The motives behind our actions, even the largest ones, sometimes turn out to be secondary and insignificant things. Passing considerations distort our vision, and we are guided by what we should never have been guided by. This is exactly what Christ's words today are about: "it is better for you to enter life maimed than with two hands to go to hell, to the unquenchable fire." The point is that we violate the commandments for the sake of passing gains and pleasures. The Lord calls us to see ourselves and our whole life as a single whole.

At the end of the chapter, Mark the Evangelist gives His words about salt, without which, according to the Old Testament, no sacrifice can be offered. In the ritual context, salt serves as a symbol of faithfulness and faith, and the New Testament mentions of it with reference to the disciples give reason to think that the Lord Himself used this symbol in the same way. Therefore, as an alternative to the petty impulses that lead us into sin, the Lord gives us precisely faith and peace among ourselves.

We are used to the fact that deceit and malice act in our world through anyone at all, including through ourselves. But the Lord does not call His disciples to this. He wants them, that is, us, to be like salt, preserving the surrounding world from decay. Having peace within ourselves, bearing His presence within ourselves, we should sow this peace around us, as a candle pours a small but real light over the surrounding objects.

But if those who are called to be salt themselves bring hatred and temptation into the world? Who will be light for us if we do not shine? With what can salt be salted if all its taste has vanished? We are used to the fact that we are not saints. Where, then, is holiness to come from?

Today's reading is devoted to two themes: the theme of divorce and the theme of children taking part in Jesus' conversations. In the first case it is interesting to note how Jesus interprets the norms of Old Testament law. He evidently separates in them what has been revealed by God as a commandment to be followed from what God permits a person, condescending to human weakness. Divorce is indeed permissible from the point of view of Old Testament law: it would have been impossible and meaningless to demand from sinful humanity the fullness of family and married life that was given to people before the fall and was later lost.

Then it becomes clear that marriage and family life are God's gift, and that fidelity in married life is a commandment given for all times. The possibility of divorce, however, is not God's gift at all, and certainly not a commandment; it is only a concession to human weakness, a forced concession that cannot exist in the Kingdom of God, where the fullness of life no longer requires any concessions. Jesus sets the bar as high as possible, but His demands cannot be any lower, because He offers them with the understanding that they are made of those who live not according to the laws of this world, but according to the laws of the Kingdom of God, where these demands turn out not to be excessive at all, but entirely ordinary.

The same applies to the presence of children: in a world that lives by the laws familiar to us, any appearance of children can only interrupt a serious conversation and get in the way. But in the Kingdom of God, where the depth of a person's participation in communion apparently depends less on age, the presence of even a small child at an "adult" conversation may not only fail to interfere, but may even enliven the conversation. That is how different the laws of the world we know and are used to are from those by which the Kingdom of God lives.