Woman and Faith

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.

Faithful Women

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 

Progeny and Protection

The texts from the Roman Catholic Lectionary today challenge us to ponder the sense of worthiness that we assign to some people in respect to the love and grace they should receive from God and ourselves.

The children of God

The reading from the Book of Genesis describes Jacob’s Dream at Bethel.

* [28:10–22] As Jacob is leaving the land on his way to an uncertain future in Paddan-aram, God appears to him at a sacred place that Jacob had visited only to take a night’s rest. Jacob’s unawareness of the holiness of the place underscores the graciousness of the gift. On his return to Canaan, he will again encounter a divine visitor in the form of the mysterious attacker (32:23–33) and, after his return and reconciliation with Esau, he will again go to Bethel (35:1–15).

* [28:11] Place: the Hebrew word is often used specifically of a sacred site. The ambiguous word “place” is used here, for the text emphasizes that Jacob has no idea the place he has come upon is sacred; only when he wakes up does he realize it is sacred. The place was Bethel (v. 19), a sacred site as early as the time of Abraham (12:8).

* [28:12] Stairway: in Hebrew, sullam, traditionally but inaccurately translated as “ladder.” The corresponding verb, salal, means “to heap up” something, such as dirt for a highway or a ramp. The imagery in Jacob’s dream may be derived from the Babylonian ziggurat or temple tower, “with its top in the sky” (11:4), and with brick steps leading up to a small temple at the top.

* [28:18] Sacred pillar: in Hebrew, masseba, a stone which might vary in shape and size, set upright and usually intended for some religious purpose. The custom of erecting such sacred pillars in Palestine went back to its pre-Israelite period; but since their polytheistic associations were often retained, later Israelite religion forbade their erection (Lv 26:1; Dt 16:22) and ordered the destruction of those that were associated with other religions (Ex 34:13; Dt 12:3).

* [28:19] Bethel: i.e., “house of God”; the reference is to the house of God in v. 17.

* [28:20] This vow: knowing well that Esau’s murderous wrath stands between him and the possession of the land promised him, Jacob makes his vow very precise. He vows to make the God who appeared to him his own if the God guides him safely to Paddan-aram and back to this land. (Genesis, CHAPTER 28, n.d.)

Psalm 91 is assurance of God’s Protection

* [Psalm 91] A prayer of someone who has taken refuge in the Lord, possibly within the Temple (Ps 91:1–2). The psalmist is confident that God’s presence will protect the people in every dangerous situation (Ps 91:3–13). The final verses are an oracle of salvation promising salvation to those who trust in God (Ps 91:14–16).

* [91:1] The shelter of the Most High: basically “hiding place” but in the Psalms a designation for the protected Temple precincts, cf. Ps 27:5; 31:21; 61:5. The shade of the Almighty: lit., “the shadow of the wings of the Almighty,” cf. Ps 17:8; 36:8; 57:2; 63:8. Ps 91:4 makes clear that the shadow is an image of the safety afforded by the outstretched wings of the cherubim in the holy of holies. (Psalms, PSALM 91, n.d.)

In the Gospel of Matthew, a girl is restored to Life and a Woman is healed

* [9:18–34] In this third group of miracles, the first (Mt 9:18–26) is clearly dependent on Mark (Mk 5:21–43). Though it tells of two miracles, the cure of the woman had already been included within the story of the raising of the official’s daughter, so that the two were probably regarded as a single unit. The other miracles seem to have been derived from Mark and Q, respectively, though there Matthew’s own editing is much more evident.

* [9:18] Official: literally, “ruler.” Mark calls him “one of the synagogue officials” (Mk 5:22). My daughter has just died: Matthew heightens the Marcan “my daughter is at the point of death” (Mk 5:23).

* [9:20] Tassel: possibly “fringe.” The Mosaic law prescribed that tassels be worn on the corners of one’s garment as a reminder to keep the commandments (see Nm 15:37–39; Dt 22:12).

* [9:24] Sleeping: sleep is a biblical metaphor for death (see Ps 87:6 LXX; Dn 12:2; 1 Thes 5:10). Jesus’ statement is not a denial of the child’s real death, but an assurance that she will be roused from her sleep of death. (Matthew, CHAPTER 9, n.d.)

Suzanne Braddock comments that the Gospel wraps it all up with two stories, both of trust, both ending in God’s loving healing.

I ask myself: do I trust Jesus with my failings, my impurities, my daily dyings, my lack of faith? . Am I afraid to “interrupt” him thinking my problems are too small to bother him with? How can I grow in confidence and trust in this God who says he will deliver whoever clings to him. I will call upon him and he will answer. He will be with me in distress.

