Twentieth Sunday in Ordinary Time
Lectionary: 118
Lectionary: 118
Thus says the LORD:
Observe what is right, do what is just;
for my salvation is about to come,
my justice, about to be revealed.
The foreigners who join themselves to the LORD,
ministering to him,
loving the name of the LORD,
and becoming his servants—
all who keep the sabbath free from profanation
and hold to my covenant,
them I will bring to my holy mountain
and make joyful in my house of prayer;
their burnt offerings and sacrifices
will be acceptable on my altar,
for my house shall be called
a house of prayer for all peoples.
Observe what is right, do what is just;
for my salvation is about to come,
my justice, about to be revealed.
The foreigners who join themselves to the LORD,
ministering to him,
loving the name of the LORD,
and becoming his servants—
all who keep the sabbath free from profanation
and hold to my covenant,
them I will bring to my holy mountain
and make joyful in my house of prayer;
their burnt offerings and sacrifices
will be acceptable on my altar,
for my house shall be called
a house of prayer for all peoples.
Responsorial
PsalmPS 67:2-3, 5, 6, 8
R. (4) O God,
let all the nations praise you!
May God have pity on us and bless us;
may he let his face shine upon us.
So may your way be known upon earth;
among all nations, your salvation.
R. O God, let all the nations praise you!
May the nations be glad and exult
because you rule the peoples in equity;
the nations on the earth you guide.
R. O God, let all the nations praise you!
May the peoples praise you, O God;
may all the peoples praise you!
May God bless us,
and may all the ends of the earth fear him!
R. O God, let all the nations praise you!
May God have pity on us and bless us;
may he let his face shine upon us.
So may your way be known upon earth;
among all nations, your salvation.
R. O God, let all the nations praise you!
May the nations be glad and exult
because you rule the peoples in equity;
the nations on the earth you guide.
R. O God, let all the nations praise you!
May the peoples praise you, O God;
may all the peoples praise you!
May God bless us,
and may all the ends of the earth fear him!
R. O God, let all the nations praise you!
Reading 2ROM 11:13-15, 29-32
Brothers and sisters:
I am speaking to you Gentiles.
Inasmuch as I am the apostle to the Gentiles,
I glory in my ministry in order to make my race jealous
and thus save some of them.
For if their rejection is the reconciliation of the world,
what will their acceptance be but life from the dead?
For the gifts and the call of God are irrevocable.
Just as you once disobeyed God
but have now received mercy because of their disobedience,
so they have now disobeyed in order that,
by virtue of the mercy shown to you,
they too may now receive mercy.
For God delivered all to disobedience,
that he might have mercy upon all.
I am speaking to you Gentiles.
Inasmuch as I am the apostle to the Gentiles,
I glory in my ministry in order to make my race jealous
and thus save some of them.
For if their rejection is the reconciliation of the world,
what will their acceptance be but life from the dead?
For the gifts and the call of God are irrevocable.
Just as you once disobeyed God
but have now received mercy because of their disobedience,
so they have now disobeyed in order that,
by virtue of the mercy shown to you,
they too may now receive mercy.
For God delivered all to disobedience,
that he might have mercy upon all.
AlleluiaCF. MT 4:23
R. Alleluia,
alleluia.
Jesus proclaimed the Gospel of the kingdom
and cured every disease among the people.
R. Alleluia, alleluia.
Jesus proclaimed the Gospel of the kingdom
and cured every disease among the people.
R. Alleluia, alleluia.
GospelMT 15:21-28
At that time, Jesus withdrew to the region of Tyre and Sidon.
And behold, a Canaanite woman of that district came and called out,
"Have pity on me, Lord, Son of David!
My daughter is tormented by a demon."
But Jesus did not say a word in answer to her.
Jesus' disciples came and asked him,
"Send her away, for she keeps calling out after us."
He said in reply,
"I was sent only to the lost sheep of the house of Israel."
But the woman came and did Jesus homage, saying, "Lord, help me."
He said in reply,
"It is not right to take the food of the children
and throw it to the dogs."
She said, "Please, Lord, for even the dogs eat the scraps
that fall from the table of their masters."
Then Jesus said to her in reply,
"O woman, great is your faith!
Let it be done for you as you wish."
And the woman's daughter was healed from that hour.
And behold, a Canaanite woman of that district came and called out,
"Have pity on me, Lord, Son of David!
My daughter is tormented by a demon."
But Jesus did not say a word in answer to her.
Jesus' disciples came and asked him,
"Send her away, for she keeps calling out after us."
He said in reply,
"I was sent only to the lost sheep of the house of Israel."
But the woman came and did Jesus homage, saying, "Lord, help me."
He said in reply,
"It is not right to take the food of the children
and throw it to the dogs."
She said, "Please, Lord, for even the dogs eat the scraps
that fall from the table of their masters."
Then Jesus said to her in reply,
"O woman, great is your faith!
Let it be done for you as you wish."
And the woman's daughter was healed from that hour.
20th Sunday in Ordinary Time – Cycle A
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Isaiah 56:1, 6-7
The name Isaiah means “Yahweh is salvation.” His book is the first of the books of the major prophets, majority being determined by the length of their writings. Although at the time of Christ the entire book was believed to have been written by Isaiah himself, more modern scholarship now sees three authors for this book.
The prophecies contained in the first part (chapters 1 through 39) of the book refer to the period in which Isaiah himself lived.
