Eroticism 3: Jesus and the beauty are not inseparable:

Hamburg harbor, Sedov, 16. 7. 1989
Hamburg harbor, Sedov, 16. 7. 1989

When Jesus is captured, beauty also flees in the form of the naked young man, 14:52.

After beauty has left him, his goodness is also questioned: he is condemned.

Later, Jesus’ honor is restored, he is morally rehabilitated.

Consequently, beauty also returns, symbolized by the young man in the tomb, now dressed demurely again, who announces Jesus’ resurrection to the women, 16:5.


Eroticism 2: How to describe the beauty of Jesus,

Hamburg harbor, tall ship, 16. 7. 1989
Hamburg harbor, tall ship, 16. 7. 1989

is left to the aesthetic sensibility of each epoch and of each individual.

Jesus restores the physical beauty and erotic attractiveness of the sick, especially clearly in the narrative of the raising of Jairus’ daughter, 5:41-42. He does not comfort the sick by referring to their inner values!

Beauty is not a value in itself. The beautiful rich young man, 10:17-27, is rejected because he does not fulfill the moral demands of the community, the conditions of following Jesus.


6 Eroticism: Eroticism is not neglected in the Gospel of Mark,

Hamburg harbor, tall ship, 23. 7. 1989
Hamburg harbor, tall ship, 23. 7. 1989

even if it can only be hinted at discreetly.

Mark introduces himself and us to Jesus as a beautiful man. For the Greeks, beauty and moral goodness belong together. Kalos k’ agathos = beautiful and good was a standing expression.

The Son of God Jesus as a hunchback or with ugly features, as an unwashed philosopher or as a farmer stinking of cow dung, that would be a contradiction in terms.