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GOSPEL

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd
and Doubleday & Company Inc.

The Pharisees went away to work out between them how to trap Jesus in what he said. And they sent their disciples to him, together with the Herodians, to say, ‘Master, we know that you are an honest man and teach the way of God in an honest way, and that you are not afraid of anyone, because a man’s rank means nothing to you. Tell us your opinion then. Is it permissible to pay taxes to Caesar or not?’

But Jesus was aware of their malice and replied:

‘You hypocrites! Why do you set this trap for me? Let me see the money you pay the tax with.’ They handed him a denarius, and he said, ‘Whose head is this? Whose name?’

‘Caesar’s,’ they replied.

He then said to them, ‘Very well, give back to Caesar what belongs to Caesar—and to God what belongs to God.’

(Matthew 22:15–21)

DID YOU KNOW?

Points of interest and Catholic lore

EXPLORING THE WORD

This was an interesting question posed to Jesus. Given the political and religious structures of the society in which he lived, this was a no-win situation!

Jews were required to pay a denarius (a day’s wage) to the Roman overlords and were also required to pay a half-shekel (a standard silver coin) tax towards the running of the temple. 

If Jesus had answered ‘yes’, he could have been accused of betraying his religious duty. If he had answered ‘no’, he could have been reported to the Roman authorities for inciting others not to pay their taxes. This was a trick indeed.

Jesus’ answer makes clear that there are obligations to the state for any citizen but also makes clear that there are obligations to God. The coin bears Caesar’s image and therefore belongs to him, but the whole of creation bears the imprint of God. The first loyalty of all created things is therefore to God.

MAKING CONNECTIONS

Opportunities for group discussion and personal prayer

SHARING THE TRADITION 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

LIVING THE WORD 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

GOSPEL

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd
and Doubleday & Company Inc.

Jesus said to the chief priests and elders of the people: ‘The kingdom of heaven may be compared to a king who gave a feast for his son’s wedding. He sent his servants to call those who had been invited, but they would not come. Next he sent some more servants. “Tell those who have been invited,” he said, “that I have my banquet all prepared, my oxen and fattened cattle have been slaughtered, everything is ready. Come to the wedding.” But they were not interested: one went off to his farm, another to his business, and the rest seized his servants, maltreated them and killed them. 

The king was furious. He dispatched his troops, destroyed those murderers and burnt their town. Then he said to his servants, “The wedding is ready; but as those who were invited proved to be unworthy, go to the crossroads in the town and invite everyone you can find to the wedding.” So these servants went out to the roads and collected together everyone they could find, bad and good alike; and the wedding hall was filled with guests.’

(Matthew 22:1–10)

DID YOU KNOW?

Points of interest and Catholic lore

EXPLORING THE WORD

There are two parables in today’s gospel. The first is about the invited guests who are too preoccupied with their own business and affairs to come to the prepared feast. When we consider the length of time that guests may be involved in celebration, especially one given by a wealthy king, this is more understandable. The response of the invited guests, the chosen people, was to kill the messengers, an echo of last week’s gospel, where the people of Israel rejected the prophets. The second parable, in the longer version of the gospel, is about the one who came but did not bother to change into his wedding garments. In both, the reaction of the king seems somewhat extreme! But the parables make an important point about the invitation being offered by God: those who do not bother to respond will lose their invitation; those who accept but fail to change their way of life (their clothes) will also lose out. This text warns that Christian life is a web made up of God’s gracious invitation and our free response.

MAKING CONNECTIONS

Opportunities for group discussion and personal prayer

SHARING THE TRADITION 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

In the Catholic tradition, the image of the feast evokes the Eucharist, the centre of the Church’s life and worship. The Second Vatican Council called the Eucharist ‘the source and summit’ of the Church’s life. It is the ‘source’ because all the rest of the Church’s prayer and action in the world flows from it, and it is the ‘summit’ because it is the supreme act to which every other prayer and action of the Church is directed.

LIVING THE WORD 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

GOSPEL

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd
and Doubleday & Company Inc.

