Sep 12, 2025 Written by 

A new God, without planning: perhaps a deluded one?

In the difference between common religiosity and Faith

(Lk 8:4-15)

 

The parables compare the lived reality and the world of the Spirit:

«And another part fell on the earth the beautiful one, and sprouted it bore fruit a hundredfold» (v.8).

Palestine’ stony terrain and scorching climate did not make it easy for the workers who lived on agriculture.

The lack of rain and the intrusion into the fields of those who wanted to shorten the path, destroyed the plants.

Tiring action and few tangible results.

Despite the enormous difficulties, every year the peasant threw grains with a wide hand, generously - and ploughed, animated by confidence in the inner life force of the seed and in the bounty of nature.

Ploughing was after sowing, to avoid that the soils turned over dried immediately under the powerful heat, and did not allow the grains to take root thanks to a minimum of moisture.

So the sower didn’t select the different types of ground prematurely.

 

The Seed already works: the new ‘Kingdom that Comes’ is not glorious, but here and there it takes root and produces - even where you do not expect.

According to the ancient religious mentality it seems a madness, but the divine Farmer does not choose the type of "land", nor discriminates on the basis of the percentage of production - although it would seem easy to predict.

The Sower even accepts that his ‘grain’ fallen on the ground «beautiful», fruits in differently: one hundred, sixty, thirty for one [Mt 13:8.23; Mk 4:8.20; the text of Lk doesn’t speak of percentages].

The term «beautiful» (in the Eastern sense) means the full and fruitful land [the soul and work of the most intimate, even anonymous ones].

 

The Lord means that a wise commitment to evangelization cannot be measured with fussiness.

His Word remains as a Beginning thrown into the human heart by the One who is neither stingy nor exclusive - but magnanimous.

In this way, the Church, his new People, is a small alternative world to both the Empire and selective religions.

The new Rabbi did not intend to carve out better disciples than others - isolated from the reality of the human family.

He was proposing a new lifestyle, cohabiting.

In short, God doesn’t force the growth of the ‘seed’ in each of us, in an abstract way; He waits patiently.

Even accepts that it is born badly or that it does not arise at all. He knows where to go.

 

Since overflowingly spreads on all kinds of hearts (even on asphalt), He foresees already that will be accused of being unwise.

But He doesn’t worry about the quantity, nor about the immediate outward fruits of His ‘grain’.

He doesn’t care that the work is "effective in departure"!

Such is the amiable, humanizing and divine (parental) Tolerance that saves. Loveableness that does not kidnap us every moment, to plan.

Rather, all this is to make us understand that He is not a calculating and miserly God, external, tight and biased; but a munificent and conciliatory Father.

Lord of the Kingdom who does not wait first for our little ‘perfections’.

 

The metaphor that follows the initial parable is intended to emphasize that any lack of result is not to be attributed to the lack of vitality of the Seed, nor to the divine Work, but to man’s freedom; to his condition of limit or incoherence.

 

Unfortunately, from the earliest generations of believers, the positive Call of Jesus has been reinterpreted somewhat backwards: with moralistic and individualistic overtones (vv.11-15) that have undermined its genuineness.

In this way, the initial proposal of personal Faith became contaminated with the customary purist and fall-back [guilt-ridden] outlook typical of the surrounding philosophies and religions, as well as common thought.

Certain configurations of ecclesial order subsequently normalized the same exceptional power of the Message; so unprecedented. In particular, the new sense of adequacy, confidence and self-esteem that the Son of God intended to communicate to His friends, and to the world of the least.

 

 

[Saturday 24th wk. in O.T.  September 20, 2025]

172 Last modified on Saturday, 20 September 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 are faced with the «drama of the resistance to become saved persons» (Pope Francis)
Siamo davanti al «dramma della resistenza a essere salvati» (Papa Francesco)
That 'always seeing the face of the Father' is the highest manifestation of the worship of God. It can be said to constitute that 'heavenly liturgy', performed on behalf of the whole universe [John Paul II]
Quel “vedere sempre la faccia del Padre” è la manifestazione più alta dell’adorazione di Dio. Si può dire che essa costituisce quella “liturgia celeste”, compiuta a nome di tutto l’universo [Giovanni Paolo II]
Who is freer than the One who is the Almighty? He did not, however, live his freedom as an arbitrary power or as domination (Pope Benedict)
Chi è libero più di Lui che è l'Onnipotente? Egli però non ha vissuto la sua libertà come arbitrio o come dominio (Papa Benedetto)
Are they not all spirits charged with a ministry, sent to serve those who are to inherit salvation? (Heb 1:14)
Non sono essi tutti spiriti incaricati di un ministero, inviati per servire coloro che devono ereditare la salvezza? (Eb 1,14)
In order to convert, we must not wait for prodigious events, but open our heart to the Word of God, which calls us to love God and neighbour (Pope Francis)
Per convertirci, non dobbiamo aspettare eventi prodigiosi, ma aprire il cuore alla Parola di Dio, che ci chiama ad amare Dio e il prossimo (Papa Francesco)
And «each of us can say: "for love to me"» (Pope Francis)
E «ognuno di noi può dire: “per amore a me”» (Papa Francesco)
We too, to reach a more conscious confession of Jesus Christ must follow, like Peter, a path made of attentive, caring listening (Pope John Paul II)
Anche noi per giungere a una più consapevole confessione di Gesù Cristo dobbiamo percorrere, come Pietro, un cammino fatto di ascolto attento, premuroso (Papa Giovanni Paolo II)
It is a word that must be witnessed to and proclaimed explicitly, because without a consistent witness it proves to be less comprehensible and credible [Pope Benedict]
E’ una Parola che deve essere testimoniata e proclamata esplicitamente, perché senza una testimonianza coerente essa risulta meno comprensibile e credibile [Papa Benedetto]
The “reading and meditation of the word of God root us more deeply in Christ and guide our ministry as servants of reconciliation, justice and peace” (second Synod for Africa, Propositio 46)
La lettura e la meditazione della Parola di Dio ci radicano più profondamente in Cristo e orientano il nostro ministero di servitori della riconciliazione, della giustizia e della pace (Secondo Sinodo per l’Africa, Propositio 46)
For this reason the early Church called baptism photismos – illumination (Pope Benedict)
Per questo, la Chiesa antica ha chiamato il Battesimo “photismos” – illuminazione (Papa Benedetto)
It seems paradoxical: Christ has not enriched us with his richness but with his poverty (Pope Benedict)
Sembra un paradosso: Cristo non ci ha arricchiti con la sua ricchezza, ma con la sua povertà (Papa Benedetto)
The sower is Jesus. With this image, we can see that he presents himself as one who does not impose himself, but rather offers himself. He does not attract us by conquering us, but by donating himself: he casts seeds. With patience and generosity, he spreads his Word, which is not a cage or a trap, but a seed which can bear fruit (Pope Francis)

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