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00:28On the other hand, brothers,
00:29while they struggled with the storm to control the boat,
00:34The man was sleeping.
00:35They consider this a somewhat irresponsible attitude.
00:41So they woke him up abruptly amid accusations.
00:46They must have been thinking,
00:48How can he be sleeping so peacefully in the middle of the storm?
00:53Wake up and help us.
00:55Sometimes we go through difficult situations too
01:00and we get the impression that God is not interested in our difficulties,
01:05who does not answer our prayers,
01:07and we are almost tempted to think as Elijah told the prophets of Baal,
01:14Is your God asleep?
01:18That is why Peter invites his readers to trust fully in the Lord when he says,
01:24Cast all your anxiety on Him, because He cares for you.
01:31The Lord did not present himself like the other prophets who prayed to God
01:35so that he might deign to master the adverse elements,
01:40but intervened as if he were God.
01:44Some have noticed that the words he used in this case
01:47They were exactly the same ones with which the demon was rebuked.
01:52that had interrupted him in the synagogue of Capernaum.
01:56This is understandable because, from the perspective of the Jewish people,
02:01The sea symbolizes evil, the unknown,
02:05which may disorient the faithful Jew.
02:09And if we add to that the fact that Israel never had any maritime experience,
02:14Then they would unload all their fears and worries onto the sea.
02:21This is what we already perceived in Psalm 106 read earlier.
02:26The possessed man of Gerasa
02:29It is a very elaborate exorcism.
02:33It is the one that offers the most details and the most extensive of those narrated by Marcos.
02:39Of these details, some are particularly striking.
02:45It is noteworthy that the demon-possessed man comes to meet Jesus,
02:49He sees him from afar, runs and prostrates himself before him.
02:54It is a single demon, and later they become legion.
02:58The devil recognized Jesus as supreme.
03:03and makes the process run towards him.
03:07If the victim prostrates himself before Jesus,
03:10It is that the devil experiences the superiority of the Lord.
03:15Jesus asks the devil his name
03:17And with this, we enter the realm of exorcism.
03:21since part of the ritual consisted of asking for and obtaining the demon's name,
03:27Because knowing the name allows the exorcist to exert his power over the possessed person.
03:36Knowing someone's name means having power or authority over them.
03:41And giving one's own name is a way of making oneself available to the other.
03:47That is why, in a way, God refuses to give his name to Moses when he asks him.
03:54And yet, the Jewish faith will understand this title as a proper name.
04:00And the change of names that God applies to Abraham is also significant in the Bible,
04:08Sarah, Jacob, and in the New Testament we have Peter and Paul,
04:13which indicates that these people are placed under care,
04:18the authority and power of God.
04:21The devil says his name is legion, which means that there are many of them.
04:26For some surprising reason, he asks Jesus not to throw him into the abyss.
04:31but at least allow him to enter the pigs,
04:35since according to the law pigs were considered unclean animals,
04:39that could not be eaten and that contaminated man.
04:43And Jesus allowed it, and the pigs themselves were defeated by throwing themselves into the sea.
04:51The double miracle of women's healing
04:55The next two miracles form an inseparable narrative unit.
05:01Both stories, originally independent, are placed one inside the other so that they illuminate each other.
05:10There are several narrative details that reveal this interconnection.
05:17Both patients are women.
05:20They have completed a 12-year period.
05:24Both, due to their condition, are impure.
05:29In both cases, fear is present.
05:32Both accounts reveal the incomprehension of the disciples and those who are mourning.
05:39The story of Jairus' daughter serves as a framework for the healing of the woman with the flow of blood.
05:47Mark intensifies the action in both miracles.
05:51In one case, health is present, that of the sick woman,
05:55and in the other Jesus revives Jairus' daughter.
06:00In the case of the woman with the bleeding,
06:04Mark wants to avoid a magical concept when he emphasizes that the woman was healed without Jesus doing anything concrete.
06:14because she obtains health by touching the hem of the Lord's garment.
06:19That is why Jesus earnestly seeks the one who has caused the force that directs and guides his life,
06:28May the force that the later church calls the Holy Spirit heal that woman.
06:34Jesus acknowledges that it was not a magical act that caused the miracle.
06:40It has been the force that floods her life and the faith of that woman.
06:44She was hoping for salvation or health, and Jesus offers it to her as a reward for having believed.
06:53From the dinner at Jairus' daughter's house, we can highlight the fact that Jesus chose three of them.
07:00his disciples
07:01as witnesses of this special miracle.
07:05Revival is the greatest possible miracle.
07:09In both stories, the faith of secondary characters stands out, contrasting sharply with the lack of understanding of the disciples.
07:20Most of the illnesses presented in the gospels are closely related to situations of marginalization and oppression.
07:30which most of the population suffered.
07:33Jesus has healed these two women of their ailments, which appear to be directly related.
07:40with their status as women in society and the social group in which they lived.
07:46The girl fell ill and died at the age of 12, the age at which life began.
07:53socially as a woman.
07:55The adult woman had been there for 12 years.
07:59Ritually she was impure and socially she could not live out her role as a woman.
08:05It is Jesus who heals them both and gives them new life and new horizons.
08:12Jesus in Nazareth
08:15This entire section ends with this conclusion.
08:18Despite all the powerful actions Jesus performs among the people, his own,
08:26The people he's known since he was little haven't believed in him.
08:30Mark draws a parallel between the faith of the people who have received Jesus
08:35with an awareness that God was working through them and the rejection of those who are certain of knowing
08:43who he is and meet his family.
08:55Brothers, Jesus had promised Peter and Andrew that he would make them fishers of men,
09:02For it is in the passage of the sending of the twelve where this prophecy and promise is fulfilled.
09:09The disciples will share with others the experience of what they have lived alongside Jesus,
09:16but it encourages them not to rely on their abilities or their experiences.
09:22God will watch over them, and the people who receive them will provide them with food.
09:29But that's not all.
09:31He has given them the same power to cast out demons,
09:35That is, to advance the kingdom of God, which is shown by acquiring for God
09:42to those who were once subject to the power of Satan.
09:48Furthermore, the mission of the disciples is important,
09:53For they will be the ones who begin the evangelization
09:57by practicing a rootless lifestyle similar to that of Jesus.
10:03In this way, Mark presents the disciples as being especially related to Jesus
10:10and as intermediaries between Him and the people,
10:15as will be evident in the two large meals.
10:21That same call that Jesus made to the twelve,
10:24Today, brothers, he does it to us.
10:27He is inviting us to be close to Him.
10:31That is the vocation of every Christian,
10:33to be by Jesus' side to get to know him
10:37and experience its power in our lives.
10:40And from that experience, which changes everything,
10:44I will take the message of salvation to all men.
10:48The connection point is noticeable
10:51among what Jesus began preaching in Mark 1:15
10:56and what the disciples are doing,
10:59those who, upon departing, preached conversion to the people,
11:03They cast out many demons and healed many sick people.
11:08And interestingly, Mark adds that they did so by anointing the sick with oil,
11:14which may be an anticipation of the sacrament of the anointing of the sick,
11:20who heals and comforts the afflicted with the power of the Comforting Spirit.