Jesus said to the chief priests and elders of the people, ‘Listen to another parable. There was a man, a landowner, who planted a vineyard; he fenced it round, dug a winepress in it and built a tower; then he leased it to tenants and went abroad. When vintage time drew near he sent his servants to the tenants to collect his produce. But the tenants seized his servants, thrashed one, killed another and stoned a third. Next he sent some more servants, this time a larger number, but they dealt with them in the same way. Finally he sent his son to them. “They will respect my son,” he said. But when the tenants saw the son, they said to each other, “This is the heir. Come on, let us kill him and take over his inheritance.” So they seized him and threw him out of the vineyard and killed him. Now when the owner of the vineyard comes, what will he do to those tenants?’

They answered, ‘He will bring those wretches to a wretched end and lease the vineyard to other tenants, who will deliver the produce to him when the season arrives.’ 

Jesus said to them, ‘Have you never read in the Scriptures: “It was the stone rejected by the builders that became the keystone. This was the Lord’s doing and it is wonderful to see?”

I tell you then, that the kingdom of God will be taken from you and given to a people who will produce its fruit.’

(Matthew 21:33–43)

DID YOU KNOW?

Points of interest and Catholic lore

EXPLORING THE WORD

This parable is a thinly disguised allegory of the blindness of those throughout Israel’s history who have been appointed leaders of God’s people. It is aimed at the priests and scribes who do not carry out the will of God. There have been some who persecuted and even killed those sent by God. In the son ‘finally sent’, Christians see Jesus, who was also put to death because his message was troublesome and because he always urged his hearers to produce the fruit of penance. God not only sent his servants, the prophets, but also his own son. But the leaders of the people did not accept him. The kingdom will be taken from them and given to those who have faith in Jesus. This message would have spoken very powerfully to Matthew’s community, who were Jewish Christians struggling to move away from their Jewish roots and accept Christ as the Messiah, rejected by his own.

MAKING CONNECTIONS

Opportunities for group discussion and personal prayer

Allow some time for reflection, perhaps using quiet music in the background, before asking participants to share some thoughts on the following:

SHARING THE TRADITION 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

There is a wonderful link between the first reading from Isaiah and today’s gospel. The meaning of the parable of Jesus becomes richer in the light of Isaiah’s text.

LIVING THE WORD 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

GOSPEL

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Jesus said to the chief priests and elders of the people, ‘What is your opinion? A man had two sons. He went and said to the first, “My boy, you go and work in the vineyard today.” He answered, “I will not go”, but afterwards thought better of it and went. The man went and said the same thing to the second who answered, “Certainly, Sir”, but did not go. Which of the two did the father’s will?’

‘The first,’ they said.

Jesus said to them, ‘I tell you solemnly, tax collectors and prostitutes are making their way into the kingdom of God before you. For John came to you, a pattern of true righteousness, but you did not believe him, and yet the tax collectors and prostitutes did. Even after seeing that, you refused to think better of it and believe in him.’

(Matthew 21:28–32) 

DID YOU KNOW? 

Points of interest and Catholic lore 

EXPLORING THE WORD 

A great deal has happened since last week’s gospel reading in the lectionary. Jesus is now in Jerusalem. He has entered the city (Matthew 21:1–11) and has taken possession of the temple, driving out those who corrupt his Father’s house (Matthew 21:12–17). The crisis point of Jesus’ ministry has arrived, and he will enter into conflict with the established religious authorities.

The point of this text is that it is not the ‘conventionally religious’—those who mouth all the right words and go through the rituals—who will enter the kingdom. Instead it is the ones who, by their actions, carry out God’s will and become the sons and daughters of God.

John the Baptist, like Jesus himself, not only preached righteousness; he lived it. Jesus describes him as ‘a pattern of true righteousness’ (Matthew 21:32), and it was the broken people, the tax collectors and prostitutes, who accepted what he had to bring. They believed in him, repented and experienced a change of heart and life.