In the second part of the book (chapters 40 through 55), the scene changes. Isaiah now sees Babylon, almost two centuries later, at a point when the exiled Jews are in need of consolation.
The third part (chapters 56 through 66) looks at the return of the Jews just at the point when they are taking steps to reform their lifestyle in keeping with the covenant even though they are very exposed to foreign and idolatrous influences. By this time the Jews apparently have an altar although they have not yet begun to rebuild the Temple or the city walls.
Our reading for today comes from the beginning of this third part. The faithful are reminded of their covenant relationship with God.
56:1 Thus says the LORD: Observe what is right, do what is just; for my salvation is about to come, my justice, about to be revealed. 6 And the foreigners who join themselves to the LORD, ministering to him, Loving the name of the LORD, and becoming his servants –
Foreigners living within Palestine were granted limited rights and protections. Here, full privileges are extended even to those living outside the boundaries of the promised land. The omitted verses address the fact that even eunuchs will be welcomed. Eunuchs were refused admission into the assembly of the Lord (Leviticus 22:24; Deuteronomy 23:1) because it seemed improper for a person, deprived of the power of transmitting life, to associate with the God of life.
All who keep the sabbath free from profanation and hold to my covenant, 7 Them I will bring to my holy mountain and make joyful in my house of prayer; Their holocausts and sacrifices will be acceptable on my altar, For my house shall be called a house of prayer for all peoples.
In Matthew 21:13 Jesus refers to the Temple as a “house of prayer.”
2nd Reading - Romans 11:13-15, 29-32
Last week we heard the opening verses of Chapter nine where Saint Paul laments for Israel which has failed to recognize the messiah. The remainder of chapter nine and all of chapter ten continue with this lament with numerous references to the Old Testament. He points out that Israel’s plight is not contrary to God’s direction of history, but that their failure is derived from Israel’s own refusal, and that this failure is partial and temporary.
13 Now I am speaking to you Gentiles.
The Gentiles are not to be presumptuous or haughty because they have accepted Christ, they have no right to look down on Israel.
Inasmuch then as I am the apostle to the Gentiles,
This is Saint Paul’s title for himself. He is apostle to the Gentiles so that the Gentiles can serve as the example in convincing the Jews. Although he is a Christian, Saint Paul still looks on himself as a member of the Jewish race.
I glory in my ministry 14 in order to make my race jealous and thus save some of them.
“Paul evangelized the Gentiles of necessity, addressing himself to them and showing that the prophets had predicted this many centuries before. His aim was to make the Jews jealous and thus encourage some of them to come to salvation also.” [Theodoret of Cyr (ca. A.D. 450), Interpretation of the Fourteen Epistles of Paul Romans 11:14]
15 For if their rejection
The rejection of the gospel
is the reconciliation of the world,
Israel’s rejection of the gospel has led to the reconciliation of the Gentiles to God and even the whole universe which was cursed along with Adam.
what will their acceptance be but life from the dead?
Jewish acceptance of the gospel will mean for them passage from the status of death to life.
Once they are baptized they die with Christ and rise again in His new life.
29 For the gifts and the call of God are irrevocable. 30 Just as you once disobeyed God but have now received mercy because of their disobedience,
Gentile disobedience was disbelief in God. The attitude of Jews toward Christ represents the same sort of disobedience.
31 so they have now disobeyed in order that, by virtue of the mercy shown to you, they too may (now) receive mercy.
Just as Jewish disobedience has been a factor in the display of divine mercy toward Gentiles, so the mercy shown to them will be used toward the Jews.
32 For God delivered all to disobedience, that he might have mercy upon all.
All, Jews and Gentiles, have as groups been unfaithful to God, who makes use of such infidelity to manifest to all of them His bounty and mercy – to reveal just what kind of God He really is.
“It is usually thought that those who have sinned badly by not accepting the promise of God cannot receive mercy if they do not demonstrate their sorrow, because those who have sinned badly cannot be forgiven without tears and wailing. But Paul shows that these things are not required at the start, because God’s gift freely pardons sins in baptism.” [The Ambrosiaster (ca. A.D. 366-384), Commentaries on Thirteen Pauline Epistles Romans 11,28]
Gospel - Matthew 15:21-28
Last week we heard of Jesus’ walking on water after the feeding of the five thousand. This week we hear of his encounter with the Canaanite woman prior to his feeding of the four thousand.
21 Then Jesus went from that place and withdrew to the region of Tyre and Sidon.
These cities are in Phoenicia.
22 And behold, a Canaanite woman of that district came and called out,
The Canaanites were supposed to have been driven out when the Jews invaded and occupied the promised land. She is not just a Gentile, but one who has always been an enemy of the Jews. Not only this, she has spoken to a man in public – she has broken two taboos.
“Have pity on me, Lord, Son of David!
An interesting title coming from a Canaanite; she shouldn’t be interested in perpetuating the Davidic dynasty and David was not known as a healer.
My daughter is tormented by a demon.” 23 But he did not say a word in answer to her. His disciples came and asked him, “Send her away, for she keeps calling out after us.”
24 He said in reply, “I was sent only to the lost sheep of the house of Israel.”
Jesus’ mission to this point has been to Israel; He does not wish to exceed His divine mission.
25 But the woman came and did him homage, saying, “Lord, help me.” 26 He said in reply, “It is not right to take the food of the children and throw it to the dogs.”
A very harsh statement. He is quick to point out that He is here for Israel only at this point.
