Dear brothers and sisters, with this catechesis, we conclude our journey through the public life of Jesus, marked by encounters, parables, and healings.

This time in which we live also needs healing. Our world is marked by a climate of violence and hatred that demeans human dignity. We live in a society that is becoming ill due to a kind of "bulimia" of social media connections: we are hyperconnected, bombarded by images, sometimes false or distorted. We are overwhelmed by countless messages that stir within us a storm of contradictory emotions.

In this scenario, it is possible that within us arises the desire to turn everything off. We may come to prefer not to feel anything anymore. Even our words risk being misunderstood, and we may be tempted to close ourselves in silence, into a lack of communication where, despite our closeness, we are no longer able to say to one another the most simple and profound things.

In this regard, today I would like to reflect on a passage from the Gospel of Mark that presents us with a man who cannot speak or hear (cf. Mk 7:31–37). Just as it can sometimes happen to us, perhaps this man chose not to speak anymore because he did not feel understood; he chose to shut off every voice because he had been disappointed and wounded by what he had heard. In fact, it is not he who goes to Jesus to be healed, but others bring him. One may think that the people who take him to the Master are concerned about his isolation. The Christian community, however, has also seen in these people an image of the Church, which accompanies each person to Jesus so that they may listen to His word. The episode takes place in pagan territory, so we are in a context where other voices tend to drown out God’s voice.

Jesus’ behaviour may initially seem strange, because He takes this person aside (v. 33a). In this way, He seems to emphasize his isolation, but on closer look, it helps us to understand what lies behind the silence and closure of this man, as if Jesus had perceived his need for intimacy and closeness.

Before anything else, Jesus offers him silent closeness, through gestures that speak of a profound encounter: He touches this man’s ears and tongue (cf. v. 33b). Jesus does not use many words; He says only what is necessary in that moment: “Be opened!” (v. 34). Mark uses the word in Aramaic—Eph’phatha as though to let us hear, almost “in person” its sound and breath. This simple and beautiful word contains the invitation that Jesus addresses to this man who had stopped listening and speaking. It is as if Jesus were saying to him: “Be opened to this world that frightens you! Be opened to the relationships that have disappointed you! Be opened to the life you have given up facing!”. Closing in on oneself, in fact, is never a solution.

After the encounter with Jesus, that person not only begins to speak again, but he does so “plainly” (v. 35). This adverb, inserted by the Evangelist, seems to suggest something deeper about the reasons for his silence. Perhaps this man had stopped speaking because he felt he was saying things the wrong way, perhaps he felt inadequate. All of us experience what it means to be misunderstood, to feel that we are not truly heard. All of us need to ask the Lord to heal our way of communicating, not only so that we may be more effective, but also so that we may avoid wounding others with our words.

To begin speaking correctly again is the start of a journey, it is not yet the destination. In fact, Jesus forbids that man from talking about what has happened to him (cf. v. 36). To truly know Jesus, one must complete a journey; one must remain with Him and also pass through His Passion. When we have seen Him humiliated and suffering, when we have experienced the saving power of His Cross, then we can say that we have truly come to know Him. There are no shortcuts to becoming disciples of Jesus.