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

SHARING THE TRADITION 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

Continue the discussion begun last week about people who came to faith in later life. This week try to emphasise the conversion experience they had. Include others, like Jonah or Moses, who initially said ‘no’ but changed their minds and acted as God willed. What was the cost of this commitment?

You could give more recent examples of people who experienced conversion moments, like Thomas Merton, Dorothy Day or St Oscar Romero. Try to find extracts of the writings of these people.

LIVING THE WORD 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

GOSPEL

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Jesus said to his disciples: ‘The kingdom of heaven is like a landowner going out at daybreak to hire workers for his vineyard. He made an agreement with the workers for one denarius a day, and sent them to his vineyard. Going out at about the third hour he saw others standing idle in the market place and said to them, “You go to my vineyard too and I will give you a fair wage.” So they went. 

At about the sixth hour and again at about the ninth hour, he went out and did the same. Then at about the eleventh hour he went out and found more men standing round, and he said to them, “Why have you been standing here idle all day?” “Because no one has hired us,” they answered. He said to them, “You go into my vineyard too.” 

In the evening the owner of the vineyard said to his bailiff, “Call the workers and pay them their wages, starting with the last arrivals and ending with the first.” So those who were hired at about the eleventh hour came forward and received one denarius each. When the first came, they expected to get more, but they too received one denarius each. They took it but grumbled at the landowner. “The men who came last,” they said, “have done only one hour, and you have treated them the same as us, though we have done a heavy day’s work in all the heat.” He answered one of them and said, “My friend, I am not being unjust to you; did we not agree on one denarius? Take your earnings and go. I choose to pay the last comer as much as I pay you. Have I no right to do what I like with my own? Why be envious because I am generous?” Thus the last will be first, and the first, last.’

(Matthew 20:1–16) 

DID YOU KNOW? 

Points of interest and Catholic lore 

EXPLORING THE WORD 

This gospel offers yet another challenge to human ideas about what is just and reveals the generosity of God. The Master makes a point of having those who came last paid first. One must imagine the queue, with the newly arrived workers at the head and those tired from a full day’s labour watching as the late-comers are paid in full. In many ways, the audience is drawn into sharing their disappointment and indignation. If those employed early had been at the head of the queue, they would have gone off happy with their contracted wage. The problem arises only when they see the latecomers reaping the same reward.

This alludes to a problem that has arisen in Matthew’s community. Those Jewish Christians who have risked all and believed from the beginning are now seeing the newcomers to faith being offered the same reward. Jesus’ answer is simple: the kingdom is God’s. God can do as he likes, and what God chooses is to welcome all and offer reward to all who come to belief, no matter at what stage.

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

SHARING THE TRADITION 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

There are many people revered by the Church who came late to their faith in Christ. Tell the story of people like Paul, St Augustine and St Francis of Assisi, who came late to belief yet made enormous contributions to the life of the Church.

SYMBOLS AND IMAGES 

The ‘vineyard’ in the Hebrew Scriptures always referred to Israel, the people of God, while the ‘master’ was God. This parable would have been clearly understood as being about the experience of being gathered into God’s people and about who was welcomed into the kingdom. The unbounded generosity of God is highlighted.

LIVING THE WORD 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

GOSPEL

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Peter went up to Jesus and said, ‘Lord, how often must I forgive my brother if he wrongs me? As often as seven times?’ Jesus answered, ‘Not seven, I tell you, but seventy-seven times. 

And so the kingdom of heaven may be compared to a king who decided to settle his accounts with his servants. When the reckoning began, they brought him a man who owed ten thousand talents; but he had no means of paying, so his master gave orders that he should be sold, together with his wife and children and all his possessions, to meet the debt. At this, the servant threw himself down at his master’s feet. “Give me time,” he said, “and I will pay the whole sum.” And the servant’s master felt so sorry for him that he let him go and cancelled the debt. 

Now as this servant went out, he happened to meet a fellow servant who owed him one hundred denarii; and he seized him by the throat and began to throttle him. “Pay what you owe me,” he said. His fellow servant fell at his feet and implored him, saying, “Give me time and I will pay you.” But the other would not agree; on the contrary, he had him thrown into prison till he should pay the debt. 