27 She said, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.”
The woman is quick to pick up on the imagery of Jesus’ reply and turn it to her advantage, yet she does it without arrogance. Her bold humility gets the best of Him.
28 Then Jesus said to her in reply, “O woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed from that hour.
In all of the Gospel of Matthew, only she is said to have “great” faith. Jesus is generous in His praise and in His healing power.
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Isaiah 56:1, 6-7
The name Isaiah means “Yahweh is salvation.” His book is the first of the books of the major prophets, majority being determined by the length of their writings. Although at the time of Christ the entire book was believed to have been written by Isaiah himself, more modern scholarship now sees three authors for this book.
The prophecies contained in the first part (chapters 1 through 39) of the book refer to the period in which Isaiah himself lived.
In the second part of the book (chapters 40 through 55), the scene changes. Isaiah now sees Babylon, almost two centuries later, at a point when the exiled Jews are in need of consolation.
The third part (chapters 56 through 66) looks at the return of the Jews just at the point when they are taking steps to reform their lifestyle in keeping with the covenant even though they are very exposed to foreign and idolatrous influences. By this time the Jews apparently have an altar although they have not yet begun to rebuild the Temple or the city walls.
Our reading for today comes from the beginning of this third part. The faithful are reminded of their covenant relationship with God.
56:1 Thus says the LORD: Observe what is right, do what is just; for my salvation is about to come, my justice, about to be revealed. 6 And the foreigners who join themselves to the LORD, ministering to him, Loving the name of the LORD, and becoming his servants –
Foreigners living within Palestine were granted limited rights and protections. Here, full privileges are extended even to those living outside the boundaries of the promised land. The omitted verses address the fact that even eunuchs will be welcomed. Eunuchs were refused admission into the assembly of the Lord (Leviticus 22:24; Deuteronomy 23:1) because it seemed improper for a person, deprived of the power of transmitting life, to associate with the God of life.
All who keep the sabbath free from profanation and hold to my covenant, 7 Them I will bring to my holy mountain and make joyful in my house of prayer; Their holocausts and sacrifices will be acceptable on my altar, For my house shall be called a house of prayer for all peoples.
In Matthew 21:13 Jesus refers to the Temple as a “house of prayer.”
2nd Reading - Romans 11:13-15, 29-32
Last week we heard the opening verses of Chapter nine where Saint Paul laments for Israel which has failed to recognize the messiah. The remainder of chapter nine and all of chapter ten continue with this lament with numerous references to the Old Testament. He points out that Israel’s plight is not contrary to God’s direction of history, but that their failure is derived from Israel’s own refusal, and that this failure is partial and temporary.
13 Now I am speaking to you Gentiles.
The Gentiles are not to be presumptuous or haughty because they have accepted Christ, they have no right to look down on Israel.
Inasmuch then as I am the apostle to the Gentiles,
This is Saint Paul’s title for himself. He is apostle to the Gentiles so that the Gentiles can serve as the example in convincing the Jews. Although he is a Christian, Saint Paul still looks on himself as a member of the Jewish race.
I glory in my ministry 14 in order to make my race jealous and thus save some of them.
“Paul evangelized the Gentiles of necessity, addressing himself to them and showing that the prophets had predicted this many centuries before. His aim was to make the Jews jealous and thus encourage some of them to come to salvation also.” [Theodoret of Cyr (ca. A.D. 450), Interpretation of the Fourteen Epistles of Paul Romans 11:14]
15 For if their rejection
The rejection of the gospel
is the reconciliation of the world,
Israel’s rejection of the gospel has led to the reconciliation of the Gentiles to God and even the whole universe which was cursed along with Adam.
what will their acceptance be but life from the dead?
Jewish acceptance of the gospel will mean for them passage from the status of death to life.
Once they are baptized they die with Christ and rise again in His new life.
29 For the gifts and the call of God are irrevocable. 30 Just as you once disobeyed God but have now received mercy because of their disobedience,
Gentile disobedience was disbelief in God. The attitude of Jews toward Christ represents the same sort of disobedience.
31 so they have now disobeyed in order that, by virtue of the mercy shown to you, they too may (now) receive mercy.
Just as Jewish disobedience has been a factor in the display of divine mercy toward Gentiles, so the mercy shown to them will be used toward the Jews.
32 For God delivered all to disobedience, that he might have mercy upon all.
All, Jews and Gentiles, have as groups been unfaithful to God, who makes use of such infidelity to manifest to all of them His bounty and mercy – to reveal just what kind of God He really is.
“It is usually thought that those who have sinned badly by not accepting the promise of God cannot receive mercy if they do not demonstrate their sorrow, because those who have sinned badly cannot be forgiven without tears and wailing. But Paul shows that these things are not required at the start, because God’s gift freely pardons sins in baptism.” [The Ambrosiaster (ca. A.D. 366-384), Commentaries on Thirteen Pauline Epistles Romans 11,28]
Gospel - Matthew 15:21-28
Last week we heard of Jesus’ walking on water after the feeding of the five thousand. This week we hear of his encounter with the Canaanite woman prior to his feeding of the four thousand.
21 Then Jesus went from that place and withdrew to the region of Tyre and Sidon.
These cities are in Phoenicia.
22 And behold, a Canaanite woman of that district came and called out,
The Canaanites were supposed to have been driven out when the Jews invaded and occupied the promised land. She is not just a Gentile, but one who has always been an enemy of the Jews. Not only this, she has spoken to a man in public – she has broken two taboos.
