Catechism Links[1]
CCC 543-544: Kingdom first to Israel, now for all who believe
CCC 674: Christ’s coming hope of Israel; their final acceptance of Messiah
CCC 2610: Power of invocation with sincere faith
CCC 831, 849: The catholicity of the Church
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| “Christ and the Canaanite Woman “ by Juan De Flandes, c. 1500 |
Commentary:
Reading 1: Isaiah 56:1, 6-7
Commentary on Is 56:1, 6-7
This passage is part of what scholars call the “Post-Exilic Torah,” or the law after the return. In this selection we see that foreigners (those living outside Palestine) are offered membership in the faith community. The other important element is that the temple is given the name: “a house of prayer.” This passage was quoted by Jesus as he drove the money changers from the temple (see Mark 11:17 and Matthew 21:13).
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Responsorial Psalm: Psalm 67:2-3,5-6, 8
R. (4) O God, let all the nations praise you!
Commentary on Ps 67:2-3,5-6, 8
Psalm 67 is a blessing and has elements of the ancient blessing of Aaron from Numbers 6:22ff. This blessing has more of a plaintive tone (a group lament), or petition asking for a bountiful harvest. It points to the universal salvation promised by God to all the peoples.
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Reading II Romans 11:13-15, 29-32
Commentary on Rom 11:13-15, 29-32
St. Paul’s concern for the Hebrew people who have rejected Christ becomes clear in this passage as he states clearly that one of the reasons he became “apostle to the Gentiles” was to make the Jews jealous. He does so in order that they would recant their rejection of the peace and eternal life offered by salvation in Christ, and accept the promise offered by the Messiah.
The concluding verse makes it clear that even though the Jewish people who rejected the Gospel of Christ are “enemies on your account” (v. 28), their election as the chosen people is irrevocable – the offer of salvation is not withdrawn.
CCC: Rom 11:13-26 755; Rom 11:25 591, 674; Rom 11:26 674; Rom 11:28 60; Rom 11:29 839; Rom 11:31 674; Rom 11:32 1870
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Gospel: Matthew 15:21-28
Commentary on Mt 15:21-28
There was a long history of tension between the Canaanites and the Hebrews that was at a high point when Jesus encountered the woman. She clearly knew what she was doing as she addressed him as “Lord, Son of David,” identifying him by that name as a Hebrew.
In this selection Jesus has withdrawn from Palestine to escape the persecution of the Pharisees and scribes and to spend time training his disciples. The region they come to is predominantly gentile and sets the scene for his encounter with a Canaanite woman (in St. Mark’s Gospel it is the Syrophoenician woman (Mark 7:24-30).
Jesus, while the words attributed to him are harsh, did not, as most of his own contemporaries would have, begin throwing stones at her to drive her away. His disciples were begging him to do that. Jesus recognized the great gulf between them, but opened his healing touch to the woman’s child when her faith in him was demonstrated.
The exchange between Jesus and the woman is intended to describe the universal nature of the messianic mission. Within the dialogue we see Jesus initially refuse to accede to the woman’s request (even though she recognized his authority “…the woman came and did him homage, saying, 'Lord, help me'”).
This same pattern of refusal and then acquiescence is found in St. John’s Gospel (John 2:4, John 4:48). The metaphor being exchanged in this banter refers to the “children” being the Hebrews, and the “dogs” a reference to the Gentiles (frequently referred to as such by Hebrews of the day). While this seems out of character for the Lord, our translation leaves out some conversational nuances that soften the dialogue. The word translated as “dogs” in this translation could be more accurately expressed as “pups.” It is also significant that the children and pups are eating at the same table, again expressing the universal nature of the mission of the Messiah.
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Reflection:
In spite of the way the exchange between Jesus and the Canaanite woman sounds, the message given is actually one of unity. We hear Jesus refuse the woman who has come to him. She has approached him at a very bad time. He had just traveled to Tyre, he needed a rest and some time away from the confrontations with the Pharisees in Palestine. Yet when he arrives, he is confronted by this woman, a gentile who throws herself at him.
Jesus is true man as well as true God. He became tired just as we do. Curing the sick and casting out demons took much effort on his part, so he declines. He has not been as successful with the “children of Israel” as he had hoped. The gospel he brought had not been well received in his native land, and now, here comes this gentile woman making claims on that message of salvation.
Jesus uses a slang expression but he softens it. In scripture, we hear the world that was used was “dogs”; however, the Aramaic expression would have been more like pups. The woman persists and uses the metaphor to her own advantage, and the Lord expels the unclean spirit from her daughter.
The message that is clear from this encounter is that Jesus brought the message to everyone, not just a select few. And his call to us is to take up that message and pass it on to others. We find that difficult to do at times. We even find it difficult to express that message to others who are tasked with sharing the same message, our brothers and sisters in Christ.
This then is what the Gospel calls us to do on this day, to bring the message of God’s love to those we meet. To express it in words and actions in a way that cannot be misunderstood. In this way, we respond to the Lord as he responds to us, in love and understanding.
Pax
In other years on this date: Memorial of Saint Bernard, Abbot and Doctor of the Church
[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014
[2] The picture is “Christ and the Canaanite Woman “ by Juan De Flandes, c. 1500
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