(Mk 9:41-50)
In language typical of the lively East, Jesus' exhortations to coexistence overturn the hierarchy between the strong and the weak.
In religions, we find droves of marginalised people who cannot access or participate in the set-ups of those who deceive the crowds (even themselves) using pyramid religion.
The cowardice of the wealthy classes produces the hesitation of the voiceless, indefinitely.
In the Church of God - a sign of an alternative society - there must be no doubt, starting with small deprivations.
Less than ever in a well-structured role-playing environment, the wretched would wait to see (I do not say their hopes for redemption realised, but simply) their modest demands fulfilled, for the sake of justice.
Unfortunately, they are still rather mocked and chastised today - by those who fear losing visibility, privileges and roles.
On the contrary, those who, like Jesus, are able to give everything, must not forget the small gestures, which speak of a gratuitousness that is not 'exemplary' and therefore authentic (limited in the day-to-day).
It is this coming together in the summary - little praised - that enhances the climate and does not drive the weak to resentment, and evil.
The new 'doctrine' of Jesus is wise and decision-oriented, because it does not lose enthusiasm. Indeed, it already makes us experience the same quality of life as the Eternal, turning away from that which corrupts.
Those who are all about the big picture and do not notice the detail, never have a sense of the value of things, and sooner or later end up despising everything.
Jesus identifies with us (v.41) because he inhabits us: we are his real, incarnate Victory.
A stumbling stone or even a stone in the shoe (v.42) turns the "mikròi" away from the path of Faith.
The 'incipients' - precisely, those with little energy and relationships - are beginning to take their first steps... they are still outside the cliques and cordatas (even internal).
Those who pretend and stand in the way, or give dull and bad testimony, have but a stone in store: a millstone around their neck and an unworthy end (deadly existence: v.42).
"Better" that of the fake pious than the further mortification of all, from the top of the class forced to live badly.
Not because God makes them pay, but because they throw their lives away and ruin others, who finally turn away, rightly repulsed - while the adventure of sharing could be wonderful for everyone.
This non-sense (to use a euphemism) is the trait that drives the crowds to seek a more authentic Christianity than the one experienced only in signs, passerelles and formulas, or in the structures provided.
The choice - if there is one - is either radical, or no longer convincing. And the smell that is given off is worse than foul-smelling (v.43).
By dint of professing, many are left without God and without humanity; they do not even realise that others exist - different and legitimate life aspirations (towards themselves well recognised and restrained).
Instead, the community in which joy is experienced is like that pinch of wisdom that makes the spontaneous life-wave of people full - beautiful.
Ferment that does not leaven is no longer of any use.
A fortiori, it is vacuous first of all to the small and shaky who approach the Church to feel good, or finally no longer exposed to the ludicrousness of society's all-out competition.
An artificial atmosphere, good only to reduce the defenceless to silence, despised and reduced to obedience - and which makes a mockery of welcome.
This was customary in the religions of the empire, even in the name of 'divine' law... so what is the difference?
"To have salt in ourselves" (v.50) means that in Christ we are made capable of giving to the smallest and most ordinary things that tone and taste capable of transmitting also to our neighbour the flavour of a saved life - starting from "within".
In the culture of the ancient Middle East, salt was related to God and therefore also had religious importance: a symbol of durability (to preserve food) and of courage (savouriness, seasoning, purification).
Salt had the power to drive out demons, which corrupted life and caused stench. That is why it was widely used in cultic sacrifices and in sanctioning 'alliances'.
In short, salt was a guarantee of genuine durability.
But Christian salt is only... love for one's neighbour and the ability to correspond to one's vocation.
Without it, the very character of life in Christ would disappear.
So the 'salt covenant' is essential for credibility, for the proclamation, for the standard of living; for the very survival of communities, and their unmistakable touch.
Listening to the Spirit and to each other thus remains an indispensable ingredient of "Shalôm".
No other work of defence from outside - inquisition, prevention or repression - could guarantee the survival of the Church.
Difference between religion and Faith? The norm, used to promote or legitimise situations (of marginalisation and domination).
For our human, spiritual and whole-life progress, Jesus takes sides (perhaps not as one would expect) - for no one is given exclusivity.
To internalise the message:
In your community, it is the little ones who have to adapt to the big ones and their circles... or vice versa, is there serious listening to the new ones with scarce energy and relationships, unsteady and maladjusted?