“Have pity on me, Lord, Son of David!
An interesting title coming from a Canaanite; she shouldn’t be interested in perpetuating the Davidic dynasty and David was not known as a healer.
My daughter is tormented by a demon.” 23 But he did not say a word in answer to her. His disciples came and asked him, “Send her away, for she keeps calling out after us.”
24 He said in reply, “I was sent only to the lost sheep of the house of Israel.”
Jesus’ mission to this point has been to Israel; He does not wish to exceed His divine mission.
25 But the woman came and did him homage, saying, “Lord, help me.” 26 He said in reply, “It is not right to take the food of the children and throw it to the dogs.”
A very harsh statement. He is quick to point out that He is here for Israel only at this point.
27 She said, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.”
The woman is quick to pick up on the imagery of Jesus’ reply and turn it to her advantage, yet she does it without arrogance. Her bold humility gets the best of Him.
28 Then Jesus said to her in reply, “O woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed from that hour.
In all of the Gospel of Matthew, only she is said to have “great” faith. Jesus is generous in His praise and in His healing power.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
Meditation: "Great is your faith! Be it done
for you as you desire"
Do you ever feel "put-off" or ignored by the
Lord?
This passage (Matthew 15:21) describes the only occasion in which Jesus ministered outside of Jewish territory. (Tyre and Sidon were fifty miles north of Israel and still exist today in modern Lebanon.) A Gentile woman, a foreigner who was not a member of the Jewish people, puts Jesus on the spot by pleading for his help. At first Jesus seemed to pay no attention to her, and this made his disciples feel embarrassed. Jesus does this to test the woman to awaken faith in her.
This passage (Matthew 15:21) describes the only occasion in which Jesus ministered outside of Jewish territory. (Tyre and Sidon were fifty miles north of Israel and still exist today in modern Lebanon.) A Gentile woman, a foreigner who was not a member of the Jewish people, puts Jesus on the spot by pleading for his help. At first Jesus seemed to pay no attention to her, and this made his disciples feel embarrassed. Jesus does this to test the woman to awaken faith in her.
Jesus first tests the woman's faith
What did Jesus mean by the expression "throwing bread to the dogs"? The Jews often spoke of the Gentiles with arrogance and insolence as "unclean dogs" since the Gentiles did not follow God's law and were excluded from God's covenant and favor with the people of Israel. For the Greeks the "dog" was a symbol of dishonor and was used to describe a shameless and audacious woman. There is another reference to "dogs" in Matthew's Gospel where Jesus says to his disciples, "Do not give to dogs what is holy" (Matthew 7:6). Jesus tests this woman's faith to see if she is earnest in receiving holy things from the hand of a holy God. Jesus, no doubt, spoke with a smile rather than with an insult because this woman immediately responds with wit and faith - "even the dogs eat the crumbs".
What did Jesus mean by the expression "throwing bread to the dogs"? The Jews often spoke of the Gentiles with arrogance and insolence as "unclean dogs" since the Gentiles did not follow God's law and were excluded from God's covenant and favor with the people of Israel. For the Greeks the "dog" was a symbol of dishonor and was used to describe a shameless and audacious woman. There is another reference to "dogs" in Matthew's Gospel where Jesus says to his disciples, "Do not give to dogs what is holy" (Matthew 7:6). Jesus tests this woman's faith to see if she is earnest in receiving holy things from the hand of a holy God. Jesus, no doubt, spoke with a smile rather than with an insult because this woman immediately responds with wit and faith - "even the dogs eat the crumbs".
Seek the Lord Jesus with expectant faith
Jesus praises a Gentile woman for her faith and for her love. She made the misery of her child her own and she was willing to suffer rebuff in order to obtain healing for her loved one. She also had indomitable persistence. Her faith grew in contact with the person of Jesus. She began with a request and she ended on her knees in worshipful prayer to the living God. No one who ever sought Jesus with earnest faith - whether Jew or Gentile - was refused his help. Do you seek the Lord Jesus with expectant faith?
Jesus praises a Gentile woman for her faith and for her love. She made the misery of her child her own and she was willing to suffer rebuff in order to obtain healing for her loved one. She also had indomitable persistence. Her faith grew in contact with the person of Jesus. She began with a request and she ended on her knees in worshipful prayer to the living God. No one who ever sought Jesus with earnest faith - whether Jew or Gentile - was refused his help. Do you seek the Lord Jesus with expectant faith?
"Lord Jesus, your love and mercy knows no bounds.
May I trust you always and pursue you with indomitable persistence as this
woman did. Increase my faith in your saving power and deliver me from all evil
and harm."
Daily Quote from the early church fathers: The Mother of the Gentiles, by
Epiphanius the Latin (late 5th century)
"After our Lord departed from the Jews, he came
into the regions of Tyre and Sidon. He left the Jews behind and came to the
Gentiles. Those whom he had left behind remained in ruin; those to whom he came
obtained salvation in their alienation. And a woman came out of that territory
and cried, saying to him, 'Have pity on me, O Lord, Son of David!' O great
mystery! The Lord came out from the Jews, and the woman came out from her
Gentile territory. He left the Jews behind, and the woman left behind idolatry
and an impious lifestyle. What they had lost, she found. The one whom they had
denied in the law, she professed through her faith. This woman is the mother of
the Gentiles, and she knew Christ through faith. Thus on behalf of her daughter
(the Gentile people) she entreated the Lord. The daughter had been led astray
by idolatry and sin and was severely possessed by a demon." (excerpt from INTERPRETATION OF THE
GOSPELS 58)
TWENTIETH
SUNDAY IN ORDINARY TIME
SUNDAY, AUGUST 20, MATTHEW 15:21-28
(Isaiah 56:1, 6-7; Psalm 67; Romans 11:13-15, 29-32)
SUNDAY, AUGUST 20, MATTHEW 15:21-28
(Isaiah 56:1, 6-7; Psalm 67; Romans 11:13-15, 29-32)
KEY VERSE: "My mission is only to the lost sheep of the house of Israel" (v 24).
