εὐαγγελίζω (euaggelizo)
“to announce the Good News of victory in battle”
“to announce the Good News of victory in battle”
“Jesus summoned [προσκαλεῖται (proskaleitai)] the Twelve and
began to send them out two by two
and gave them authority [ἐξουσίαν (exousian)] over unclean spirits.”
and gave them authority [ἐξουσίαν (exousian)] over unclean spirits.”
Mark 6:7
Fifteenth Sunday in Ordinary Time
Fifteenth Sunday in Ordinary Time
θεωρέω (theoreo)
(“to perceive, discover, ponder a deeper meaning”)
(“to perceive, discover, ponder a deeper meaning”)
On the heels of rejection by family and friends in His native place, what does Jesus do? In a reporting style characteristic of the Evangelist Mark, Jesus wastes no time and “summoned (προσκαλεῖται, proskaleitai)” the Twelve to Him. The translation of προσκαλέομαι (proskaleomai) by the English verb summoned conveys an image of a superior calling a subordinate and charging him or her with a particular task, a task that usually involves no negotiation on the part of the one called. The Greek verb προσκαλέομαι (proskaleomai) adds another dimension to the scenario.
The root of the verb, καλέω kaleo translated to call expresses the Biblical imperative rooting all Kingdom living in Divine initiating and human graced-responding. The Greek pronoun πρός (pros) underscores nearness, proximity and closeness and when joined to the Greek verb καλέω (kaleo), προσκαλέομαι (proskaleomai) is not only to summon, but to invite, to join in or to share with. While some scholars note that προσκαλέομαι (proskaleomai) does not add much to a theology of the New Testament, I tend in the opposite direction and contend that προσκαλέομαι (proskaleomai) expresses an essential orientation for Kingdom living. Jesus first invites the Twelve to Him. Jesus draws the Twelve to Himself prior to charging them with a task. In so doing, Jesus makes it quite clear that before one lives any dimension of the Kingdom, before one does any apostolic or ministerial work, one must be with or in relationship with Him for any action, be it thought, word or deed, to bear fruit. Furthermore, when Jesus ‘summons, [προσκαλέομαι (proskaleomai)], the relationship dimension includes a sense of partnering with, joining in or sharing in His redemptive work. In other words, Jesus does not ‘bark orders’ to His disciples for them to mindlessly and heartlessly comply. Disciples are invited to participate in Jesus’ salvific work echoing the dignity of human work (see Pope St John Paul II, Laborem Exercens, 26). Jesus, however, is not finished with His disciples.
As irreplaceable as the relationship with Jesus is for all dimensions of Kingdom living, Jesus adds another dimension to His summons before letting the Twelve loose to do His work. To the Twelve, He gives them His ἐξουσία (exousia), translated into English often in the Synoptics as but not limited to authority (see Mark 1:22, 1:27, 2:10, 3:15, 6:7, 11:28, 11:33 and 13:34) and often in the John as power. (see John 1:12, 5:27, 10:18, 17:2 and 19:10). Admittedly, ἐξουσία (exousia) is difficult to translate into English with a single word. Rooted in the Greek verb to be, ἐξουσία (exousia) expresses reality coming from or grounded in the existence of oneself.
In various Gospel accounts, ἐξουσία (exousia) is one reason why crowds are amazed at Jesus’ teaching: “When Jesus finished these words, the crowds were astonished at his teaching, for he taught them as one having authority, and not as their scribes.” (Matthew 7:28-29). In this and similar episodes, ἐξουσία (exousia) describes Jesus’ teaching pedagogy. In the Jewish world of Jesus day, teaching — especially concerning the Torah and the 613 mitzvot [commandments, required good deeds] — was done by numerous rabbis in the Temple and large synagogues. Customarily, rabbis began their instruction by providing listeners with a genealogy of their teachers. It became a way of presenting credentials that he was competent to offer advice for authentic Covenant living. The succession list of teachers grounded the authority or legitimacy of the contemporary rabbi to offer insight on the Sacred Texts as well as the mitzvot. When Jesus taught, however, He provided no genealogy of past teachers. Consider His challenge in the Sermon on the Mount, “You have heard that it was said to your ancestors, ‘You shall not kill; and whoever kills will be liable to judgment.’ But I say to you, whoever is angry...” (Matthew 5:21-22) Jesus’ ‘cred’ lies in Himself as one in relationship with His Father and Holy Spirit. Even when referencing the Law and Prophets, Jesus presents Himself as one Who fulfills not one Who requires the endorsement of Moses and Elijah.
Yet the life of Jesus necessitates continuous pondering. As Holy Spirit leads the Church and each member into deeper insights to inform Kingdom living, we cannot be content with an insight and call it quits as if I have Jesus figured out and all my questions answered. Such is the case with ἐξουσία (exousia). While Jesus’ pedagogy is marked by a definitive difference the way the scribes and pharisees teach, there is another aspect to consider. “From Him,” as another way of translating suggests, conveys the image of Jesus acting from deep within Himself, that is, from His gut. Who He is in His dual ways of living the singularity of Divine Personhood, Jesus’ being is intimately, intrinsically and fundamentally in right or proper relational living with His Father and Holy Spirit. When Jesus gives the Twelve ἐξουσία (exousia) “over unclean spirits,” He gives them a share in His gut, His very being so that they are able to act in His Name. By virtue of Jesus sharing His ἐξουσία (exousia) with the Twelve they exercise power over demons and speak His word.
