SPIRITUALITY
Father Cantalamessa on Curing Our Deafness
Pontifical Household Preacher on This Sunday's Gospel
ROME, SEPT. 8, 2006 (Zenit.org).- Here is a translation of a
commentary by Capuchin Father Raniero Cantalamessa, preacher to the
Pontifical Household, on the liturgical readings for this Sunday's
liturgical readings.
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Ephphatha! Be opened!
The passage of the Gospel refers us to a beautiful healing wrought
by Jesus.
"And people brought to him a deaf man who had a speech impediment
and begged him to lay his hand on him. He took him off by himself
away from the crowd. He put his finger into the man's ears and,
spitting, touched his tongue; then he looked up to heaven and
groaned, and said to him, "Ephphatha!" (that is, "Be opened!"), and
(immediately) the man's ears were opened, his speech impediment was
removed, and he spoke plainly" (Mark 7:32-35).
Jesus did not perform miracles as someone waving a magic wand or
clicking his fingers. That sigh that escaped from him at the moment
of touching the ears of the deaf man tells us that he identified
with the people's sufferings; he participated intensely in their
misfortune, made it his burden.
On one occasion, after Jesus had cured many sick people, the
evangelist comments: "He took our infirmities and bore our
diseases" (Matthew 8:17).
Christ's miracles were never an end in themselves; they were signs.
What Jesus once did for a person on the physical plane indicates
what he wants to do every day for every person on the spiritual
plane.
The man cured by Jesus was deaf and dumb; he could not communicate
with others, hear his voice and express his feelings and needs. If
deafness and dumbness consist in the inability to communicate
plainly with one's neighbor, to have good and beautiful
relationships, then we must acknowledge immediately that we are all
more or less deaf and dumb, and this is why Jesus addressed to all
that cry of his: Ephphatha, Be opened!
The difference is that physical deafness does not depend on the
individual and he is altogether blameless, whereas moral deafness
is blameworthy.
Today the term "deaf" is avoided and we prefer to speak of
"auditive disability," precisely to distinguish the simple fact of
not hearing about moral deafness.
We are deaf, to give an example, when we do not hear the cry for
help raised to us and we prefer to put between ourselves and our
neighbor the "double glaze" of indifference. Parents are deaf when
they do not understand that certain strange and disordered
attitudes of their children hide a cry for attention and
love.
A husband is deaf when he cannot see in his wife's nervousness the
sign of exhaustion or the need for a clarification. And the same
applies to the wife.
We are deaf when we shut ourselves in, out of pride, in an aloof
and resentful silence, while perhaps with just one word of excuse
or forgiveness we could return peace and serenity to the
home.
We men and women religious have times of silence in the day, and we
sometimes accuse ourselves in confession, saying: "I have broken
the silence." I think that at times we should accuse ourselves of
the opposite and say: "I have not broken the silence."
What decides the quality of communication, however, is not simply
to speak or not to speak, but to do so or not to do so out of love.
St. Augustine said to people in an address: It is impossible to
know in every circumstance exactly what should be done: to speak or
to be silent, to correct or to let things go.
Here is a rule that is valid for all cases: "Love and do what you
will." Be concerned to have love in your heart then, if you speak,
it will be out of love, if you are silent it will be out of love,
and everything will be alright because only good comes from
love.
The Bible helps us to understand where the rupture of communication
begins, where our difficulty originates to relate in a healthy and
beautiful way to one another. While Adam and Eve were in good
relations with God, their mutual relationship was also beautiful
and ecstatic: "This is flesh of my flesh." As soon as their
relationship with God was interrupted, through disobedience, the
mutual accusations began: "It was he, it was she ..."
It is from there that one must begin again. Jesus came to
"reconcile us with God" and thus to reconcile us with one another.
He does so above all through the sacraments. The Church has always
seen in the seemingly strange gestures that Jesus did with the
deaf-mute (he put his fingers into his ears and touched his tongue)
a symbol of the sacraments thanks to which he continues "touching"
us physically to heal us spiritually.
That is why in baptism the minister carries out gestures on the one
being baptized as Jesus did on the deaf-mute: He puts his fingers
into his ears and touches the tip of his tongue, repeating Jesus'
word: "Ephphatha, Be opened!"
The sacrament of the Eucharist in particular helps us to overcome
the inability to communicate with our neighbor, making us
experience the most wonderful communion with God.