(Mt 21:33-43.45)

This is a continuing metaphor, rather than a parable; hence the fruit of post-Easter reflection - let us see why.

Christ introduces everyone to an adventurous, uncomfortable path, not without pitfalls that throw things off and destabilise - but it is the Way for each of us to recognise ourselves.

We would not otherwise approach the Source of perception, imagination, reality and creativity - virtues that are necessary for rebirth, even from global emergency.

Jesus uses the image of the Vineyard to describe the work of God and the response of men - first and foremost of spiritual leaders (v.23).

Ancient religious leaders were like this: hostile to divine action; equipped to appear, yet violent and sclerotic.

The leaders Jesus addresses follow the whole metaphor step by step - they seem to find themselves unequipped - and are only left speechless at the end.

Why does he address them imperatively: 'Listen' [which is not a simple invitation]?

Right from the start he speaks in a masterly tone. Why?

He is Lord of those he actually addresses: the Christ so much invoked by the new caste of 'Pharisees' back in their assemblies, where the top of the class were already claiming to manage the Vineyard in their own way.

In no uncertain terms, the parable denounces the abuse of authority perpetrated in the third generation fraternities, especially by their leaders.

Church elders who were already annoyed to deal with the petty people who came to the threshold of the communities in the hope of being welcomed.

Conversely, it was precisely these 'last ones' who were the new prophets called by God to awaken the situation of immobility (of the veterans) - comparable to the same swampy reality of other religions at the time.

Thus, we proceed to a possible identification:

The hedge or wall surrounding the Vineyard is the proposal God has revealed to protect us from other senseless and self-destructive models of life [non-Faith paradigms].

The crusher means: nothing was missing [the Lord took great care of it], and also the waiting for the time of joy, of the juice of love.

In short: excellent conditions and abundant result; maximum production of intoxication - one would expect. But...

The winegrowers are the constituted authorities. They have been given the task of placing us in the best position and in the right conditions for our growth and blossoming.

Indeed, under ideal conditions each one can produce the fruit of love that the 'master of the field' expects.

The two groups of envoys are prophets sent by the Father before and after the Babylonian exile - in vain - to call for concrete adherence, fidelity to the Covenant.

All ended badly, because the reference point of the devout people and the irresponsible leaders remained identical: appropriation.

Here are the different groups in power at the time of Jesus:

Temple workers [priests] managed tithes, specific taxes, offerings.

The high priest was chosen from among the members of the families of the aristocracy that flaunted the most power and wealth.

The Sadducees were precisely the aristocratic elite; for themselves secular, very wealthy. They willingly involved themselves in the Temple's commerce as well, and in the landed estates.

Pharisees were the leaders of popular religiosity, who advocated total respect for the Law, especially the rules of purity. And also that of the various Traditions, even oral.

Their ethical authority was based on exemplarity and a sense of sacred [and moralistic] separation. Exemplarity felt and recognised in every village in Palestine.

The 'Elders' were chiefs of the people (local, village or town authorities); descendants of the chiefs of the ancient tribes.

Scribes [doctors of the law] were those who, after a lifetime of studying the Word of God, were elevated to the rank of official theologians of the Sanhedrin.

Although divided into two sects - one favouring the Sadducees, the other the Pharisees - their prestige even managed to obscure the letter of the Torah. Indeed, in the event of a disagreement between the Law and their interpretation, it was the latter that was esteemed superior.

Jesus, on the other hand, discredited the learned, who willingly distorted and sophistrated the meaning of the sacred Scriptures - always to their own advantage.

He was well aware that his denunciation would cost him his life, because he unmasked the whole system of gains, balances and positions.

Yet he never backed down an inch.

Everywhere and even today, certain potentates discriminate and manipulate consciences to protect their commissions and their own farcical world of public and private relations.

In spite of all the polite and mannerist firebrands, often taking out the Present Jesus in the small, innocent and transparent. 

Conversely, the supreme stewards of the House of God must adopt an attitude of service to the Vineyard; they must not draw up their own life plans, to which everyone - including the Father - must adapt.

It is for this reason that the Son demanded to dismantle that structure: even to supplant the Temple with His living Person.

A real mortal threat to the system, which by now could not even stand the interference of God Himself.

But if it was irreverent to substitute the life of the people for the stone sanctuary, it also seemed sacrilegious to consider the Torah regime transitory.

The Pentateuch was the core of the identity of the 'chosen people'. This idea was interpreted with a rigid sense of permanence - although its practice did not bring happiness, but dissatisfaction.

Yet the veterans accustomed to pyramid situations - and to leadership - did not even realise that they were thus decreing their own doom (v.41).

Of course, Christ does not intend to ridicule anyone: He wants to bring people to question themselves, and tell the truth about themselves.

In the Gospel, the behaviour of the titled of official devotion does not change; on the contrary, feeling unmasked, it gets worse.

Only the qualms of losing face in public can restrain them (vv.45-46).

But now they know who they are, so much so that they are ashamed to plot openly.

The categories 'at the centre', who consider themselves closest to Heaven and therefore holders of power (which they demand for themselves), are assiduously those who produce inedible grapes.

Circles excluded from bearing witness to the Kingdom.

The aged forces only know how to oppose. Life-long leaders - pretentious gourds - always love leadership, and (too) their own interest, not that of the petty crowd.

Sadly, the gospel passage is a fresco of the entire history of salvation, where disdain not infrequently prevails - and it is relevant today.

There will inevitably be a new beginning, and the replacement of the inept settlers (v.43).

It is "glad tidings": the Eternal One achieves his purpose despite the repeated refusals of those who should represent him, and instead use him. Having no fruit of love to return.

In short, it is our story. An enigma of redemption, capable of taking on even violence and rebellion.

For Jesus, there is no privileged ethnicity or civilisation - because God's great enemy is not sin in the sense of imperfection, but convenience.

Convenience coupled with disinterest and (self-interested) contempt: a problem that returns - closing the story.

And yet, when the days of fervour fade and the situation comes to a standstill because of those who see election as a privilege rather than a service, new and more faithful Heralds of the Spirit ceaselessly arrive. Ready for the succession of minds and hearts, even amidst ungenerous brutalities and accusations of being deluded dreamers.

An unstoppable course, sprinkled by the prophets' stream of blood (v.46).

Outcasts, shunned, expelled and to be crushed - but not locked into outdated mental patterns: capable of giving free rein to regenerating energies.

World-consciousness, detached from compromise.