3rd Sunday of Lent – Year C: Before It’s Too Late!

Before It’s Too Late!

“Unless you repent, you will all perish in the same way.”
Luke 13:1-9

After the first two Sundays of Lent, in which we recall Jesus’ temptations in the desert and his transfiguration on the mountain, the liturgical calendar presents a different Lenten theme for each liturgical cycle. This year, in Cycle C, where we read the Gospel of Luke, the dominant theme is conversion and mercy. Today’s Gospel passage is unique to Luke. The first part contains a strong call from Jesus to conversion, using two recent events as examples. The second is the brief parable of the barren fig tree, which highlights both the urgency of conversion and God’s merciful patience.

Three Types of Death

“At that time, some people came to tell Jesus about the Galileans whose blood Pilate had mingled with their sacrifices.” These people wanted to push Jesus to take a stance on this event: either politically, by condemning Pilate’s bloody repression, or religiously, by justifying what had happened as a consequence of the Galileans’ sins. Indeed, despite the contrasting reflection found in the Book of Job, there was a strong belief that every misfortune was linked to a fault (see John 9:1-2). In fact, this connection between guilt and punishment is still present in the religious mindset of many.

“Jesus answered them: ‘Do you think that these Galileans were greater sinners than all the other Galileans because they suffered this fate? No, I tell you; but unless you repent, you will all perish in the same way.’” And, to this violent event, Jesus adds another, linked to a tragedy: “Or those eighteen people who were killed when the tower in Siloam fell on them—do you think they were more guilty than all the other inhabitants of Jerusalem? No, I tell you; but unless you repent, you will all perish in the same way.”

At first glance, it seems that Jesus avoids the issue. This is not the case. Jesus responds as a prophet, urging his listeners to go deeper in their interpretation of events. Without this re-reading of life, facts remain mere news and do not become a history of salvation. The Galileans killed by Pilate or the men crushed by the tower could have been anyone, Jesus says. It was a random event. However, as a prophet, Jesus warns that a far more serious threat looms over everyone: “I tell you, unless you repent, you will all perish in the same way.” And he repeats it twice!

Thus, there are three types of death: the first, caused by injustice (the Galileans killed by Pilate); the second, due to natural disasters or negligence (the eighteen crushed by the tower); and finally, the third, eschatological death due to a lack of conversion, which is undoubtedly the most terrifying! The first two depend on our vulnerability; the third depends on our responsibility!

But What Is Conversion?

We all have an idea of what conversion is and what it entails, but the etymology of the word can help us understand it more deeply. In Latin, to convert/conversion (se convertere / conversio) means to change direction, path, or course. It emphasises the spatial dimension, the change in direction of a body: making a U-turn after taking the wrong road. If I have decided to convert, I ask myself: where is my path leading? Am I walking in the right direction?

In Hebrew, to convert/conversion (shuv / teshuvah) means to turn around, return, or go back. It is one of the most frequently used verbs in the Hebrew Bible (1,060 times). To convert means to change course, yes, but in order to return to God, the source of life, renewal, and joy. To convert means to return to the Father’s house and allow oneself to be embraced by Him.

In Greek (metanoein / metánoia), it means to change one’s mind or way of thinking. To convert means to change mentality, as St Paul affirms: “Do not conform to the pattern of this world, but be transformed by the renewing of your mind, so that you may discern the will of God—what is good, pleasing, and perfect” (Romans 12:2). Conversion touches every aspect of life and implies a complete transformation of the person: behaviour (conversio), heart (teshuvah), and mind (metánoia).

The Urgency of Conversion

Jesus adds the parable of the fig tree to emphasise the urgency of conversion and God’s merciful patience. “He also told this parable: ‘A man had a fig tree planted in his vineyard, and he came looking for fruit on it but found none.’” The fig tree, like the vineyard, is a symbol of the people of Israel (see Hosea 9:10; Jeremiah 8:4-13; 24:1-10), but also of the Church and each of us. What makes us barren? The evil that dwells within us!

“So he said to the gardener: ‘For three years I have come looking for fruit on this fig tree and have found none. Cut it down! Why should it exhaust the soil?’” The three years could be an allusion to Jesus’ three years of ministry. John had announced that the Messiah would come with an axe in hand: “Every tree that does not bear good fruit is cut down and thrown into the fire” (Luke 3:9). Jesus, however, postpones judgement until the end of time!

“But the gardener replied: ‘Master, leave it alone for one more year, until I dig around it and fertilise it. Perhaps it will bear fruit in the future; if not, then you can cut it down.’” According to Levitical law, fruit was only to be gathered from the fourth year onwards (Leviticus 19:23-25). So, by doing the maths, we have 3+3+1 years, which makes 7 years: the perfect number representing the fullness of God’s merciful patience!

The gardener is Jesus, who intercedes for us and “fertilises” us with his blood and his word! We too are gardeners, called not to condemn (cut down), but to implore God’s mercy and to fertilise the world with prayer. And, ultimately, to leave the final word to God: “Perhaps it will bear fruit in the future; if not, then you can cut it down”… You, Lord, not me!

Dear friends, in this Lent, God grants us extra time, the year of grace that Jesus proclaimed in the synagogue of Nazareth (Luke 4:19). Opportunities in life and in grace do not repeat themselves: we must seize them! Before it’s too late!