TO KNOW: Although Matthew emphasized Jesus' mission as primarily to the "lost sheep of the house of Israel" (v 24), he intended to show that God's call had widened to include all people. In anticipation of the Church's mission to the gentiles, Matthew showed Jesus breaking with his custom of ministering only to his own people. In the pagan area of Phoenicia, Jesus met a woman whose faith contrasted with that of the Pharisees and Scribes who opposed him. Matthew called her a Canaanite to remind his readers that these people had occupied the Promised Land before the Hebrew people settled it. The woman addressed Jesus by the messianic titles "Lord" and "Son of God" as she pleaded with him to heal her tormented daughter. When the disciples tried to get rid of her, the woman persisted, saying she was willing to take the crumbs that fell from the master's table. Impressed by this woman's great faith, Jesus healed her daughter that very moment. The Second Vatican Council's Declaration on the Relationship of the Church to Non-Christians (Nostra Aetate, "In this Age of Ours") states: "The Church awaits that day, known to God alone, on which all people will address the Lord in a single voice and serve him with one accord" (# 4).
TO LOVE: Do I respect the beliefs of those outside my community of faith?
TO SERVE: Lord Jesus, help me to imitate your example of listening to other people's views.
Sunday 20 August
2017
Week IV Psalter. 20th Sunday in
Ordinary Time.
Isaiah
56:1, 6-7. Psalm 66(67):2-3, 5-6, 8. Romans 11:13-15, 29-32. Matthew 15:21-28.
O God, let
all the nations praise you! — Psalm 66(67):2-3, 5-6, 8.
‘Woman,
great is your faith!’
Jesus’ encounter with the
Canaanite woman is one of the great dialogues in the gospels. While Jesus’
response to her request appears harsh, it invites a wonderful riposte from the
woman that reveals the depth of her faith in Jesus’ ability to heal—even the
scraps from the children’s table are sufficient for healing. As a Gentile, her
faith-filled petition is even more significant in that it contrasts the lack of
faith Jesus encounters among the house of Israel.
The faith of Gentiles such as this
woman is a precursor to the spread of the Christian faith across the world
after Pentecost. There are no barriers to faith in Christ. Attempts to restrict
membership of the church to a few runs contrary to the operation of the Holy
Spirit. The only requirement for membership is faith.
ST. MARGARET OF ANTIOCH
Saint
Margaret, whose feast is celebrated on July 20, is a virgin and martyr. She
is also called "Marina". Margaret belonged to Pisidian
Antioch in Asia Minor, where her father was a pagan priest. Her mother
died soon after Margaret's birth, so she was nursed by a pious
woman who lived about five or six leagues from Antioch. Having embraced
Christianity and consecrated her virginity to God, she was disowned by her
father and adopted by her nurse.
One
day, while she was engaged in watching the flocks of her mistress, a lustful
Roman prefect named Olybrius caught sight of her, and attracted by her great
beauty sought to make her his concubine or wife. When neither cajolery nor
threats of punishment could succeed in moving her to yield to his desires, he
had her brought before him in public trial at Antioch. Threatened with death
unless she renounced the Christian faith, the holy virgin refused to adore the
gods of the empire. An attempt was made to burn her, but the flames, we are
told in her Acts, left her unharmed. She was then bound hand and foot and
thrown into a cauldron of boiling water, but at her prayer her bonds were
broken and she stood up uninjured. Finally the prefect ordered her to be
beheaded.
The
Greek Church honors her under the name Marine on July13, and the Latin, as
Margaret on July 20. Her Acts place her death in the persecution of Diocletian
(A.D. 303-5), but in fact even the century to which she belonged is uncertain.
St. Margaret is represented in art sometimes as a shepherdess, or as leading a
chained dragon, again carrying a little cross or a girdle in her hand, or
standing by a large vessel which recalls the cauldron into which she was
plunged. Relics said to belong to the saint are venerated in very many parts of
Europe; at Rome, Montefiascone, Brusels, Bruges, Paris, Froidmont, Troyes, and
various other places. Curiously enough this virgin has been widely venerated
for many centuries as a special patron of women who are pregnant.
LECTIO DIVINA: 20TH SUNDAY OF
ORDINARY TIME (A)
Lectio Divina:
Sunday, August 20, 2017
Welcoming the excluded
The Canaanite woman helps Jesus
discover the will of the Father
Matthew 15: 21-28
The Canaanite woman helps Jesus
discover the will of the Father
Matthew 15: 21-28
1. Opening prayer
Lord Jesus, send your Spirit to help us
to read the Scriptures with the same mind that you read them to the disciples
on the way to Emmaus. In the light of the Word, written in the Bible, you
helped them to discover the presence of God in the disturbing events of your
sentence and death. Thus, the cross that seemed to be the end of all hope
became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to guide the reading:
In today’s text, Jesus meets a foreign woman, something forbidden by the religion of that time. At first Jesus would not pay attention to her, but the woman insisted and got what she wanted. This text helps us to understand how Jesus went about knowing and putting into practice the will of God.
