Mar 16, 2025 Written by 

Person, extemporaneity, synagogues

Two Names of God

(Lk 4:24-30)

 

Jesus is annoying and generates suspicion in those who love external schemes, because he proclaims only Jubilee, rather than harsh confrontation and revenge.

In the synagogue, his ‘village’ is perplexed by this overly understanding love - just what we need.

The place of worship is where less aware believers have been educated in reverse!

Their grumpy character is the sour fruit of a pounding religiosity, which denies the right to express ideas and feelings.

The "synagogal" code has produced fake faithfuls, conditioned by a disharmonious and split personality.

Even today and from an early age, that intimate laceration manifests itself in the excess of control over openness to others.

Consequence: an accentuation of youth uncertainty - under which who knows what hatches - and a rigid adult character.

In short, the hammering that does not make the leap of Faith blocks us, prevents from understanding, and pollutes all of life.

 

Even in the time of Jesus, archaic teaching sharpened nationalisms, the very perception of trauma or violations, and paradoxically precisely the caged situations from which one wanted to escape.

Exclusive spirituality: it’s empty - whether crude or sophisticated.

Selective thinking is the worst disease of worldviews, which are then always telling us ‘how we should be’.

 

Faced with edgy convictions and conventicular illusions, the Prophet marks distance; he works to spread awareness, not reassuring images - nor disembodied ideas.

But the critical heralds violently irritate the crowd of regulars, who suddenly pass from a sort of curiosity to vengeful indignation.

As in the village, so - we read in watermark - in the Holy City [Mount Sion], from which they immediately want to throw you down (Lk 4:29). Wherever you talk about a real person and eternal dreams.

 

In the hostility that surrounds them, the intimates of the Lord openly challenge the normalized beliefs - acquired from the environment and not reworked.

For them it’s not only the analogy calculated to a petty side dish that counts. They see other goals and don't just want to “get there”.

If they are overwhelmed, they leave behind that trail of intuitions that sooner or later will make everyone reflect.

Therefore in his Friends it is the Risen who escapes from death and resumes the journey, crossing those who want to kill him (v.30).

 

At all times, the witnesses make us think: they do not seek compliments and pleasant results, but recover ‘opposite sides’ and accept the happiness of others.

They know that Uniqueness must run its course: it will be wealth for everyone, and on this point they do not allow themselves to be inhibited.

Based on the Father's personal experience, the inspired faithfuls value different approaches.

They create an unknown esteem, advocating new attitudes - different ways of relating to God.

Not, to add proselytes and consider themselves indispensable.

 

Even if «at home» (v.24: own townspeople, own country) they are uncomfortable characters for the ratified mentality, the nobody-Prophets make Jesus' Personalism survive, snatching it from those who want it to be dormant and kidnapped.

Like him, at the risk of unpopularity and without begging for approval.

 

With the scars of what has gone away, for a new Journey.

 

 

[Monday 3rd wk. in Lent, March 24, 2025]

718 Last modified on Monday, 24 March 2025 12:00
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".

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)
So that Christians may properly carry out this mandate entrusted to them, it is indispensable that they have a personal encounter with Christ, crucified and risen, and let the power of his love transform them. When this happens, sadness changes to joy and fear gives way to missionary enthusiasm (John Paul II)
Perché i cristiani possano compiere appieno questo mandato loro affidato, è indispensabile che incontrino personalmente il Crocifisso risorto, e si lascino trasformare dalla potenza del suo amore. Quando questo avviene, la tristezza si muta in gioia, il timore cede il passo all’ardore missionario (Giovanni Paolo II)
This is the message that Christians are called to spread to the very ends of the earth. The Christian faith, as we know, is not born from the acceptance of a doctrine but from an encounter with a Person (Pope Benedict))

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