During Jesus’ time, like in ancient times, the lack of scientific knowledge, and the ignorance about the human body, led to the practice of attributing certain illnesses to evil spirits. This was particularly, true, of various psychological disturbances, mental diseases, in which the form of behavior of the patient (screamings, uncontrollable movements, attacks...) was more evident.
To use the word “crazy” was equivalent to saying “possessed by the evil spirit,” and therefore, it was just like saying “impure” (which meant: dominated or possessed by an “impure spirit,” the devil). A majority of the ancient religions were of the belief that in this world there are impure persons, actions or things, as well as the opposite. One and the other influence each other. Such impurity had nothing to do with what is externally filthy. Neither does purity have anything to do with cleanliness. Nor has it anything to do with what is moral, “what is good” or “bad.” What is “impure” is related to unknown and dangerous forces, and what is “pure” is full of positive powers. He who is impure cannot go near God. The idea of purity-impurity is basically a “religious” concept. Since ancient times, the religion of Israel assimilated this way of magic thinking. In fact, many of the existing laws then dealt with purity, with specific reference to: a) sex (menstruation and hemmorhagia were considered forms of impurity); b) death (corpse is impure); c) certain diseases (leprosy, madness were likewise impurities); d) some food and animals (the vulture, the owl and the pig, were, among others, impure animals). Most of these laws are preserved in the book of Leviticus. As the people were evolving from a magical religion to one that emphasized personal responsibility, these ideas became obsolete. Nevertheless, some groups observed them to the letter, thus the practice of long cleansing or purification to make themselves acceptable to God. Jesus dismisses these magic practices, and through his words and actions removes the barrier between what is pure and impure in the old religion. The good news is that what is really pure is found only in people’s hearts and in just treatment of brothers and sisters.
Jesus’ sign took place inside the synagogue of Capernaum. About five hundred years before Christ, when the Temple of Jerusalem was destroyed and the people of Israel were deported, the Jews started to build “synagogues,” houses of prayer, where they all gathered to pray and read the Holy Scriptures. In Jesus’ time, although a new temple was built in Jerusalem, a number of synagogues already existed all over the country. There was a small one built in Capernaum, over which, four centuries later, a bigger one was constructed, and whose ruins, with all its great historical value, are preserved up to the present time. All the people gather at the synagogue every Saturday, to pray and to listen to their Rabbi or to a countryman who wished to give a commentary on the texts of the Scripture being read. The synagogue is not exactly the equivalent of our temple. It was a more familiar place, more lay-oriented, wherein one could express self freely without being interrupted, and where there was really no need for a holy person or minister to be present. The Rabbi was a teacher-catechist (not a priest).
Nowadays, many persons who are sick in mind are situated within the borderline of the community. The sane make fun of them; some families conceal them as a scandal without giving them a chance to be rehabilitated, thus making them useful to society. They are, like Bartholomew, the new impure ones.
Jesus’ sign in this episode is an indication that the house of God, the Christian community, is open to everyone, including the less fortunate. It is a sign of liberation: God appreciates them, and He has a place and a mission for them.
To use the word “crazy” was equivalent to saying “possessed by the evil spirit,” and therefore, it was just like saying “impure” (which meant: dominated or possessed by an “impure spirit,” the devil). A majority of the ancient religions were of the belief that in this world there are impure persons, actions or things, as well as the opposite. One and the other influence each other. Such impurity had nothing to do with what is externally filthy. Neither does purity have anything to do with cleanliness. Nor has it anything to do with what is moral, “what is good” or “bad.” What is “impure” is related to unknown and dangerous forces, and what is “pure” is full of positive powers. He who is impure cannot go near God. The idea of purity-impurity is basically a “religious” concept. Since ancient times, the religion of Israel assimilated this way of magic thinking. In fact, many of the existing laws then dealt with purity, with specific reference to: a) sex (menstruation and hemmorhagia were considered forms of impurity); b) death (corpse is impure); c) certain diseases (leprosy, madness were likewise impurities); d) some food and animals (the vulture, the owl and the pig, were, among others, impure animals). Most of these laws are preserved in the book of Leviticus. As the people were evolving from a magical religion to one that emphasized personal responsibility, these ideas became obsolete. Nevertheless, some groups observed them to the letter, thus the practice of long cleansing or purification to make themselves acceptable to God. Jesus dismisses these magic practices, and through his words and actions removes the barrier between what is pure and impure in the old religion. The good news is that what is really pure is found only in people’s hearts and in just treatment of brothers and sisters.
Jesus’ sign took place inside the synagogue of Capernaum. About five hundred years before Christ, when the Temple of Jerusalem was destroyed and the people of Israel were deported, the Jews started to build “synagogues,” houses of prayer, where they all gathered to pray and read the Holy Scriptures. In Jesus’ time, although a new temple was built in Jerusalem, a number of synagogues already existed all over the country. There was a small one built in Capernaum, over which, four centuries later, a bigger one was constructed, and whose ruins, with all its great historical value, are preserved up to the present time. All the people gather at the synagogue every Saturday, to pray and to listen to their Rabbi or to a countryman who wished to give a commentary on the texts of the Scripture being read. The synagogue is not exactly the equivalent of our temple. It was a more familiar place, more lay-oriented, wherein one could express self freely without being interrupted, and where there was really no need for a holy person or minister to be present. The Rabbi was a teacher-catechist (not a priest).
Nowadays, many persons who are sick in mind are situated within the borderline of the community. The sane make fun of them; some families conceal them as a scandal without giving them a chance to be rehabilitated, thus making them useful to society. They are, like Bartholomew, the new impure ones.
Jesus’ sign in this episode is an indication that the house of God, the Christian community, is open to everyone, including the less fortunate. It is a sign of liberation: God appreciates them, and He has a place and a mission for them.
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