In today’s text, Jesus meets a foreign woman, something forbidden by the religion of that time. At first Jesus would not pay attention to her, but the woman insisted and got what she wanted. This text helps us to understand how Jesus went about knowing and putting into practice the will of God.
b) A division of the text to help with
the reading:
Mt 15: 21-22: The pained cry of
the woman
Mt 15: 23-24: The strange silence of Jesus and the reaction of the disciples
Mt 15: 25-26: The repeated request of the woman and Jesus’ renewed refusal
Mt 15: 27-28: The third try of the woman who obtains the healing of her daughter.
Mt 15: 23-24: The strange silence of Jesus and the reaction of the disciples
Mt 15: 25-26: The repeated request of the woman and Jesus’ renewed refusal
Mt 15: 27-28: The third try of the woman who obtains the healing of her daughter.
c) The text:
21-22: Jesus left that place and withdrew to the region of Tyre and Sidon. And suddenly out came a Canaanite woman from that district and started shouting, 'Lord, Son of David, take pity on me. My daughter is tormented by a devil.'
23-24: But he said not a word in answer to her. And his disciples went and pleaded with him, saying, 'Give her what she wants, because she keeps shouting after us.' He said in reply, 'I was sent only to the lost sheep of the House of Israel.'
25-26: But the woman had come up and was bowing low before him. 'Lord,' she said, 'help me.' He replied, 'It is not fair to take the children's food and throw it to little dogs.'
27-28: She retorted, 'Ah yes, Lord; but even little dogs eat the scraps that fall from their masters' table.' Then Jesus answered her, 'Woman, you have great faith. Let your desire be granted.' And from that moment her daughter was well again.
21-22: Jesus left that place and withdrew to the region of Tyre and Sidon. And suddenly out came a Canaanite woman from that district and started shouting, 'Lord, Son of David, take pity on me. My daughter is tormented by a devil.'
23-24: But he said not a word in answer to her. And his disciples went and pleaded with him, saying, 'Give her what she wants, because she keeps shouting after us.' He said in reply, 'I was sent only to the lost sheep of the House of Israel.'
25-26: But the woman had come up and was bowing low before him. 'Lord,' she said, 'help me.' He replied, 'It is not fair to take the children's food and throw it to little dogs.'
27-28: She retorted, 'Ah yes, Lord; but even little dogs eat the scraps that fall from their masters' table.' Then Jesus answered her, 'Woman, you have great faith. Let your desire be granted.' And from that moment her daughter was well again.
3. A moment of prayerful silence
so
that the Word of God may enter into us and enlighten our life.
4. Some questions
to
help us in our personal reflection.
a)
What caught my attention most and pleased me most in this episode?
b) Four characters appear in the text: the woman, the daughter, the disciples and Jesus. What does the text say about each one’s attitude? With which of the four do you identify yourself most? Why?
c) Jesus says that his mission does not permit him to listen to the woman’s request. But soon after he grants her request. How do you explain this sudden change in Jesus’ attitude?
d) How did the woman’s reply concerning the dogs and the scraps influence Jesus?
e) Why do those words reveal the woman’s great faith?
f) How can Jesus’ words help our community to grow in faith?
b) Four characters appear in the text: the woman, the daughter, the disciples and Jesus. What does the text say about each one’s attitude? With which of the four do you identify yourself most? Why?
c) Jesus says that his mission does not permit him to listen to the woman’s request. But soon after he grants her request. How do you explain this sudden change in Jesus’ attitude?
d) How did the woman’s reply concerning the dogs and the scraps influence Jesus?
e) Why do those words reveal the woman’s great faith?
f) How can Jesus’ words help our community to grow in faith?
5. A key to the reading
for
those who wish to go deeper into the text.
a) The context within which Matthew preserves the words of
Jesus:
*
Matthew’s Gospel, written about 85 AD, is addressed to a community of pious and
observant Jews, converted to faith in Jesus. After Jesus’ example, they
continued to live according to the traditions of the Jewish people, observing
the Law of Moses in its fullness. But now in the 80s they find themselves in an
ambivalent situation. After the destruction of Jerusalem (70 AD), the
Pharisees, their racial brothers, had started to reorganise Judaism, and, in
the name of fidelity to that same Law of Moses, sought to block the ever
increasing spread Christianity. They came to the point of expelling them from
the synagogues. This unforeseen hostility brought the community of Christian
Jews into deep crisis. Both the Pharisees and the Christians claimed to be
faithful to the law of God. Who was right? On whose side was God? To whom did
the inheritance of the Jewish people belong, to the synagogue or to
the ecclesia?
* It is precisely to encourage and support this group of Jewish-Christians that Matthew writes his Gospel. He writes to confirm them in the faith by showing that Jesus is indeed the Messiah, the culmination of the whole history of the Old Testament. He writes to strengthen them in the midst of hostility, helping them to overcome the trauma of the break with the brothers. He writes to call them to a new practice of life, showing them the way to a new form of justice, better than that of the Pharisees.
* In this context, the episode of the Canaanite woman served to show the community how this same Jesus took concrete steps to go beyond the limitations of a religion turned in on itself and how he went about discerning the will of God beyond the traditional scheme.
