Honor
governs every dimension of life in the Mediterranean world.
This is particularly evident in today’s reading, where Jesus
is “in his own country” that is, Nazareth or the
vicinity.
Inherited Honor
One’s basic claim to honor derives from birth and is determined by the circumstances
of birth. Technically, this is called ascribed honor. In today’s episode, the
people are fully aware of Jesus’ “ascribed honor.” “Is this not
the carpenter, the son of Mary and brother of James and Joses and Judas and Simon,
and are not his sisters here with us?” These family members help identify
Jesus’ honor rating.
Of particular interest in this list is the statement that Jesus is “the
son of Mary.” In the Middle East, a son is always identified by the father
(e.g., Simon bar [= son of] Jonah; James and John, the sons of Zebedee). Identifying
a son by the mother’s name usually signals some confusion about the father. Luke
(4:22) corrects Mark’s report and removes any hint of scandal by identifying
Jesus as “Joseph’s son.”
A second important point is the crowd’s identification of Jesus’ status: an artisan.
In the Middle East, a son is expected to take up his father’s occupation or profession.
There is no expectation of “doing better than one’s parents” or “getting
ahead in life.” Honor requires that persons remain in their inherited status
and make no effort to improve on it.
Achieved Honor
Teaching in the synagogue was permissible to qualified males. Jesus’ teaching
is so impressive that people were astonished by his words. “Many who heard
him were astonished” by his teaching and moved by his mighty deeds (Mk 6:2).
They seemed ready to grant the honor Jesus was claiming by his striking teaching.
But the crowd, the ultimate judge and bestower of achieved honor, stops short
and refuses to concur. To begin with, Jesus is recognized as an artisan, that
is, a worker in wood (scarce and precious in ancient Palestine) and stone (more
plentiful than wood).
Artisans at that time, especially those who lived in hamlets
like Nazareth, had to leave home to find work. This means they left their women
(wives, mothers, sisters) at home without requisite male protection to safeguard
the family’s honor. For this reason, artisans were viewed as persons “without
shame,” that is, without sufficient sensitivity to the requirements of honor.
Secondly, where could a person born to a manual artisan gain such astounding
wisdom? Even more, how could an artisan presumably busy at his craft ever obtain
such wisdom? “And they took offense at him.” (Mk 6:3; compare Sir 38:24-39:5).
Jesus' Riposte
The Gospels indicate that Jesus was a shrewd man of his culture. He could readily
size up a situation and respond with a perfectly appropriate comment. In the
vast majority of instances, the perfectly appropriate comment is an insult. Throughout
the Gospels, Jesus demonstrates that he is a master of insult.
Anticipating that the crowd is not going to grant him honor, Jesus takes the
offensive. He quotes a proverb to those who wanted to shame him: “A prophet
is not without honor, except in his own country, and among his own kin, and in
his own house” (Mk 6:4). With one fell swoop Jesus insults his neighbors,
his relatives, and his family. He shames them before they can shame him.
Because Jesus’ neighbors, relatives, and family could not extend to him emotion-filled
loyalty, commitment, and solidarity (“faith” in traditional translations),
he could not perform for them the mighty works he did for others. Self-inflicted
problems are the worst.
John J. Pilch
|
John
J. Pilch is a biblical scholar and
facilitator of parish renewals.
Liturgical Press has published
fourteen books by Pilch exploring the
“cultural world” of the Bible.
Go to http://www.litpress.org/ to
find out more.
Copyright © 1997 by The Order of St.
Benedict, Inc., Collegeville, MN.
All rights reserved.
Used by permission from The
Liturgical Press, Collegeville,
Minnesota 56321
The complete text of the
above article can be found in:
The Cultural World of Jesus, Sunday by Sunday, Cycle B
John J. Pilch. The Liturgical Press. 1996. pp. 106-108.
Art by
Martin Erspamer, O.S.B.
from Religious Clip Art for the
Liturgical Year (A, B, and C).
Used by permission of Liturgy Training
Publications. This art may be reproduced
only by parishes who purchase the
collection in book or CD-ROM form. For
more information go to: http://www.ltp.org/
|
|