Jul 16, 2025 Written by 

Parables, and the mystery of blindness: Narration and transmutation

Getting lost, for the transformation

(Mt 13:10-17)

 

St Paul expresses the sense of the "mystery of blindness" that contrasts him on the way with the famous expression «thorn in the side»: wherever he went, the enemies were ready; and unexpected disagreements.

This is also the case for us: fateful events, catastrophes, emergencies, the disintegration of old reassuring certainties - all external and swampy; until recently assessed with a sense of permanence.

Perhaps in the course of our existence, we have already realized that misunderstandings have been the best ways to reactivate ourselves, and introduce the energies of renewed Life.

These are those resources or situations that perhaps we would never have imagined allies of our own and others' realisation.

Says Erich Fromm:

«To live means to be born in every moment. Death is produced when one ceases to be born. Birth is therefore not an act; it is an uninterrupted process. The purpose of life is to be born fully, but the tragedy is that most of us die before we are truly born».

In fact, in the climate of unrest or absurd divergences [which oblige us to regenerate] sometimes appear out the most neglected intimate virtues.

New energies - looking for space - and external powers. Both malleable; unusual, unimaginable, heterodox.

But they find solutions, the real way out of our problems; the path to a future that is not a simple rearrangement of the previous situation, or how we imagined "it should have been and done".

Once a cycle is over, we begin a new phase; perhaps with greater rectitude and frankness - brighter and more natural, humanizing, close to the 'divine'.

 

Genuine and engaging contact with our deep states of being is acutely generated by detachments.

They bring us into dynamic dialogue with the eternal reservoirs of transmuting forces that inhabit us, and belong to us most.

Primordial experience that reaches straight to the heart.

Within us such a way “fishes” the creative, floating, unprecedented option.

In this way, the Lord conveys and opens up his proposal using ‘images’.

Arrow of Mystery that goes beyond the fragments of consciousness,  culture, procedures, and of what is common.

For a knowledge of oneself and the world that goes beyond that of history and the news; for active awareness of other contents.

Until labour and chaos itself guide the soul and force it to Another beginning, to a different gaze (all shifted), to an unprecedented understanding of ourselves and the world.

Well, the transformation of the universe cannot be the result of a cerebral or dirigiste teaching; rather, of a narrative exploration - which does not take people away from themselves.

And Jesus knows it.

 

 

[Thursday 16th wk. in O.T.  July 24, 2025]

77 Last modified on Wednesday, 16 July 2025 04:49
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".

St John Chrysostom explained: “And this he [Jesus] says to draw them unto him, and to provoke them and to signify that if they would covert he would heal them” (cf. Homily on the Gospel of Matthew, 45, 1-2). Basically, God's true “Parable” is Jesus himself, his Person who, in the sign of humanity, hides and at the same time reveals his divinity. In this manner God does not force us to believe in him but attracts us to him with the truth and goodness of his incarnate Son [Pope Benedict]
Spiega San Giovanni Crisostomo: “Gesù ha pronunciato queste parole con l’intento di attirare a sé i suoi ascoltatori e di sollecitarli assicurando che, se si rivolgeranno a Lui, Egli li guarirà” (Comm. al Vang. di Matt., 45,1-2). In fondo, la vera “Parabola” di Dio è Gesù stesso, la sua Persona che, nel segno dell’umanità, nasconde e al tempo stesso rivela la divinità. In questo modo Dio non ci costringe a credere in Lui, ma ci attira a Sé con la verità e la bontà del suo Figlio incarnato [Papa Benedetto]
This belonging to each other and to him is not some ideal, imaginary, symbolic relationship, but – I would almost want to say – a biological, life-transmitting state of belonging to Jesus Christ (Pope Benedict)
Questo appartenere l’uno all’altro e a Lui non è una qualsiasi relazione ideale, immaginaria, simbolica, ma – vorrei quasi dire – un appartenere a Gesù Cristo in senso biologico, pienamente vitale (Papa Benedetto)
She is finally called by her name: “Mary!” (v. 16). How nice it is to think that the first apparition of the Risen One — according to the Gospels — took place in such a personal way! [Pope Francis]
Viene chiamata per nome: «Maria!» (v. 16). Com’è bello pensare che la prima apparizione del Risorto – secondo i Vangeli – sia avvenuta in un modo così personale! [Papa Francesco]
Jesus invites us to discern the words and deeds which bear witness to the imminent coming of the Father’s kingdom. Indeed, he indicates and concentrates all the signs in the enigmatic “sign of Jonah”. By doing so, he overturns the worldly logic aimed at seeking signs that would confirm the human desire for self-affirmation and power (Pope John Paul II)
Gesù invita al discernimento in rapporto alle parole ed opere, che testimoniano l'imminente avvento del Regno del Padre. Anzi, Egli indirizza e concentra tutti i segni nell'enigmatico "segno di Giona". E con ciò rovescia la logica mondana tesa a cercare segni che confermino il desiderio di autoaffermazione e di potenza dell'uomo (Papa Giovanni Paolo II)
Without love, even the most important activities lose their value and give no joy. Without a profound meaning, all our activities are reduced to sterile and unorganised activism (Pope Benedict)
Senza amore, anche le attività più importanti perdono di valore, e non danno gioia. Senza un significato profondo, tutto il nostro fare si riduce ad attivismo sterile e disordinato (Papa Benedetto)
In reality, an abstract, distant god is more comfortable, one that doesn’t get himself involved in situations and who accepts a faith that is far from life, from problems, from society. Or we would even like to believe in a ‘special effects’ god (Pope Francis)
In realtà, è più comodo un dio astratto, distante, che non si immischia nelle situazioni e che accetta una fede lontana dalla vita, dai problemi, dalla società. Oppure ci piace credere a un dio “dagli effetti speciali” (Papa Francesco)
It is as though you were given a parcel with a gift inside and, rather than going to open the gift, you look only at the paper it is wrapped in: only appearances, the form, and not the core of the grace, of the gift that is given! (Pope Francis)

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