Mar 15, 2025 Written by 

The fourth year’s Faith

Conversion and Times

(Lk 13:1-9)

 

Conversion refers to a process that shakes the soul, due to an Encounter. A ‘meeting’ that opens to the knowledge of ourselves.

A dialogue that projects minds and actions onto reality and the Mystery, which ceaselessly refer to a new Exodus.

Even today, the swampy counterpart of the life of Faith wedges itself like a constant woodworm, and is symbolized by an arid confrontation, expressed in the absence of fruit on an unnecessarily leafy tree.

The ‘vineyard’ is an icon of the chosen people and the ‘fig tree’ of its central prosperity. Here evokes the Temple, in particular its liturgical nucleus: the Sanctuary.

The cult that took place in the sacred of ​​the vast area of ​​Mount Zion had to express the praise of a people who were constantly listening, called to a life of sharing and fraternity.

The delicious fruits that the Lord was waiting for should have been sweet and tender (like figs), but they were hard and inedible. The Call had been dropped on deaf ears.

The many and showy "leaves" of the most devout rite didn’t celebrate a life of welcome and understanding, rather tended to hide the bitter berries of a style in no way conforming to the divine plan.

 

We ask ourselves: how much time do we have available to amend and not regress, living fully the present?

Is the Father's governmental action punitive or only responsible and life-giving?

 

In the parable of the sterile fig tree we learn: the only condition that can change a history of infertility and squalor - as well as the danger of formalism - is the time still needed to assimilate the Word.

Forward process, linked to the unpredictable way in which the vital call of the Seed and the particular reaching out of its roots intertwine with the earth of the soul, then overflowing in relation to the events.

Appeal that never ceases, in the reverb of which is elaborated and strengthened the change of mentality that introduces into conviviality and into the plan of liberation for an alternative world: the Kingdom of God.

After the three years of the Son's public life, there is a ‘fourth year’ that extends to the history of the Church (vv. 7-9).

It does not want to conceal the luxuriance of life but to make it blossom, and without ceasing recalls a flourishing growth; for a feeling of Family with sweetest fruit, which is not satisfied with external practices.

As the encyclical Brothers All points out, the Lord still dreams of a «plan that would set great goals for the development of our entire human family» (n.16).

For this purpose «we need to think of ourselves more and more as a single family dwelling in a common home. Such care does not interest those economic powers that demand quick profits» (n.17).

The hasty logic - as well as the epidermal rush of the society of events - creates inequalities, not only in the commercial field.

In short, everything becomes an opportunity for the Eternal’s flowering and action ground, history that is truly ours: teaching of authentic theology and humanization - if the people’s story unfolds ‘on the way’.

 

The God of religion has his own claims and does not appear long-suffering. The Father of Jesus knows how to wait. He does not get angry, he does not give in to the frenzy of blow for blow. He is not disinterested, but not complain; nor take revenge.

He proposes solutions.

In doing so He will not cause irreparable trouble - indeed will astound us. For a new Spring, in which the fig tree gives its unrepeatable sugary, juicy and highly energetic Fruit - before the many leaves.

So that ‘fraternity’ does not «remain just another vague ideal» (n.109).

 

 

 [3rd Sunday in Lent (year C), March 23, 2025]

748 Last modified on Sunday, 23 March 2025 18:40
don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

Those wounds that, in the beginning were an obstacle for Thomas’s faith, being a sign of Jesus’ apparent failure, those same wounds have become in his encounter with the Risen One, signs of a victorious love. These wounds that Christ has received for love of us help us to understand who God is and to repeat: “My Lord and my God!” Only a God who loves us to the extent of taking upon himself our wounds and our pain, especially innocent suffering, is worthy of faith (Pope Benedict)
Quelle piaghe, che per Tommaso erano dapprima un ostacolo alla fede, perché segni dell’apparente fallimento di Gesù; quelle stesse piaghe sono diventate, nell’incontro con il Risorto, prove di un amore vittorioso. Queste piaghe che Cristo ha contratto per amore nostro ci aiutano a capire chi è Dio e a ripetere anche noi: “Mio Signore e mio Dio”. Solo un Dio che ci ama fino a prendere su di sé le nostre ferite e il nostro dolore, soprattutto quello innocente, è degno di fede (Papa Benedetto)
We see that the disciples are still closed in their thinking […] How does Jesus answer? He answers by broadening their horizons […] and he confers upon them the task of bearing witness to him all over the world, transcending the cultural and religious confines within which they were accustomed to think and live (Pope Benedict)
Vediamo che i discepoli sono ancora chiusi nella loro visione […] E come risponde Gesù? Risponde aprendo i loro orizzonti […] e conferisce loro l’incarico di testimoniarlo in tutto il mondo oltrepassando i confini culturali e religiosi entro cui erano abituati a pensare e a vivere (Papa Benedetto)
The Fathers made a very significant commentary on this singular task. This is what they say: for a fish, created for water, it is fatal to be taken out of the sea, to be removed from its vital element to serve as human food. But in the mission of a fisher of men, the reverse is true. We are living in alienation, in the salt waters of suffering and death; in a sea of darkness without light. The net of the Gospel pulls us out of the waters of death and brings us into the splendour of God’s light, into true life (Pope Benedict)
I Padri […] dicono così: per il pesce, creato per l’acqua, è mortale essere tirato fuori dal mare. Esso viene sottratto al suo elemento vitale per servire di nutrimento all’uomo. Ma nella missione del pescatore di uomini avviene il contrario. Noi uomini viviamo alienati, nelle acque salate della sofferenza e della morte; in un mare di oscurità senza luce. La rete del Vangelo ci tira fuori dalle acque della morte e ci porta nello splendore della luce di Dio, nella vera vita (Papa Benedetto)
We may ask ourselves: who is a witness? A witness is a person who has seen, who recalls and tells. See, recall and tell: these are three verbs which describe the identity and mission (Pope Francis, Regina Coeli April 19, 2015)
Possiamo domandarci: ma chi è il testimone? Il testimone è uno che ha visto, che ricorda e racconta. Vedere, ricordare e raccontare sono i tre verbi che ne descrivono l’identità e la missione (Papa Francesco, Regina Coeli 19 aprile 2015)
There is the path of those who, like those two on the outbound journey, allow themselves to be paralysed by life’s disappointments and proceed sadly; and there is the path of those who do not put themselves and their problems first, but rather Jesus who visits us, and the brothers who await his visit (Pope Francis)
C’è la via di chi, come quei due all’andata, si lascia paralizzare dalle delusioni della vita e va avanti triste; e c’è la via di chi non mette al primo posto se stesso e i suoi problemi, ma Gesù che ci visita, e i fratelli che attendono la sua visita (Papa Francesco)

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