* It is precisely to encourage and support this group of Jewish-Christians that Matthew writes his Gospel. He writes to confirm them in the faith by showing that Jesus is indeed the Messiah, the culmination of the whole history of the Old Testament. He writes to strengthen them in the midst of hostility, helping them to overcome the trauma of the break with the brothers. He writes to call them to a new practice of life, showing them the way to a new form of justice, better than that of the Pharisees.
* In this context, the episode of the Canaanite woman served to show the community how this same Jesus took concrete steps to go beyond the limitations of a religion turned in on itself and how he went about discerning the will of God beyond the traditional scheme.
b) A commentary on the words of Jesus as preserved in Matthew:
Matthew
15: 21: Jesus moves away
from the Jewish territory.
In the discussion concerning what is pure and what is not, Jesus had taught that which was contrary to the tradition of the ancients, declaring all foods to be clean, and helped the people and the disciples free themselves of the chains of the laws on purity (Mt 15: 1-20). Now, in this episode of the Canaanite woman, he moves away from Galilee, goes beyond the frontiers of the national territory and welcomes a foreign woman who did not belong to the people and with whom it was forbidden to talk. The Gospel of Mark informs us that Jesus did not want to be known. He wanted to remain anonymous. But it is evident that his fame had already preceded him (Mk 7: 24). The people knew him and a woman begins to present him with a request.
Matthew 15: 22: The anguished cry of the woman.
The woman was from another race and religion. She begins to beg for the healing of her daughter who was possessed by an unclean spirit. The pagans had no problem having recourse to Jesus. The Jews, however, had problems co-existing with the pagans! The Law forbade them to make contact with a person of another religion or race.
Matthew 15: 23-24: The strange silence of Jesus and the reaction of the disciples.
The woman shouts, but Jesus does not respond. A strange attitude! Because, if there is one sure thing throughout the Bible, from beginning to end, it is that God always listens to the cry of the oppressed. But here Jesus does not listen. He does not want to listen. Why? Even the disciples are surprised by Jesus’ attitude and ask him to say something to the woman. They want to get rid of that shouting: "Give her what she wants, they said, because she is shouting after us". Jesus explains his silence, "I was sent only to the lost sheep of the House of Israel". His silence is connected with an awareness of his mission and his fidelity to the law of God. The passive form shows that the subject of the verb’s action is the Father. It is as though he had said, "The Father does not want me to listen to this woman, because He has sent me only to the lost sheep of Israel!" For the same reason, at the time of Matthew’s writing of the Gospel, the Pharisees were saying, "We cannot make contact with pagans!"
Matthew 15: 25-26: The woman repeats her request and Jesus again refuses her.
The woman is not worried by the refusal of Jesus. The love of a mother for her sick daughter does not take notice of religious rules or the reaction of other people, but seeks healing wherever her intuition leads her to a solution, namely, in Jesus! She draws closer, she throws herself at Jesus’ feet and goes on begging, "Lord, help me". Faithful to the rules of his religion, Jesus answers with a parable and says that it is not right to take the bread of one’s children and give it to dogs. The parallel is taken from everyday life. Even today, we find many children and dogs in the houses of the poor. Jesus says that no mother will take bread from the mouths of her children and give it to dogs. Concretely, the children are the Jewish people and the dogs are the pagans. End of story! Obedient to the Father and faithful to his mission, Jesus goes on his way and takes no notice of the pleading of the woman!
Matthew 15: 27-28: At the third attempt, the woman obtains the healing of her daughter.
The woman will not yield. She agrees with Jesus, but she amplifies the parallel and applies it to her case, "Ah, yes, sir; but even house-dogs can eat the scraps that fall from their master’s table". She simply draws the conclusion from that image, showing that in the houses of the poor (and so also in the house of Jesus) the dogs eat the scraps that fall from the table of the children. Most probably, Jesus himself as a young boy would have given bits of bread to dogs that roamed under the table where he ate with his parents. And in "Jesus’ house", that is, in the Christian community of Matthew’s time, at the end of the first century, there were "twelve baskets full" left over (Mt 14:20) for the "dogs", that is, for the pagans!
Jesus’ reaction is immediate, "Woman, you have great faith!" The woman got what she asked for. From that moment her daughter was healed. The reason Jesus responded was that he understood that the Father wanted him to grant the woman’s request. The meeting with the Canaanite woman freed him from the racial prison and opened him to the whole of humanity. This means that Jesus discovered the will of the Father by listening to the reactions of people. This pagan woman’s attitude opened new horizons for Jesus and helped him take an important step in the fulfilment of the Father’s plan. The gift of life and salvation is for all who seek life and who try to free themselves from the chains that bind vital energy. This episode helps us to perceive a little of the mystery that surrounded the person of Jesus, the manner in which he was in communion with the Father and how he discovered the will of the Father in the events of life.
In the discussion concerning what is pure and what is not, Jesus had taught that which was contrary to the tradition of the ancients, declaring all foods to be clean, and helped the people and the disciples free themselves of the chains of the laws on purity (Mt 15: 1-20). Now, in this episode of the Canaanite woman, he moves away from Galilee, goes beyond the frontiers of the national territory and welcomes a foreign woman who did not belong to the people and with whom it was forbidden to talk. The Gospel of Mark informs us that Jesus did not want to be known. He wanted to remain anonymous. But it is evident that his fame had already preceded him (Mk 7: 24). The people knew him and a woman begins to present him with a request.
Matthew 15: 22: The anguished cry of the woman.
