Mark’s gospel tells us that after Jesus called his first disciples—Simon, Andrew, James and John—they left their nets and followed him. They all went to Capernaum. On the Sabbath day Jesus was teaching in the synagogue and a demonized man was there. The man screamed, “What have you to do with us Jesus of Nazareth? Have you come to destroy us? We know you are the Holy One of God.” Jesus quieted the man, cast out the demon, and he set the man free (Mark:1-21-28).
This was Jesus’ first healing, and his first confrontation with the Darkness after his wilderness temptation. And it happened in a house of worship. The three L’s of exorcism are: location, location, location
Diverse interpreters of the Bible understand these unclean spirits differently. The quasi-charismatic evangelical hermeneutic that shaped my reading of the text, takes the spiritual world as a given. These are demons—beings of personal evil bent on destroying humanity. Post-Enlightenment bible scholars with a bent toward demythologizing the supernatural look at what the spirits means within the early church’s proclamation. So one group looks at demons as personal evil (could it be . . . Satan?) and the other group see demons as representations of cultural and institutional structures (e.g. the ‘spirit of the times’). The result is that one camp reads this account as Jesus’ confrontation with a very real spiritual being, the other camp understands this as Jesus’ encounter with systemic, structural evil.
Of course these two readings are not mutually exclusive. It is possible to observe, in the context of Mark, a man in the synagogue who was really demonized and that Jesus’ first miracle and confrontation with the demonic happened after his teaching challenged the teaching of the scribes. “They were astounded at his teaching, for he taught them as one having authority, and not as the scribes” (Mark 1:22).
Ched Meyers observes, [T]he meaning of the powerful act must be found by viewing it in terms of symbolic reproduction of social conflict” (Binding the Strong Man, Orbis 1988, 2008, 142). The demonic stronghold becomes apparent as Jesus opposes the pervading political, social and religious thought.
Although Jesus identity is hidden to the protagonists (e.g. the disciples) in the story, the demons know exactly who he is. Clearly understanding the political threat he poses to the status quo, they struggle to “name” (that is control) him (1:34; 3:11) (143).
In Lent, it is easy to talk about following Jesus and the cost of discipleship. It is even easier to conceive our Lenten journey as our own little private devotion to God. However, walking with Jesus the way of the cross necessarily will bring us into spiritual, political conflict with evil. Following Jesus means opposing structures and systems which hurt people. In Mark’s story, Jesus’ teaching is contrasted with the scribes for the authority of his teaching (1:22, 27). In Matthew 23, Jesus is explicit in condemning the teaching of the scribes and Pharisees for their hypocrisy, and the way they subvert true justice. And yet these were the social, political and cultural leaders of his day.
The way of the cross is not about private spiritual devotion. It confronts political realities. This was as true at the beginning of Jesus’ mission as it was at the end.
“What’s that got to do with us Jesus of Nazareth?”
The status quo tends to hurts people. If you want to see the reality of demons, question it. When you hear the phrase what’s that got to do with us (or what that’s got to do with me) you may be listening to a demon. Cain, the first murderer, uttered a similar sentiment, “Am I my brothers keeper?” That’s demonic. It is also demonic when a Christian apologist shames mass shooting victims for speaking out about assault rifles. Or when the victims of domestic or sexual violence are discounted because of due process. Or when you see an angry outburst when someone dares to say black lives matter, and challenges the practices of law enforcement and mass incarceration. Narrow is the gate to salvation but we have institutionalized the wide way of destruction.
Following Jesus will bring us more and more into confrontation with the powers because the way of Jesus is diametrically opposed to the kingdom of this word. To walk with Jesus will mean challenging unjust systems, structures and the status quo. If it doesn’t, you’re doing it wrong.