Jul 23, 2025 Written by 

The Net, the Beautiful, and the rotten

(Mt 13:47-53)

 

«Treasure» is the Gospel, the Word of God: a real bargain (v.44). «Pearl» Man is Jesus (vv.45-46).

«Kingdom» is the living assembly - people without merits, with an unexpected outcome; fruit of commitment to the search for the best.

The parable of the Net emphasizes the Result of the Kingdom of God, that is, the educational-operative Gift of the community, “area” in which God ‘reigns’.

The Church dreamed of by Christ is like a Net that pulls us up to the light, to the breath, to existence in fullness.

Conviviality of differences that makes each and everyone reborn, but without holding back the rotten and putrefied [nasty, corrupt, spoiled, dead: v.48], ie the one that has no life, nor does it longer offer it.

This is not a trivial moralistic or forensic judgment, between good and bad!

It is the distinction between what remains full and «beautiful» (in the Eastern sense) and what - putrid, rotten - corrupts and degrades, leaving irreparable filth, ordure, scum.

In short: it is in fraternal realities that God has a foot on earth.

 

In Communion, the Lord becomes Nest and real Presence. Ally who even in difficult moments lets us contact regenerative energies.

Friendship and eminent Self, Landing Place and vocational Instinct that although hidden fills the path, transforming it into Relationship; even in fleeting, brief moments.

Here he is Living in us, while He brings forth Joy of being, because He fills the mentality of everyone, and allows dialogue and the exchange of  gifts that make joy come alive and shine.

In this way, we are precisely the divine intervention in the ordinary existence of people, when we correspond and cooperate with His creative-promoting action of being, abundant and total.

No exclusion or condemnation: only joy, in the sense of vital wave fullness.

 

On every son the Father returns with care. His work does not discard a priori the unsuccessful "piece", but only what is not needed for complete life.

Now the world is intermingled, and we should not be estranged from our time, yet this does not detract from the fact that it is good to be mindful of what is eternally human.

We welcome the things of our world, but we try to go beyond the contingent - for intensity, for love: all the beauty there is.

Believers are responsible for the transmission of the Faith (v.52). In doing so, they make clear the wisdom of the Kingdom, the difference between custom and personal Calling.

The Lord's intimates invite all to be patient, so that each one may have time for growth, and choices may be ‘useful’. And beautiful ones (v.48).

Everything we have already assimilated through family upbringing thus acquires an amiable, profound, intimate, engaging, creative dimension.

And at the same time a broader purpose, but enlightened from within.

 

 

To internalize and live the message:

 

Has the experience of community entered you and enriched the idea of God?

 

 

[Thursday 17th wk. in O.T.  July 31, 2025]

236 Last modified on Thursday, 31 July 2025 12:46
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".

Jesus, however, reverses the question — which stresses quantity, that is: “are they few?...” — and instead places the question in the context of responsibility, inviting us to make good use of the present (Pope Francis)
Gesù però capovolge la domanda – che punta più sulla quantità, cioè “sono pochi?...” – e invece colloca la risposta sul piano della responsabilità, invitandoci a usare bene il tempo presente (Papa Francesco)
The Lord Jesus presented himself to the world as a servant, completely stripping himself and lowering himself to give on the Cross the most eloquent lesson of humility and love (Pope Benedict)
Il Signore Gesù si è presentato al mondo come servo, spogliando totalmente se stesso e abbassandosi fino a dare sulla croce la più eloquente lezione di umiltà e di amore (Papa Benedetto)
More than 600 precepts are mentioned in the Law of Moses. How should the great commandment be distinguished among these? (Pope Francis)
Nella Legge di Mosè sono menzionati oltre seicento precetti. Come distinguere, tra tutti questi, il grande comandamento? (Papa Francesco)
The invitation has three characteristics: freely offered, breadth and universality. Many people were invited, but something surprising happened: none of the intended guests came to take part in the feast, saying they had other things to do; indeed, some were even indifferent, impertinent, even annoyed (Pope Francis)
L’invito ha tre caratteristiche: la gratuità, la larghezza, l’universalità. Gli invitati sono tanti, ma avviene qualcosa di sorprendente: nessuno dei prescelti accetta di prendere parte alla festa, dicono che hanno altro da fare; anzi alcuni mostrano indifferenza, estraneità, perfino fastidio (Papa Francesco)
Those who are considered the "last", if they accept, become the "first", whereas the "first" can risk becoming the "last" (Pope Benedict)
Proprio quelli che sono considerati "ultimi", se lo accettano, diventano "primi", mentre i "primi" possono rischiare di finire "ultimi" (Papa Benedetto)
St Clement of Alexandria commented: “Let [the parable] teach the prosperous that they are not to neglect their own salvation, as if they had been already foredoomed, nor, on the other hand, to cast wealth into the sea, or condemn it as a traitor and an enemy to life, but learn in what way and how to use wealth and obtain life” (Who is the Rich Man That Shall Be Saved, 27, 1-2) [Pope Benedict]
Così commenta San Clemente di Alessandria: «La parabola insegni ai ricchi che non devono trascurare la loro salvezza come se fossero già condannati, né devono buttare a mare la ricchezza né condannarla come insidiosa e ostile alla vita, ma devono imparare in quale modo usare la ricchezza e procurarsi la vita» (Quale ricco si salverà?, 27, 1-2) [Papa Benedetto]
The dialogue of Jesus with the rich young man, related in the nineteenth chapter of Saint Matthew's Gospel, can serve as a useful guide for listening once more in a lively and direct way to his moral teaching [Veritatis Splendor n.6]
Il dialogo di Gesù con il giovane ricco, riferito nel capitolo 19 del Vangelo di san Matteo, può costituire un'utile traccia per riascoltare in modo vivo e incisivo il suo insegnamento morale [Veritatis Splendor n.6]
The Gospel for this Sunday (Lk 12:49-53) is part of Jesus’ teachings to the disciples during his journey to Jerusalem, where death on the cross awaits him. To explain the purpose of his mission, he takes three images: fire, baptism and division [Pope Francis]

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