His fellow servants were deeply distressed when they saw what happened, and they went to their master and reported the whole affair to him. Then the master sent for him. “You wicked servant,” he said, “I cancelled all that debt of yours when you appealed to me. Were you not bound, then, to have pity on your fellow servant just as I had pity on you?” And in his anger the master handed him over to the torturers till he should pay all his debt. 

And that is how my heavenly Father will deal with you unless you each forgive your brother from your heart.’

(Matthew 18:21–35) 

DID YOU KNOW? 

Points of interest and Catholic lore 

EXPLORING THE WORD 

Jesus’ teaching about the need to settle conflict, the basis of last week’s gospel, was a surprising summons for Christians to fly in the face of accepted standards of judgement and condemnation. Here the teaching becomes even more outrageous! There is no end to the forgiveness offered.

For the average person, represented by Peter, forgiving another person seven times would show a very substantial commitment to mercy. Seven is used in the Bible to signify perfection, so Peter is not being mean in his suggestion. This is a very reasonable degree of tolerance. Yet Jesus, in his parable of the servant who is forgiven a debt equivalent to millions but cannot forgive his fellow a lesser sum, turns our human understanding of what constitutes a fair thing on its head. God’s forgiveness is prodigious, but it is dependent on our willingness to forgive each other in the same way. The inability or unwillingness of the servant to match the master’s forgiveness provides a powerful contrast. The master forgives in compassion, but the servant resorts to violence. If one has truly experienced the loving forgiveness of God, it must be shared with others.

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

SHARING THE TRADITION 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

In the life of the Church, the sacrament that celebrates forgiveness is the sacrament of reconciliation or penance. Baptism into the community of Christ includes an element of forgiveness of sin, but what happens when one of the faithful sins again after baptism? In the early church, they grappled with the problem of people who denounced their faith in the face of persecution or committed a grave offence like murder or adultery. How often were they to be forgiven and reinstated to the community? In those early centuries, forgiveness required a public confession and public penance, like the wearing of sack cloth and ashes. Gradually the Celtic monastic practice of having a spiritual guide became more popular. This was a person with whom one had regular contact and with whom one shared failings and concerns. From this practice, the sacrament of confession and administration of forgiveness and penance became more private and auricular (heard). This is now the norm of the Church, except in exceptional circumstances.

LIVING THE WORD 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

GOSPEL

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Jesus said to his disciples: ‘If your brother does something wrong, go and have it out with him alone, between your two selves. If he listens to you, you have won back your brother. If he does not listen, take one or two others along with you: the evidence of two or three witnesses is required to sustain any charge. But if he refuses to listen to these, report it to the community; and if he refuses to listen to the community, treat him like a pagan or a tax collector.

I tell you solemnly, whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven.

I tell you solemnly once again, if two of you on earth agree to ask anything at all, it will be granted to you by my Father in heaven. For where two or three meet in my name, I shall be there with them.’

(Matthew 18:15–20) 

DID YOU KNOW? 

Points of interest and Catholic lore 

EXPLORING THE WORD 

The gospel readings for this week and next week come from a section of Matthew that deals with ways the community might regulate its behaviour. Clearly there were some in the group who were behaving in ways that brought the community into disrepute and were contrary to the teaching of Jesus. The question was how the community should confront such issues of human sinfulness and help each other in the spirit of love that Jesus professed. Matthew recalls the words of Jesus to suggest a way forward in this dilemma.

This text comes immediately after the parable of the lost sheep, where the shepherd expends all possible effort to find the lost one and bring it back to the fold. For Matthew, the main point of that parable is the joy that the master expresses when the lost one returns.

That point is emphasised in this text when Matthew again suggests that all possible effort must be made to correct those in the community who err before taking the final step of exclusion from the group. Even then, all is not lost, and Matthew reminds his community that they should pray together and that their prayers will be heard. 

