Feb 19, 2025 Written by 

The relationship with the excluded and their (modest) needs

(Mk 9:41-50)

 

In language typical of Oriental liveliness, Jesus' exhortations to coexistence overturn the hierarchy between the powerful and the weak.

In religions we find droves of outcasts who cannot access the trappings of pyramid devotion.

On the contrary, those who, like Jesus, are able to give everything, must not forget the small gestures, which speak of a 'non-exemplary gratuitousness' that is therefore authentic [limited in the day-to-day].

It is this coming to meet in ordinary life - little praised - that enhances the climate and does not push the weak to resentment, and evil.

The new ‘doctrine’ of Jesus is wise and aimed at making decisions.  And it doesn’t lose enthusiasm; indeed, it already makes us experience the same quality of Life as the Eternal, moving away from what corrupts.

Those who are completely absorbed in “the great” and do not notice the details, never have a sense of the value of things, and sooner or later they will end up despising everything.

 

Jesus identifies with us (v.41) because he lives there: we are his real, incarnate Victory.

A stumbling block or even just a small stone in the shoe (v.42) leads the «mikròi» away from the path of Faith.

The «incipients» - in fact, those with little energy and relationships - are starting to take their first steps... they are still out of interest cartels.

Those who pretend and put themselves in the wrong way, or give dull and bad testimony, however, have more in store than a pebble: a grindstone around their neck and an unworthy end [deadly existence: v.42].

Not because God makes pay, but because they throw their lives away and ruin others, who finally walk away in repugnance - while the sharing adventure could be wonderful for everyone.

 

The choice - if there is one - is radical, or no longer convinces. And the smell that is released is worse than stinking (v.43).

Instead, the community in which joy is experienced is like that pinch of sapidity and wisdom that makes people's spontaneous vital wave full - beautiful.

It was customary in the religions of the empire to think this, even in the name of the law... so what is the difference?

«Having salt in ourselves» (v.50) means that in Christ we can give minimal and usual things that tone and ‘taste’ capable of transmitting to others the flavor of a life as saved - starting ‘from inside’.

 

In the culture of the ancient Middle East, «salt» was related to God and therefore also had a religious importance: a symbol of durability [for preserving food] and courage [flavor, seasoning, purification].

Salt had the power to cast out demons, which corrupted life and gave off stench. For this reason it was widely used in religious sacrifices and in establishing Alliances.

In short, the salt was a guarantee of genuine durability.

But the salt of 'sons' is only... humanising wholeness, simple Love of neighbour, and the ability to correspond to one's own Vocation.

If it were not there, the very character of life in Christ would disappear.

 

Therefore the «salt pact» is essential for credibility, for the announcement, for the standard of living; for the very survival of the communities, and their unmistakable touch.

No other defense work from the outside - inquisition, prevention or repression - can guarantee the survival of the Church.

 

For our human, spiritual and life progress, Jesus takes sides perhaps not as we would expect - because no one is given the exclusivity.

 

 

[Thursday 7th wk. in O.T.  February 27, 2025]

727 Last modified on Thursday, 27 February 2025 12:06
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 see that the disciples are still closed in their thinking […] How does Jesus answer? He answers by broadening their horizons […] and he confers upon them the task of bearing witness to him all over the world, transcending the cultural and religious confines within which they were accustomed to think and live (Pope Benedict)
Vediamo che i discepoli sono ancora chiusi nella loro visione […] E come risponde Gesù? Risponde aprendo i loro orizzonti […] e conferisce loro l’incarico di testimoniarlo in tutto il mondo oltrepassando i confini culturali e religiosi entro cui erano abituati a pensare e a vivere (Papa Benedetto)
The Fathers made a very significant commentary on this singular task. This is what they say: for a fish, created for water, it is fatal to be taken out of the sea, to be removed from its vital element to serve as human food. But in the mission of a fisher of men, the reverse is true. We are living in alienation, in the salt waters of suffering and death; in a sea of darkness without light. The net of the Gospel pulls us out of the waters of death and brings us into the splendour of God’s light, into true life (Pope Benedict)
I Padri […] dicono così: per il pesce, creato per l’acqua, è mortale essere tirato fuori dal mare. Esso viene sottratto al suo elemento vitale per servire di nutrimento all’uomo. Ma nella missione del pescatore di uomini avviene il contrario. Noi uomini viviamo alienati, nelle acque salate della sofferenza e della morte; in un mare di oscurità senza luce. La rete del Vangelo ci tira fuori dalle acque della morte e ci porta nello splendore della luce di Dio, nella vera vita (Papa Benedetto)
We may ask ourselves: who is a witness? A witness is a person who has seen, who recalls and tells. See, recall and tell: these are three verbs which describe the identity and mission (Pope Francis, Regina Coeli April 19, 2015)
Possiamo domandarci: ma chi è il testimone? Il testimone è uno che ha visto, che ricorda e racconta. Vedere, ricordare e raccontare sono i tre verbi che ne descrivono l’identità e la missione (Papa Francesco, Regina Coeli 19 aprile 2015)
There is the path of those who, like those two on the outbound journey, allow themselves to be paralysed by life’s disappointments and proceed sadly; and there is the path of those who do not put themselves and their problems first, but rather Jesus who visits us, and the brothers who await his visit (Pope Francis)
C’è la via di chi, come quei due all’andata, si lascia paralizzare dalle delusioni della vita e va avanti triste; e c’è la via di chi non mette al primo posto se stesso e i suoi problemi, ma Gesù che ci visita, e i fratelli che attendono la sua visita (Papa Francesco)
So that Christians may properly carry out this mandate entrusted to them, it is indispensable that they have a personal encounter with Christ, crucified and risen, and let the power of his love transform them. When this happens, sadness changes to joy and fear gives way to missionary enthusiasm (John Paul II)
Perché i cristiani possano compiere appieno questo mandato loro affidato, è indispensabile che incontrino personalmente il Crocifisso risorto, e si lascino trasformare dalla potenza del suo amore. Quando questo avviene, la tristezza si muta in gioia, il timore cede il passo all’ardore missionario (Giovanni Paolo II)
This is the message that Christians are called to spread to the very ends of the earth. The Christian faith, as we know, is not born from the acceptance of a doctrine but from an encounter with a Person (Pope Benedict))

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