Who is Jesus: a question that judges
(Lk 9:7-9)
Jesus, who is he? No answer can be given except in the light of his story and his condemnation: nothing to do with one of the spirits or miracle-makers who arouses curiosity, as Herod expected.
The contrast between the extraordinary figure expected and misunderstood, and the obtuseness of the elusive judgement ends up leaving things as they are. Worse: it encloses the Mystery - the most normal one in the world, but one that remains forever [God's humanity] - and loses its 'whereabouts' today.
One does not understand the Person of Christ from the things we know or try to frame him in the customary criteria of the First Testament; with the common feeling, with the magical models of the time...
He is not one of the ancient prophets, come back to purify the filthiness of the opportunist strings of the Temple, and to mend the practices of ancient religion. He comes to supplant them.
By political exigencies, Herod Antipas is forced to be constantly on the alert for the security of his small kingdom [Galilee and Perea] so the success of the Baptist frightens him.
As Josephus Flavius reports, the king preferred to do away with him for fear of a popular uprising, for which he would have to account to Rome.
But - it is the stupidity of power - once a prophet is beheaded, someone more incisive takes his place.
While the blood of the Baptist was still fresh, news came of a young Rabbi who shocked the minds of the subjects of those lands.
The subversive nightmare returns, more subtle than before: the Son of God does not merely call for an improvement of the situation; he wants to replace it.
He proclaims the Truth of the Father and of authentic man, proposing a germ of an alternative world to the ruthless, pyramidal society of the time.
He intends to sweep away the attractive but false idols; however, he does not like the axe of the Baptizer, nor the violent zeal of Elijah - who had sent down a portentous and unstoppable fire from heaven on his enemies.
Jesus wants to value the intuition of consciences, rather than duties or the eagerness to analyse behaviour. This is the incredible.
The Lord is not some kind of 'ghost' who emerges from the past to make the 'ultimate', in an atmosphere [also of group] that oppresses and expects enhanced or even outsized results.
He turns history to fulfilment according to innate and spontaneous impulses, which will allow the simply personal and the blatantly unprecedented to emerge.
Each religious group enclosed the Messiah in its own interpretative model, consonant with an environment tinged with ancient hopes: defence of goods and customs, 'cultural' identity, well-being at the expense of others, expansion, prodigies.
The revolution of the sons poses a theme that seeks the authentic, proximate Way and Elsewhere - precisely, the humanity of God. In the background, around the corner, but not relegated inside a corner.
In short, to question the Person of Jesus is already to begin to move beyond conformist codes and petty habitual interpretations... to embrace the irruption of the Eternal.
It is the very question about the prominence of Person that invites us not to look at a single banal solution [that of everyone or of some lover of paroxysm].
Rather, to broaden the horizon and begin an Exodus, which will lead us to the authentic understanding and measure; to the reason why we are in the world.
Christ reverses the fate and destiny of the kingdom of man.
Any outward juxtaposition to even eminent figures in the gallery of history's greats remains static, partial, too predictable.
Not infrequently deviant, because of the inevitable cerebral limitations it causes, caging the soul [and immobilising life].
By Way, the growth of knowledge of its story, the adherence to its depth, the Action of the Spirit, will not allow fixed thoughts, attachments, commonplaces to persist in our minds.
Interpretations, preconceptions or window dressing that then impregnate the whole of life and dull it, depriving it of intoxication.
Entirely personal presence, new insight, innate Wisdom of 'nature'; not a specific particularism that does not offer regenerated life - that only winks at itself.
Jesus: he is the Engine, the Way and the Motive of the Way in the Spirit that is leading us.
His Person in us finds a "point" within from which He pours forth the courage to be ourselves, and to no longer seek external approval.
This frees the soul from common, or prodigious expectations; from the regrets of conformity. To advance from primordial states and beliefs to new Dreams of being that corresponds and tinkles, that emerges and wants to express itself - humanising.
To internalise and live the message:
In your opinion, what interpretations and preconceptions dampen the exercise of personal intuition in one's growth, and Evangelisation?When did you realise that in the enigma about the Person of Christ there is already a cut with the obvious of expectations, and a cue - the energy of the solution, even for revival from the global emergency?
As we follow him
To truly know Jesus we must talk to him, dialogue with him as we follow him on his path. Pope Francis focused his homily at the mass celebrated on 26 September 2013 in the chapel of Santa Marta precisely on getting to know Jesus.
The Pontiff took as his starting point the passage from Luke's Gospel (9:7-9) in which Herod wonders who the Jesus he hears so much about is. The person of Jesus, the Pontiff recalled, often provoked questions such as: "Who is this? Where does he come from? Let us think, for example, in the synagogue in Nazareth, when he left for the first time: but where did he learn these things? We know him well: he is the carpenter's son. We think of Peter and the apostles after that storm, that wind that Jesus silenced. But who is he to whom heaven and earth, the wind, the rain, the storm obey? But who is he?"
Questions, the Pope explained, that one can ask out of curiosity or to be sure of how to behave before him. The fact remains, however, that anyone who knows Jesus asks these questions. Indeed, "some", continued the Pope, returning to the Gospel episode, "begin to feel afraid of this man, because he can lead them into a political conflict with the Romans"; and so they think they do not take into greater consideration "this man who creates so many problems".
And why, the Pontiff asked, does Jesus create problems? "One cannot know Jesus," was his answer, "without having problems". Paradoxically, he added, 'if you want to have a problem, go down the road that leads you to know Jesus' and then many problems will arise. In any case, Jesus cannot be known 'in first class' or 'in tranquillity', let alone 'in the library'. Jesus can only be known in the daily journey of life.
And one can get to know him, said the Holy Father, "even in the catechism. It is true! The catechism,' he specified, 'teaches us many things about Jesus and we must study him, we must learn him. In this way we learn that the Son of God came to save us and we understand from the beauty of salvation history the love of the Father'. The fact remains, however, that even knowledge of Jesus through the catechism "is not enough": knowing him with the mind is already a step forward, but "Jesus must be known in dialogue with him. Speaking with him, in prayer, on your knees. If you do not pray, if you do not speak with Jesus,' he said, 'you do not know him'.
Finally, there is a third way to know Jesus: "It is following him, going with him, walking with him, walking his ways. And as you walk with him, you know "Jesus with the language of action. If you know Jesus with these three languages: of the mind, of the heart, of action, then you can say that you know Jesus". Making this kind of knowledge involves personal involvement. "One cannot know Jesus," the Pontiff reiterated, "without involving oneself with him, without staking one's life for him. Therefore, to really know him it is necessary to read "what the Church tells you about him, to speak with him in prayer and to walk the road with him". This is the way and "each one - he concluded - must make his own choice".
[Pope Francis, St. Martha, in L'Osservatore Romano 27/09/2013]
