Il corpo a corpo che salva MC 7, 31-37

In quel tempo, Gesù, uscito dalla regione di Tiro, passando per Sidòne, venne verso il mare di Galilea in pieno territorio della Decàpoli.

Gli portarono un sordomuto e lo pregarono di imporgli la mano.

Lo prese in disparte, lontano dalla folla, gli pose le dita negli orecchi e con la saliva gli toccò la lingua; guardando quindi verso il cielo, emise un sospiro e gli disse: «Effatà», cioè: «Apriti!». E subito gli si aprirono gli orecchi, si sciolse il nodo della sua lingua e parlava correttamente.

E comandò loro di non dirlo a nessuno. Ma più egli lo proibiva, più essi lo proclamavano e, pieni di stupore, dicevano: «Ha fatto bene ogni cosa: fa udire i sordi e fa parlare i muti!».

I miracoli della fede

 Il corpo a corpo che salva

L’itinerario percorso da Gesù è geograficamente insensato e tuttavia significativo. L’evento narrato avviene in pieno territorio pagano: la salvezza, ossia il pieno raggiungimento dell’integrità umana, non è prerogativa esclusiva di un gruppo ristretto che possa accampare un qualche presunto merito, ma è alla portata di tutti. Vediamo in che senso:

Gesù compie una guarigione che ha evidentemente a che fare con la prossimità fisica più stretta e intima. Un uomo impedito nella relazione non è in grado di ascoltare né di comunicare, è invitato ad allontanarsi dalla folla, luogo delle relazioni superficiali e non impegnative, per entrare in un corpo a corpo al limite dell’imbarazzo.

L’amore non è mai igienico, diceva un mio professore di liturgia. Soltanto una relazione intima, che comprende la fragilità dei nostri impulsi e bisogni corporei, l’irrazionalità delle nostre emozioni e la vulnerabilità da parte dell’altro è capace di guarire davvero i nostri rapporti e trasformarli in eventi salvifici.

La fatica della relazione rischia, nella nostra cultura, di essere aumentata dalla tecnologia che, tra gli innegabili vantaggi che ha portato, tende a rendere meno corporei i rapporti. Spesso i social vengono usati come vetrine di una inautentica corporeità dalla quale si tenta di bandire o celare l’imperfezione.

Il cosiddetto benessere ci ha spinto meno a collaborare e ad aver bisogno gli uni degli altri e capita a molti di sentirsi soli e incapaci di relazioni significative. La guarigione promossa da Gesù chiede innanzitutto una presa di distanza e poi la fatica e l’ascolto di ciò che si è e si sente e il coraggio di essere anche la propria fragilità di fronte all’altro.

 L’espressione “ha fatto bene ogni cosa” richiama il “e vide che era cosa buona” del capitolo primo del libro della Genesi: è una nuova creazione quella che può ripetersi continuamente nelle nostre storie ferite e sfigurate dall’incapacità di accoglienza e di vicinanza autentiche.

Forse l’era messianica non è segnata da altro che questo: relazioni guarite nella capacità di ascolto e di intimità, anche se questo costa fatica ed imbarazzo. Molto concreto, molto fragile. Forse è per questo che Gesù teme il fraintendimento: troppo spesso gli uomini preferiscono un Dio a propria immagine e somiglianza su cui proiettare deliri di onnipotenza e rifiuto del limite a cui il corpo costantemente richiama.

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