The texts from the Roman Catholic Lectionary today urge us to take healing action based on our contemplation of the particular role of women in our lives who bring comfort and care for others. The reading from the Book of Genesis relates the introduction to Adam of the one who shall be called Woman.
* [2:23] The man recognizes an affinity with the woman God has brought him. Unlike the animals who were made from the ground, she is made from his very self. There is a play on the similar-sounding Hebrew words ’ishsha (“woman,” “wife”) and ’ish (“man,” “husband”).1
Psalm 128 praises the happy home of the faithful.
* [Psalm 128] A statement that the ever-reliable God will bless the reverent (Ps 128:1). God’s blessing is concrete: satisfaction and prosperity, a fertile spouse and abundant children (Ps 128:2–4). The perspective is that of the adult male, ordinarily the ruler and representative of the household to the community. The last verses extend the blessing to all the people for generations to come (Ps 128:5–6).2
In the Gospel of Mark, the Syrophoenician Woman’s Faith is acknowledged by Jesus.
* [7:27–28] The figure of a household in which children at table are fed first and then their leftover food is given to the dogs under the table is used effectively to acknowledge the prior claim of the Jews to the ministry of Jesus; however, Jesus accedes to the Gentile woman’s plea for the cure of her afflicted daughter because of her faith.3
Scott McClure asks himself: “Am I being a collaborator of God today? Am I being an instrument of his ongoing work of creation? Am I doing so with humility?” This is important work to which we are called, and we must go about it humbly.
As the Gentile woman fell at Jesus' feet begging his help, she did so with the humility of likening herself to a dog seeking but the scraps from the table. This humility, this faith, saves her child from the unclean spirit. As we collaborate with God in the ongoing work of creation, we must do so humbly. And why? Because as Moses did not himself reach the promised land, his collaboration with God was in service of a vision that was God's and that was far bigger than him. Likewise, in the words of John Henry Newman, “[God] has committed some work to me which He has not committed to another. I have my mission. I may never know it in this life, but I shall be told it in the next…”4
Don Schwager quotes “Great was the power of her faith, and for our learning,” by John Chrysostom (347-407 AD).
"See her humility as well as her faith! For he had called the Jews 'children,' but she was not satisfied with this. She even called them 'masters,' so far was she from grieving at the praises of others. She said, 'Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table.' Behold the woman's wisdom! She did not venture so much as to say a word against anyone else. She was not stung to see others praised, nor was she indignant to be reproached. Behold her constancy. When he answered, 'It is not fair to take the children's bread and throw it to the dogs,' she said, 'Yes, Lord.' He called them 'children'- but she called them 'masters.' He used the name of a dog, but she described the action of the dog. Do you see this woman's humility? Then compare her humility with the proud language of the Jews: 'We are Abraham's seed and were never in bondage to any man'(John 8:33). 'We are born of God' (John 8:41). But not so this woman. Rather, she calls herself a dog and them masters. So for this reason she became a child. For what does Christ then say? 'O woman, great is your faith.' "So we might surmise that this is the reason he put her off, in order that he might proclaim aloud this saying and that he might crown the woman: 'Be it done for you as you desire.' This means 'Your faith, indeed, is able to effect even greater things than these. Nevertheless be it unto you even as you wish.' This voice was at one with the voice that said, 'Let the heaven be,' and it was (Genesis 1:1). 'And her daughter was made whole from that very hour.' Do you see how this woman, too, contributed not a little to the healing of her daughter? For note that Christ did not say, 'Let your little daughter be made whole,' but 'Great is your faith, be it done for you as you desire.' These words were not uttered at random, nor were they flattering words, but great was the power of her faith, and for our learning. He left the certain test and demonstration, however, to the issue of events. Her daughter accordingly was immediately healed." (excerpt from COMMENTARY ON MATTHEW, Homily 52.3)5
The Word Among Us Meditation on Genesis 2:18-25 comments that God knew that Adam would need all kinds of help in order to cultivate and care for the garden. And so he went above and beyond Adam’s primary need and gave him far more than he asked for or imagined.
Tell God today that you believe in his love and care for you. He knows all your needs, and he wants to give you every good thing to meet those needs. If you have asked him for something and think he hasn’t answered you, reread today’s first reading. Ponder God’s response to Adam’s need for a suitable companion, and then ask the Holy Spirit to show you how he is answering you. Refuse to entertain thoughts that say God doesn’t hear, doesn’t care, or won’t respond. Declare aloud your trust in his wisdom and timing for your life. (Then ask him what to do with the rhinoceros!) “Father, I believe in your perfect love for me!”6
Friar Jude Winkler contrasts the creation of man and woman in the Priestly version with the earlier Yahwist account in the reading today. Israelite culture in the Bible has been both matriarchal and patriarchal. Friar Jude comments on the cleverness of the response of the Syrophoenician woman to Jesus.
Fr. Richard Rohr, OFM notes that the prophet Jeremiah lived in a time of deep grief and loss. Jerusalem had fallen to the Babylonians and his people had been exiled. He critiqued the false prophets of his day who denied such necessary suffering and pretended things were better than they were. He poured out his heart to God and famously asked, “Is there no balm in Gilead? Is there no physician there?” (Jeremiah 8:22). The hope for a healing “balm in Gilead” provided inspiration for the African American spiritual tradition and Civil Rights Movement. Today’s meditation is a reflection from the mystic and theologian Howard Thurman about the beloved spiritual “There Is a Balm in Gilead.”
The slave caught the mood of this spiritual dilemma and with it did an amazing thing. He straightened the question mark in Jeremiah’s sentence into an exclamation point: “There is a balm in Gilead!” Here is a note of creative triumph. The melody itself is most suggestive. It hovers around the basic scale without any straying far afield. Only in one place is there a sharp lifting of a tonal eyebrow—a suggestion of escape; and then the melody swings back to work out its destiny within the zones of melodic agreement. The basic insight here is one of optimism—an optimism that grows out of the pessimism of life and transcends it. It is an optimism that uses the pessimism of life as raw material out of which it creates its own strength.7
The Franciscan Media reflection for the feast of Our Lady of Lourdes notes that Lourdes has become a place of pilgrimage and healing, but even more of faith. Church authorities have recognized over 60 miraculous cures, although there have probably been many more. To people of faith this is not surprising. It is a continuation of Jesus’ healing miracles—now performed at the intercession of his mother. Some would say that the greater miracles are hidden. Many who visit Lourdes return home with renewed faith and a readiness to serve God in their needy brothers and sisters.
There still may be people who doubt the apparitions of Lourdes. Perhaps the best that can be said to them are the words that introduce the film The Song of Bernadette: “For those who believe in God, no explanation is necessary. For those who do not believe, no explanation is possible.”8
Today is the World Day of the Sick and Pope Francis asks us to stop and listen, to establish a direct and personal relationship with others, to feel empathy and compassion, and to let their suffering become our own as we seek to serve them (cf. Lk 10:30-35).
Here I wish to mention the importance of fraternal solidarity, which is expressed concretely in service and can take a variety of forms, all directed at supporting our neighbours. “Serving means caring … for the vulnerable of our families, our society, our people” (Homily in Havana, 20 September 2015). In this outreach, all are “called to set aside their own wishes and desires, their pursuit of power, before the concrete gaze of those who are most vulnerable… Service always looks to their faces, touches their flesh, senses their closeness and even, in some cases, ‘suffers’ that closeness and tries to help them. Service is never ideological, for we do not serve ideas, we serve people” (ibid.).9
Humility and faith are attitudes for health. Our experience of fullness in life is often connected to the service of women of compassion and care.
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