In you, O God, I place my trust. (Braddock, 2023)

Don Schwager quotes “Daughter, your faith has made you well,” by John Chrysostom (347-407 AD).

"So what did Messiah do? He did not let her go unnoticed but led her into the center of attention and made her visible. He had many reasons for doing this. Some might imagine that 'he did this merely for love of glory - otherwise why would he not allow her to remain concealed?' But what are they proposing who might say this? That he should keep her silent, that he should ignore her need, and thereby pass up miracles too numerous to mention, all because he is in love with glory? What an unholy thought, inspired by the most unholy one of all."

"What then is his intention in bringing her forward? First, Jesus puts an end to her fear. He does not want her to remain trapped in dread. He gives no cause for her conscience to be harmed, as if she had stolen the gift. Second, he corrects her assumption that she has no right to be seen. Third, he makes her faith an exhibit to all. He encourages the others to emulate her faith. Fourth, his subduing the fountains of her hemorrhage was another sign of his knowledge of all things. And finally, do you remember the ruler of the synagogue? He was at the point of despair, of utter ruin. Jesus is indirectly admonishing him by what he says to the woman." (excerpt from the THE GOSPEL OF MATTHEW, HOMILY 31.2) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 9:18-26 comments that once Jesus entered the house, however, he saw that the environment was one of disbelief and resignation. The mourners’ lack of trust in God was so deep that they ridiculed Jesus and his own faith in his Father. So the first thing he did was to drive them out of the room.

We have an omnipotent God who invites us to participate in his works of healing and reconciliation through our faith. If we imitate Jesus by driving unbelief from our hearts, we will be more open to his power. It’s not that he will reward our faith. It’s that we will have removed the obstacles that keep us from experiencing his work in us.

“Jesus, help my unbelief! I want to know your presence and your power in my life.” (Meditation on Matthew 9:18-26, n.d.)

Friar Jude Winkler discusses Jacob seeking a dream at the shrine at Bethel as he was fleeing from Esau. Some of his nature is revealed in his attempts to finagle a bargain with God. Friar Jude reminds us that Jesus refers to those healed with faith as being saved.

Fr. Richard Rohr, OFM, introduces author Lerita Coleman Brown who considers the mystic Howard Thurman’s (1899–1981) insistence that everyone is a child of God. Thurman emphasizes Jesus’ teaching to love our enemies as a radical challenge to love as if everyone belongs.

Jesus, however, approaches life from the point of view of God. The serious problem for him had to be: Is the Roman a child of God? Is my enemy God’s child? If he is, I must work upon myself until I am willing to bring him back into the family.… If God loves them, that binds me. Can it be that God does not know how terrible my enemy is? No, God knows them as well as he knows himself and much better than I know them. It must be true, then, that there is something in every human that remains intact, inviolate, regardless of what he [or she] does. I wonder! Is this true? Is there an integrity of the person, so intrinsic in its value and significance that no deed, however evil, can ultimately undermine this given thing? If a person is of infinite worth in the sight of God, whether they are saint or sinner, whether they are a good person or a bad person, evil or not, if that is true, then I am never relieved of my responsibility for trying to make contact with this worthy thing in them. [4] (Brown & Thurman, 2023)

We pray to be open to the Spirit reminding us of the Love of God that is gifted to all people and opening our ability to respond to that Love

References

Braddock, S. (2023, July 10). Creighton U. Daily Reflection. Online Ministries. Retrieved July 10, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/071023.html 

Brown, L. C., & Thurman, H. (2023, July 10). Oneness with Everyone — Center for Action and Contemplation. CAC Daily Meditations 2023. Retrieved July 10, 2023, from https://cac.org/daily-meditations/oneness-with-everyone-2023-07-10/ 

Genesis, CHAPTER 28. (n.d.). USCCB. Retrieved July 10, 2023, from https://bible.usccb.org/bible/genesis/28?10 

Matthew, CHAPTER 9. (n.d.). USCCB. Retrieved July 10, 2023, from https://bible.usccb.org/bible/matthew/9?18 

Meditation on Matthew 9:18-26. (n.d.). The Word Among Us: Homepage. Retrieved July 10, 2023, from https://wau.org/meditations/2023/07/10/731200/ 

Psalms, PSALM 91. (n.d.). USCCB. Retrieved July 10, 2023, from https://bible.usccb.org/bible/psalms/91?1 

Schwager, D. (n.d.). Take Heart, Your Faith Has Made You Well. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 10, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=jul10