The texts from the Roman Catholic Lectionary today challenge us to openness to the “helpers” that God selects to be our companions in faith even from communities where we have not expected support for fullness of life.
The reading from the Book of Genesis presents “woman”.
* [2:18] Helper suited to him: lit., “a helper in accord with him.” “Helper” need not imply subordination, for God is called a helper (Dt 33:7; Ps 46:2). The language suggests a profound affinity between the man and the woman and a relationship that is supportive and nurturing.
* [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”).
* [2:24] One body: lit., “one flesh.” The covenant of marriage establishes kinship bonds of the first rank between the partners.
* [2:25] They felt no shame: marks a new stage in the drama, for the reader knows that only young children know no shame. This draws the reader into the next episode, where the couple’s disobedience results in their loss of innocence. (Genesis, CHAPTER 2 | USCCB, n.d.)
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). (Psalms, PSALM 128 | USCCB, n.d.)
In the Gospel of Mark, Jesus responds to the Syrophoenician Woman’s Faith.
* [7:24–37] The withdrawal of Jesus to the district of Tyre may have been for a respite (Mk 7:24), but he soon moved onward to Sidon and, by way of the Sea of Galilee, to the Decapolis. These districts provided a Gentile setting for the extension of his ministry of healing because the people there acknowledged his power (Mk 7:29, 37). The actions attributed to Jesus (Mk 7:33–35) were also used by healers of the time.
* [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. (Mark, CHAPTER 7 | USCCB, n.d.)
David Crawford comments that when the woman brought her request to Jesus, she did so humbly.
This woman trusted that whatever Jesus did or gave – even little crumbs – would be sufficient. When Jesus said her daughter was healed, she took Him at His word and headed home. No demanding that Jesus come with her. No complaining that nothing spectacular had been done. Do we react like Naaman (in 2 Kings 5), who was angry that the prophet Elisha did not come in person to give a grandiose performance? Are we satisfied, as Saint Ignatius prayed, that God’s love and grace is all we need? (Crawford, 2025)
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) (Schwager, n.d.)
The Word Among Us Meditation on Mark 7:24-30 comments that when God works in our lives and pours out his grace on us, we might feel, like the apostles after Pentecost, that “it is impossible for us not to speak about what we have seen and heard” (Acts 4:20). Remember, too, that the Lord has told us to go and share the good news about his works to all the corners of the world (Mark 16:15).
Every day Jesus is working in your life in big and small ways. Sometimes it takes time to realize what he has been doing, but he is always at work. So ask the Lord to show you all the blessings he has given you, and then go and share the good news with everyone. Jesus doesn’t want to escape notice anymore!
“Lord, help me to see the blessings you give me every day so I can share the news with the people around me!” (Meditation on Mark 7:24-30, 2025)
Friar Jude Winkler comments on the cultural aspects of the Yahwist account of the creation of woman from the rib of man. The text notes a matriarchal emphasis that is important in Jewish descendancy. Friar Jude reminds us of the importance of cleverness in Jesus time as one aspect of Jesus' encounter with the Syrophoenician Woman.
Barbara Holmes describes what it means to be a “public mystic,” someone whose experience of the divine leads them to take action on behalf of others.In Joy Unspeakable, Barbara A. Holmes refers to public mystics as leaders who embody the ineffable while attending to the ordinary, those who host the transcendent, the mystical, and the mundane while engaged in pragmatic justice-seeking acts. [1] Spiritual director Therese Taylor-Stinson upholds Harriet Tubman as a model of a “public mystic”.
We can all be mystics. We should all know our mystical gifts are meant for our use in community. Our relationship with the Supreme is evidenced through our public interests in loving our neighbors. Sister Harriet is still speaking to us, along with other ancestors. Just as Harriet, in her treks to freedom, drew on many sources of the mystical to answer the sound of the genuine in herself, encouraging internal freedom in her charges as she led them to be physically free from brutal enslavement, we too must be in tune with the resources available to us today and the necessity for emotional freedom to even enjoy the rights of physical freedom. The mystical calls us to Ubuntu (“I am because we are”). That gives us the charge to become public mystics so that we may all endure…. Come with me across the bridge to freedom, and don’t forget to see and experience the beautiful falls of love, peace, beauty, and community along the way! [2] (Holmes, n.d.)
We ponder the ancient creation narrative for insight today on our partners that bring us life and implore the wisdom of the Spirit in our decisions to act with compassion for those outside our “tribe”
References
Crawford, D. (2025, February 13). Creighton U. Daily Reflection. Creighton U. Daily Reflection. Retrieved February 13, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/021325.html
Genesis, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved February 13, 2025, from https://bible.usccb.org/bible/genesis/2?18
Holmes, B. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 13, 2025, from https://cac.org/daily-meditations/public-mystics/
Mark, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved February 13, 2025, from https://bible.usccb.org/bible/mark/7?24
Meditation on Mark 7:24-30. (2025, February 13). The Word Among Us. Retrieved February 13, 2025, from https://wau.org/meditations/2025/02/13/1203050/
Psalms, PSALM 128 | USCCB. (n.d.). Daily Readings. Retrieved February 13, 2025, from https://bible.usccb.org/bible/psalms/128?1
Schwager, D. (n.d.). The Demon Has Left Your Daughter. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 13, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=feb13
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