Who was Jesus of Nazareth? At the beginning of his public ministry, this unusual rabbi from Galilee achieved notable success thanks to his preaching and the signs he performed on the sick and sinners (cf. Mk 1,21-45). While the crowd is enthusiastic, two groups seem somewhat perplexed and worried: the family members and the scribes. Both do not allow themselves to be attracted by him: the former have only the protection of the good family name in their hearts, while the latter are always intent on looking for possible transgressions of the Law in order to then justify the falsity of his messianic claim. The relatives therefore feel embarrassed, while the scribes and Pharisees fear that the crowd, influenced by his charisma, will abandon traditional teachings. In short, Jesus is a shame (for the family), and a subverter (for the religious tradition). He must therefore be stopped. But how? «He is beside himself» (exístemi), the relatives affirm (cf. Mk 3,21). Exístemi expresses the state of wonder, trance or madness. Mark also uses this expression to describe the amazement of the two parents when they see their daughter resurrected (cf. Mk 5,42), as well as of the disciples when they witness Jesus’ miracle on the waters (cf. Mk 6,51). The Gospels do not hide the fact that Jesus was original. Let’s think about his break with his social environment and family; let us also think of the call of the first disciples literally torn away from work, parental and emotional ties; to the invitation not to worry about burying one’s father (which is a violation of the fourth commandment), to the point of predicting a “war” within families because of him and the Gospel (cf. Mc 13,12). Jesus also appears without a country, a visionary without the means to live, and recognized, with a few exceptions, only by those on the margins of society (prostitutes, sick people, lepers…). But what is even more serious, and this in particular for the religious establishment, the master of Nazareth does not fight Satan by pushing man on the path of good through the observance of the Torah and the prophets but places himself on the same level, and with his own weapons. When he then tries to explain his actions (cf. Mk 3,22-27), rather than clarifying he seems to confirm the suspicions. In the speech he gives he presents a struggle between two forces, where one will be superior to the other as he will bind “the strong”. It is true that by saying this he dispels the absurd accusation of driving out demons through the prince of demons but what moves him? Is it a pure spirit that drives him or a power of seduction? Jesus will say that those who do not have the Spirit cannot recognize him, so they end up confusing him with his opposite, with Satan. This is the sin that cannot be forgiven (cf. Mk 3:29). The Master’s judgment, however, does not only affect the religious classes or the family, but also the crowds (who only seek healing and bread) and the disciples (attached to their messianic dreams). The outcome of his story (death on the cross) seems to sanction the accusation of madness and imposture. Let us think of the scenes of mockery under the cross, of the sense of impotence and defeat that pervades those dramatic hours, of the total bewilderment of the faithful. It is only after Easter that the disciples – with the help of the Spirit – will begin a process of re-understanding him. As a pictorial commentary on this Sunday’s Gospel we refer to a canvas by Fernando Botero (1932-2023), where we see Christ walking against the current among people trembling with anger and contempt.

Commentary by b. Sandro Carotta, osb
Abbazia di Praglia (Italy)

Translation by f. Mark Hargreaves,
Prinknash Abbey