Twentieth Sunday in Ordinary Time

Today's Mass Readings

On the 15th of August 1947, India attained freedom from the British after almost two hundred years of colonial rule. Among the political, economic and cultural oppression by the British there was also the social stigma attached to being Indian. Even prominent Indians were treated with disdain. At many of social celebrations it was common to see a notice board that was placed at the entranceway that read, “Dogs and Indians not allowed.” It is sixty-one since India gained Independence. In my lifetime I did not experience the colonial British arrogance, but even today when I hear that old story of Indians being equated with dogs I feel my blood boil. When the Canaanite woman in today’s gospel passage came to Jesus looking for healing for her daughter, Jesus says to her, “It is not right to take the food of the children and throw it to the dogs” (Mt 15: 26). I can’t imagine Jesus being so prejudiced as to call an entire people “dogs.” This passage does not make sense especially if we consider that Jesus was very inclusive of all cultures otherwise. We think of Jesus’ encounter with the Samaritan woman and how he offered her living waters. We think of how he appreciated the Good Samaritan in his parables as an example in charity. We think of how the pagan woman who was sick for twelve years was healed just by touching the hem of his garment. We think of the Roman centurion whose son was healed by Jesus purely by his word. Jesus commended his faith. In the context such inclusiveness that Jesus exhibited, today’s comments do not make sense. So why does he call the people of Israel children and non-Israelites dogs?

In attempting to answer the question I would like to begin with the first reading. It seems to me that in this passage Isaiah is more inclusive than some people are even by today’s standards. Isaiah foresaw the time where differences of nationality, race or class would cease to be a barrier to worship. Thus, he would say as we heard in today’s first reading:

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 form profanation
and hold to my covenant,
them I will bring to my holy mountain
and make joyful noise 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. (Is 56:6-7).

Coming back to the gospel reading it seems to me that Matthew was addressing a particular situation by including this passage in his gospel. Whereas fewer Jews accepted the message of Jesus, the so-called gentiles were quick to embrace the teachings of Christ. Thus, in the early Church there were communities that had both Jews and gentiles with a common Christian faith. This posed problems in the communities. The Jewish always considered themselves as specially chosen by God. They also believed that one has to become a Jew before one became a Christian.

Passages such as the one that we have today are meant to ease the tension between the Jews and gentiles. On the one hand, today’s passage reflects the attitude of the average Israelite at the time of Jesus. But on the other hand, Jesus’ ultimate fulfilling of the Canaanite woman’s wishes indicates Jesus’ rejection of the existing prejudices. Jesus accepted those outside the Jewish tradition and considered them worthy of God’s love and mercy. Jesus broke the artificial barriers that human beings create. To the non-Israelites such as the Samaritans, Canaanites, and Romans; to the outcasts such as lepers and those possessed by demons; to the sinners such as the adulterous woman, the tax-collectors and the prostitute who was possessed by a legion; Jesus gave them the dignity of being created in the image and likeness of God. Jesus did not approve of the sin neither did he never deprive them of their human dignity.

Let me offer three practical implications from today’s readings:

a) If the past human history is any indication human beings were afraid of differences and did not deal with it right. There was a time when women did not vote. There was a time when some were slaves and others master. There was a time when there were higher castes and lower castes. There was a time when there was upper class and lower class. We do not have much to be proud about. The greater shame is that some of these sins continue. The first practical challenge for us is to put on the mind of Isaiah and Christ. We must overcome the prejudices that exist in our midst and allow God’s light to shine through.

b) Difference or diversity is divine. Difference or diversity is an expression of the fullness of God. A simple example will help. If I had to bring a white, black, South Asian, Latin American, East Asian person up here on the altar and say that God made us in our own image and likeness should we fight about who among us is actually in God’s image? Or would each of these people in their own way represent the fullness of God? God’s creation is diverse because it reflects the plenitude of God. Even God’s creation cannot capture the fullness of God being. I am not for a color blind world. I am for a world that can recognize diversity and honor and respect it as an expression of God’s fullness. Let us be careful about how we treat one another.

c) Genuine recognition of difference is to be truly Catholic. The true meaning of Catholic is universal - universal in the sense that we welcome all peoples into the same communion of faith. As Catholics, it is this unity of our faith that must be reflected in all the other areas of our lives.

Christ today invites us to really become what the church really is called to be – catholic. We believe in a God who is creator of the entire universe, of all peoples and of all creatures. And as such he calls to live in love and peace, in mutual respect and equality. He invites us to lay our prejudices if we have any at this altar so that this church can become a house of prayer for all peoples. Amen.

- Fr. Satish Joseph