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

SHARING THE TRADITION 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

The Church has had an ‘up-and-down’ history in the way it has dealt with conflict, and in how it has balanced the exercise of its legitimate authority with the call to announce God’s forgiveness to the world. There have been low points, like the Inquisition of the Middle Ages, and high points, like the papal apologies of the Jubilee Year.

In recent years, the scandal of sexual abuse by members of the clergy and religious has caused the Church to re-examine appropriate processes for dealing with such wrongdoing by its members. Various statements from the popes have highlighted this.

LIVING THE WORD 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

GOSPEL

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Jesus began to make it clear to his disciples that he was destined to go to Jerusalem and suffer grievously at the hands of the elders and chief priests and scribes, to be put to death and to be raised up on the third day. Then, taking him aside, Peter started to remonstrate with him. ‘Heaven preserve you, Lord;’ he said ‘this must not happen to you.’ But he turned and said to Peter, ‘Get behind me, Satan! You are an obstacle in my path, because the way you think is not God’s way but man’s.’

Then Jesus said to his disciples, ‘If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me. For anyone who wants to save his life will lose it; but anyone who loses his life for my sake will find it. What, then, will a man gain if he wins the whole world and ruins his life? Or what has a man to offer in exchange for his life?

‘For the Son of Man is going to come in the glory of his Father with his angels, and, when he does, he will reward each one according to his behaviour.’

(Matthew 16:21–27) 

DID YOU KNOW? 

Points of interest and Catholic lore 

EXPLORING THE WORD 

This gospel contains the first of three predictions of his passion and death that Jesus makes along his journey to Jerusalem. Matthew tells the story of that journey across the next four chapters of his gospel.

Peter is highly disturbed by the predictions of Jesus’ suffering, but is soundly rebuked. The contrast between this text and the gospel of the previous week is stark! In the immediately prior episode, Peter is praised and rewarded for his sublime affirmation of faith, ‘You are the Christ, the Son of the living God.’ In this text, Peter’s lack of understanding, both of what that means and of Jesus’ mission, causes him to be ridiculed as an obstacle to the divine mission.

While we may have some sympathy for Peter in wanting to spare Jesus the pain and suffering he predicts, what is at issue is Peter’s failure to see that the cross is part of the plan and that discipleship will also involve the cross. Taking up the cross, however, will result in great reward and ultimate vindication when the time of judgment comes. 

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

SHARING THE TRADITION 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

Over the long history of the Church, there have been many people who have taken up the cross of Christ by giving their lives for their faith. They are the martyrs of the Church and have a special place of honour. The first martyrdom recorded in the Scriptures is that of Stephen (Acts 6:8–8:3). Over recent weeks, we have explored the stories of some people who are modern-day martyrs of the Church. While, luckily, not all those who take up the cross are called to give their lives, many still shoulder the burden of faith in the face of adversity. One such person was St Damien of Molokai, a Belgian priest of the Congregation of the Sacred Hearts of Jesus and Mary, who volunteered to work as a missionary chaplain among the lepers of Hawaii at the leper colony on Molokai. Here he laboured for many years until he contracted the disease and finally died of it in 1889. Other Christians, like Mother Teresa, have chosen to live out their faith in difficult situations.

SYMBOLS AND IMAGES 

The cross is the central symbol of the Christian faith. It reminds us immediately of the death of Jesus, through which he won eternal life, but it also reminds us of our own struggles and sufferings. ‘We all have our cross to bear,’ said St Rose of Lima, a young South American saint of the 17th century. ‘Apart from the cross, there is no ladder to heaven.’  What do you think she meant by this?

LIVING THE WORD 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

GOSPEL

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

When Jesus came to the region of Caesarea Philippi he put this question to his disciples, ‘Who do people say the Son of Man is?’ And they said, ‘Some say he is John the Baptist, some Elijah, and others Jeremiah or one of the prophets.’ ‘But you,’ he said ‘who do you say I am?’ Then Simon Peter spoke up, ‘You are the Christ,’ he said, ‘the Son of the living God.’ Jesus replied, ‘Simon son of Jonah, you are a happy man! Because it was not flesh and blood that revealed this to you but my Father in heaven. So I now say to you: You are Peter and on this rock I will build my Church. And the gates of the underworld can never hold out against it. I will give you the keys of the kingdom of heaven: whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven.’ Then he gave the disciples strict orders not to tell anyone that he was the Christ.