Such an action anticipates the Twelve and all future disciples being constituted priest, prophet and king through the Paschal Mystery of Jesus marked in the Sacramental events of Baptism-Confirmation-Most Holy Eucharist. Through Sacramental Initiation and the ongoing unfolding of these Mysteries (Mystagogia), disciples share in Jesus’ kindly power over sin to the point that the only power sin now has is the power one chooses to give it. As Jesus Self-described His mission to serve and not to be served, Initiation into His Paschal Mystery constitutes one a priest, that is, a sacrificial life lived to the glory of God the Father. Jesus’ priesthood is a manner of living that is a continuous movement from self to the other. Offering sacrifice to the Father robs the cancers of narcissism and entitlement of their metastasizing rot so that a life of genuine service and thanksgiving can hasten the coming of the Kingdom of God. Welling up from life lived in the mode of serving and thanking, the effective, prophetic Word of God resonates from the gut of the disciple and is sounded in the world. This effective Word, rooted in Jesus’ ἐξουσία (exousia), brings the same creating and ordering reality to the realm of present-day living as when the Creator first spoke (see Genesis 1). The disciple sounds the effective, prophetic Word of God and its reverberations bring forth another twelve: charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, chastity - the fruits of Holy Spirit. These manifestations of Kingdom living stand in sharp contrast to sin and demonstrate the kingly or power dimension of Jesus’ ἐξουσία (exousia). As kings, Jesus’ disciples wield His power to engage the grace of Initiation not only to avoid sin but to participate humbly and confidently in the ongoing transforming of chaos to order reflecting the Father’s plan of Creation and Love.
In various Gospel accounts, ἐξουσία (exousia) is one reason why crowds are amazed at Jesus’ teaching: “When Jesus finished these words, the crowds were astonished at his teaching, for he taught them as one having authority, and not as their scribes.” (Matthew 7:28-29). In this and similar episodes, ἐξουσία (exousia) describes Jesus’ teaching pedagogy. In the Jewish world of Jesus day, teaching — especially concerning the Torah and the 613 mitzvot [commandments, required good deeds] — was done by numerous rabbis in the Temple and large synagogues. Customarily, rabbis began their instruction by providing listeners with a genealogy of their teachers. It became a way of presenting credentials that he was competent to offer advice for authentic Covenant living. The succession list of teachers grounded the authority or legitimacy of the contemporary rabbi to offer insight on the Sacred Texts as well as the mitzvot. When Jesus taught, however, He provided no genealogy of past teachers. Consider His challenge in the Sermon on the Mount, “You have heard that it was said to your ancestors, ‘You shall not kill; and whoever kills will be liable to judgment.’ But I say to you, whoever is angry...” (Matthew 5:21-22) Jesus’ ‘cred’ lies in Himself as one in relationship with His Father and Holy Spirit. Even when referencing the Law and Prophets, Jesus presents Himself as one Who fulfills not one Who requires the endorsement of Moses and Elijah.
Such an action anticipates the Twelve and all future disciples being constituted priest, prophet and king through the Paschal Mystery of Jesus marked in the Sacramental events of Baptism-Confirmation-Most Holy Eucharist. Through Sacramental Initiation and the ongoing unfolding of these Mysteries (Mystagogia), disciples share in Jesus’ kindly power over sin to the point that the only power sin now has is the power one chooses to give it. As Jesus Self-described His mission to serve and not to be served, Initiation into His Paschal Mystery constitutes one a priest, that is, a sacrificial life lived to the glory of God the Father. Jesus’ priesthood is a manner of living that is a continuous movement from self to the other. Offering sacrifice to the Father robs the cancers of narcissism and entitlement of their metastasizing rot so that a life of genuine service and thanksgiving can hasten the coming of the Kingdom of God. Welling up from life lived in the mode of serving and thanking, the effective, prophetic Word of God resonates from the gut of the disciple and is sounded in the world. This effective Word, rooted in Jesus’ ἐξουσία (exousia), brings the same creating and ordering reality to the realm of present-day living as when the Creator first spoke (see Genesis 1). The disciple sounds the effective, prophetic Word of God and its reverberations bring forth another twelve: charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, chastity - the fruits of Holy Spirit. These manifestations of Kingdom living stand in sharp contrast to sin and demonstrate the kingly or power dimension of Jesus’ ἐξουσία (exousia). As kings, Jesus’ disciples wield His power to engage the grace of Initiation not only to avoid sin but to participate humbly and confidently in the ongoing transforming of chaos to order reflecting the Father’s plan of Creation and Love.