Fr. Manuel João Pereira Correia, mccj

To Convert is to Find One’s Identity
Gospel reflection  – Luke 13:1-9

In the first part of the passage (vv. 1-5), two true stories are reported: a crime committed by Pilate and the sudden collapse of a tower at the pool of Siloam. Pilate was not a man with a tender heart. Historians handed down several dramatic episodes that have had him as the protagonist. Today’s Gospel tells one. Some pilgrims came from Galilee to offer sacrifices in the temple, probably on the occasion of Easter. They are involved in an act of violence.

Easter celebrates the deliverance from Egypt. It is inevitable that it awakens in every Israelite aspirations for freedom and exacerbates the feeling of revenge against Roman oppression. It is also possible that these Galileans, maybe a little fanatics, first exchanged a few and a bit heavy jokes with the guards. Then they have made some provocative gestures, and finally, from words, they passed on to action: some shoving and a fistfight.

During big feasts, Pilate usually moved to Jerusalem from Caesarea to ensure order and prevent riots. He does not tolerate even the hint of rebellion. He orders the soldiers to intervene, with no respect for the holy place. They massacre the unfortunate Galileans. A brutal and sacrilegious gesture, an insult to the Lord, a provocation to the people that consider the temple house of their God. There, even the priests, even in winter, have to walk barefooted.

Why didn’t the Lord incinerate those responsible for this crime? The Pharisees have their answer: they argue that there is no punishment without guilt. If God willed that those Galileans were slain by the sword, it means that they were laden with sins. But how to accept this explanation? The sinner is Pilate, the wicked are the Roman soldiers.

Someone goes to report to Jesus what had happened. Maybe he thinks of tearing out of his mouth a severe judgment of conviction, an anti-Roman stance. Someone thinks of involving him in an armed uprising. Faced with such a crime he can hardly urge patience and forgiveness! At least he will make a lashing statement against Pilate.

Jesus surprised his frantic and upset interlocutors. He keeps his calm and no uncontrolled word escapes from his mouth. Above all, he rules out the connection between the death of these people and the sins which they have committed. Then he invites us to learn a lesson from this incident: it should read—he says—with a call to conversion. To clarify his thoughts, he recalls another piece of news: the death of eighteen people, caused by the collapse of a tower. It probably occurred during the construction of an aqueduct at the Pool of Siloam. These people—says Jesus—were not punished because of their sins. They died of misfortune; others could have been in their place. This event, too, is to be read as a call to conversion. Jesus’ answer seems to evade the issue. Why doesn’t he take a stance in front of the massacre? His answer surprises because he has always been very real and has certainly no fear to speak his mind.

The oppressive social structures (and that of Pilate is such) are generally very solid, have deep roots and defend themselves with powerful means. It is really an illusion to think that they can be reversed at any moment. Some believe that the use of violence can be an effective, quick and safe way to restore justice. It is the worst of illusions! The use of force does not produce anything good, does not solve problems but only creates new and more serious ones.

Jesus does not comment directly on the crime committed by Pilate. He does not want to get involved in those useless conversations where one is limited to swear and to curse. He is certainly not insensitive to the sufferings and misfortunes. He is moved to tears for love of his country. However, he knows that aggression, disdain, anger, hatred, desire for revenge are useless, indeed, are counterproductive. These feelings only lead to reckless actions that complicate the situation even more.

The call of Jesus to conversion is a call to change the way of thinking.

The Jews cultivate feelings of violence, vengeance, and resentment against the oppressors. These are not the feelings of God. It is urgent that they review their position and renounce the confidence they place in the use of the sword. Unfortunately, they are not prone to conversion and so, forty years later, they will all perish (guilty and innocent) in a new massacre.

Jesus does not try to evade the problem; he proposes a different solution. He rejects the palliatives. He invites us to intervene at the root of evil. It is useless to pretend that one can change something by simply replacing those who hold power. If the newcomers do not have a new heart, not follow a different logic, everything remains as before. It would be like changing the actors of a show without changing the role that they must perform. That is why Jesus does not adhere to the explosion of collective outrage against Pilate. He calls us to conversion, proposes a change in mentality. Only people who have become different, one person with a new heart can build a new world. This is the ultimate solution.

How much time is available to make this change in attitude? It may be deferred to a few months, a few years? Jesus answers to these questions in the second part of today’s Gospel (vv. 6-9) with the parable of the fig tree. The Bible speaks often of this plant that, twice a year, in spring and autumn, gives very sweet fruits. In ancient times, it was the symbol of prosperity and peace (1 Kgs 4:25; Is 36:16). In the desert of Sinai, the Israelites dreamed of a land with abundant water sources, wheat fields, and fig trees … (Deut 8:8; Num 20:5).

The message of the parable is clear: from those who have heard the message of the Gospel, God expects delicious and plentiful fruits. He does not want exterior religious practices, not content with appearances (in the spring, the fig tree bears fruit even before the leaves), but seeks works of love.

Unlike other evangelists who speak of a barren fig tree that is made almost instantly dry (Mk 11:12-24; Mt 21:18-22), Luke, the evangelist of mercy, introduces another year of waiting, before the definitive intervention. He presents a God who is patient, tolerant of human weakness, including the hardness of our mind and our heart.

This forbearing attitude, however, is not understood as indifference to evil. It is not an endorsement of the neglect, indifference, and superficiality. The time of life is too valuable because they may waste even a single moment of it. As soon as one sees the light of Christ he must accept and follow it immediately.

The parable is an invitation to consider Lent as a time of grace, as a new “precious year” which is granted to the fig tree (each person) to give fruit.

Fernando Armellini 
Italian missionary and biblical scholar
https://sundaycommentaries.wordpress.com