The woman was from another race and religion. She begins to beg for the healing of her daughter who was possessed by an unclean spirit. The pagans had no problem having recourse to Jesus. The Jews, however, had problems co-existing with the pagans! The Law forbade them to make contact with a person of another religion or race.
Matthew 15: 23-24: The strange silence of Jesus and the reaction of the disciples.
The woman shouts, but Jesus does not respond. A strange attitude! Because, if there is one sure thing throughout the Bible, from beginning to end, it is that God always listens to the cry of the oppressed. But here Jesus does not listen. He does not want to listen. Why? Even the disciples are surprised by Jesus’ attitude and ask him to say something to the woman. They want to get rid of that shouting: "Give her what she wants, they said, because she is shouting after us". Jesus explains his silence, "I was sent only to the lost sheep of the House of Israel". His silence is connected with an awareness of his mission and his fidelity to the law of God. The passive form shows that the subject of the verb’s action is the Father. It is as though he had said, "The Father does not want me to listen to this woman, because He has sent me only to the lost sheep of Israel!" For the same reason, at the time of Matthew’s writing of the Gospel, the Pharisees were saying, "We cannot make contact with pagans!"
Matthew 15: 25-26: The woman repeats her request and Jesus again refuses her.
The woman is not worried by the refusal of Jesus. The love of a mother for her sick daughter does not take notice of religious rules or the reaction of other people, but seeks healing wherever her intuition leads her to a solution, namely, in Jesus! She draws closer, she throws herself at Jesus’ feet and goes on begging, "Lord, help me". Faithful to the rules of his religion, Jesus answers with a parable and says that it is not right to take the bread of one’s children and give it to dogs. The parallel is taken from everyday life. Even today, we find many children and dogs in the houses of the poor. Jesus says that no mother will take bread from the mouths of her children and give it to dogs. Concretely, the children are the Jewish people and the dogs are the pagans. End of story! Obedient to the Father and faithful to his mission, Jesus goes on his way and takes no notice of the pleading of the woman!
Matthew 15: 27-28: At the third attempt, the woman obtains the healing of her daughter.
The woman will not yield. She agrees with Jesus, but she amplifies the parallel and applies it to her case, "Ah, yes, sir; but even house-dogs can eat the scraps that fall from their master’s table". She simply draws the conclusion from that image, showing that in the houses of the poor (and so also in the house of Jesus) the dogs eat the scraps that fall from the table of the children. Most probably, Jesus himself as a young boy would have given bits of bread to dogs that roamed under the table where he ate with his parents. And in "Jesus’ house", that is, in the Christian community of Matthew’s time, at the end of the first century, there were "twelve baskets full" left over (Mt 14:20) for the "dogs", that is, for the pagans!
Jesus’ reaction is immediate, "Woman, you have great faith!" The woman got what she asked for. From that moment her daughter was healed. The reason Jesus responded was that he understood that the Father wanted him to grant the woman’s request. The meeting with the Canaanite woman freed him from the racial prison and opened him to the whole of humanity. This means that Jesus discovered the will of the Father by listening to the reactions of people. This pagan woman’s attitude opened new horizons for Jesus and helped him take an important step in the fulfilment of the Father’s plan. The gift of life and salvation is for all who seek life and who try to free themselves from the chains that bind vital energy. This episode helps us to perceive a little of the mystery that surrounded the person of Jesus, the manner in which he was in communion with the Father and how he discovered the will of the Father in the events of life.
6. Psalm 6
Let us unite ourselves to the shouts of all mothers
for their sons and daughters
for their sons and daughters
O
Lord, rebuke me not in thy anger,
nor chasten me in thy wrath.
Be gracious to me, O Lord, for I am languishing;
O Lord, heal me, for my bones are troubled.
My soul also is sorely troubled.
But thou, O Lord--how long?
Turn, O Lord, save my life;
deliver me for the sake of thy steadfast love.
For in death there is no remembrance of thee;
in Sheol who can give thee praise?
I am weary with my moaning;
every night I flood my bed with tears;
I drench my couch with my weeping.
My eye wastes away because of grief,
it grows weak because of all my foes.
from me, all you workers of evil;
for the Lord has heard the sound of my weeping.
The Lord has heard my supplication;
the Lord accepts my prayer.
All my enemies shall be ashamed and sorely troubled;
they shall turn back, and be put to shame in a moment.
nor chasten me in thy wrath.
Be gracious to me, O Lord, for I am languishing;
O Lord, heal me, for my bones are troubled.
My soul also is sorely troubled.
But thou, O Lord--how long?
Turn, O Lord, save my life;
deliver me for the sake of thy steadfast love.
For in death there is no remembrance of thee;
in Sheol who can give thee praise?
I am weary with my moaning;
every night I flood my bed with tears;
I drench my couch with my weeping.
My eye wastes away because of grief,
it grows weak because of all my foes.
from me, all you workers of evil;
for the Lord has heard the sound of my weeping.
The Lord has heard my supplication;
the Lord accepts my prayer.
All my enemies shall be ashamed and sorely troubled;
they shall turn back, and be put to shame in a moment.
7. Final Prayer
Lord
Jesus, we thank for the word that has enabled us to understand better the will
of the Father. May your Spirit enlighten our actions and grant us the strength
to practice that which your Word has revealed to us. May we, like Mary, your
mother, not only listen to but also practise the Word. You who live and reign
with the Father in the unity of the Holy Spirit forever and ever. Amen.
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