Parent of parents, for a different reading of events

(Lk 1:5-25)

Luke places the visit of the angel Gabriel to Zechariah next to the Annunciation to Mary (vv.26ff), in order to help his communities perceive the differences between the religious set-up and the life of Faith.

Even today, the comparison allows the leap between the First and Second Covenant to be read in the watermark.

In ancient religion, it is taken for granted that the place of encounter and dialogue with God is as expected: an inviolable and venerable enclosure, perfumed with incense - in the echo of invocations and chants with a fixed formula.

Non-decisive ground, however: because it is distinct from ordinary life - from summary existence, mixed with unsterilised country situations (even with free-roaming domestic chickens).

In fact, the strong and well-reciprocated call of Faith will have its culmination in a common and inconvenient setting, far from both capable 'instruments' and intangible, secluded, eminent places.

The Word-event descends on even despised territory. Not in the heart of a person acclaimed, or jammed with prejudice - who only knows how to retrace the steps of others and fails to emancipate).

The Call comes precisely to rest on a very young 'unsuitable' woman, a woman of no social or sacred importance, who nevertheless welcomes the Newness of the Spirit. And by shifting her gaze, she overcomes insurmountable difficulties.

Without exceptional insights, Zechariah's believing [zachàr-Ja: the Lord of Israel "remembers"] does not become personal, but repetitive, immobile.

Thus, by dint of commemorating and waiting, the priest of God and of the people no longer waits for anything.

In religions, the mediator between heaven and earth is the elder with the great reminiscences; the one who makes devout remembrance - all right - yet as in a museum: he almost embalms temporal decay.

A role his, still refractory to the horizons of creative Action.

The consecrated remains subject to relations of oppression. He remains, and evaluates based on categories of possibility - only within reach.

The titular of the cult is in fact part of a class that likes to frequent the places that count, reluctant to a Spirit that insists and calls by name; that throws life into the air, even of deputed places and institutions themselves, making inroads and inflaming consciences, in order to move situations.

Here instead is the Poor Woman, inconspicuous but animated by Faith (vv.26-45).

In that culture, every woman was not a 'legal person', rather a non-person, who had to ask permission about everything.

Disengaged from the recognised circles of mass religiosity, she welcomes the Call, without the permission of people who matter - like the early evangelising communities depicted in the watermark.

The opposite of Zechariah, that is, of recognised authority - inside and outside the House (Israel), inside and outside the Sanctuary.

Officiality remains here incapable of communicating anything: the minister engaged in the mechanical passerelle of the rite is not "blessed" (v.45) but unhappy; mute, because he has nothing more to say to those waiting outside the temple.

Nothing vital and no real blessing to pass on to the people (vv.21-22); nothing with which to fill the existence of his neighbour.

So in part Elizabeth, who hides (v.24), while the Virgin - once again, without asking permission from any constituted paladin - exodus from her surroundings and rushes to serve her (vv.39ff).

And in order to trigger a less entangled or sacred life - more just, ideal and communitarian, of the "well-disposed people" (v.17c) - here is a first shot: the mission of John, a figure of the awaited return of the prophet Elijah (v.17a). A witness called to recover the hopes of the people and its torn social fabric.

Finally, this 'reconstruction' will have an unforeseen outcome, far from prejudice: no longer the normal continuity of an obvious generational pact (Mal 3:23-24) but the definitive return of the heart of the fathers towards the children (v.17b)!

The meaning of the name John [Yhwh is Merciful, He has manifested His Benevolence, He has done Grace] does not allude to some act of compassionate paternalism on the part of God - but to a definite distinction from the lineage and ancient expectations or customs, now an end in themselves.

In the Bible, the term mercy describes the Eternal's diverse attention and fruitful action on behalf of anyone in need - in desperate situations. Intervention necessary for a different genesis: epochal, sprouting incredible life and reckless mission, not according to predictions - not even following intentions.

The Name that deviates from tradition is a parable of God's faithful witness: from now on, one must not just 'remember' prophecies still immobilised, without seeing their unforeseeable fulfilment.

While assimilating the spiritual riches of the people, the discontinuity marks the beginning of an entirely new age. 

It is the transition to personal fulfilment, and to a 'realm' that says 'yes' to everything: that no longer diminishes people's lives.

The different reading of events and inspirations allows one to become fruitful now - even the fathers and mothers of one's parents and ancestors.

To internalise and live the message:

How has your different reading of events and personal inspirations enabled you to become fruitful - even parents of your parents?