(Matthew 16:13–20)

DID YOU KNOW? 

Points of interest and Catholic lore 

EXPLORING THE WORD 

At this point in the gospel, Jesus and his chosen ones have travelled and lived together for some time. He invites them to explore what they understand of his identity. Even in his question, there is an explicit hint of his identity: ‘Who do people say the Son of Man is?’ The people offer a variety of opinions: John the Baptist, Elijah, Jeremiah or one of the prophets. But it is Peter who adds to the title ‘Son of Man’ by recognising Jesus as the Christ, the Son of the living God. This same Peter, whose faith faltered when he was buffeted by the wind and waves (see the gospel for the 19th Sunday in Ordinary Time), has now shown that he is open to God and recognises Jesus for who he is. But this is not the end of Peter’s story. There are ups and downs in his response, as there are in our own. As long as we remain open to the gift of faith, we are offered forgiveness when we fail to treasure what God has given to us.

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

SHARING THE TRADITION 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

The Pope is the Bishop of Rome, a city traditionally associated with Peter's evangelising mission. This gospel text is the one that is traditionally used as the basis for the Catholic Church’s teaching on the primacy of the Pope in guiding and unifying the Church, although he is assisted in this task by all the bishops. There have been 266 popes from Peter to the present pontiff, Francis. The Pope’s voice is an especially privileged one in the Church. This does not mean that everything the Pope says or does is without error. What he teaches must be taken with seriousness because of the office he holds. There are only rare occasions when the Pope speaks solemnly and with full authority on any particular matter. At other times he is expressing the teachings of the Church and offering an ‘authoritative’ guide to the faithful. 

SYMBOLS AND IMAGES 

Keys are a symbol of authority. Jesus says to Peter, ‘I will give you the keys to the kingdom of heaven.’ Jesus entrusts his authority to Peter, and thus to successive popes and to the Church. This authority must always be used with wisdom and compassion, and with it comes great responsibility. The crossed keys are part of the emblem of the papacy.

LIVING THE WORD 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

GOSPEL

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Jesus left Gennesaret and withdrew to the region of Tyre and Sidon. Then out came a Canaanite woman from that district and started shouting, ‘Sir, Son of David, take pity on me. My daughter is tormented by a devil.’ But he answered her not a word. And his disciples went and pleaded with him. ‘Give her what she wants,’ they said ‘because she is shouting after us.’ He said in reply, ‘I was sent only to the lost sheep of the House of Israel.’ But the woman had come up and was kneeling at his feet. ‘Lord,’ she said ‘help me.’ He replied, ‘It is not fair to take the children’s food and throw it to the house-dogs.’ She retorted, ‘Ah yes, sir; but even house-dogs can eat the scraps that fall from their master’s table.’ Then Jesus answered her, ‘Woman, you have great faith. Let your wish be granted.’ And from that moment her daughter was well again.

(Matthew 15:21–28)

DID YOU KNOW? 

Points of interest and Catholic lore 

EXPLORING THE WORD 

In this gospel, we find another example of the common device used by Matthew to denote the movement of Christianity from a Jewish to a Gentile setting. Jesus has left the Jewish region around the Sea of Galilee and travelled north-west to the Gentile territory of what was ancient Phoenicia in Syria.

Jesus’ fame has obviously spread even here, but the focus of the passage is not the cure but the dialogue. The woman knows full well that Jesus is Jewish as she hails him as ‘Son of David’. His silence in the face of her plea is explained in the next verse—a reference to the messianic mission of gathering all Israel into the kingdom. Jesus’ response sounds harsh, but the woman is quick to seize on his imagery and twist it to her advantage, but with humility. Through her, Jesus reveals a great truth—God’s salvation is available to all. He responds generously with both his praise and his healing power.

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

SHARING THE TRADITION 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

In the centuries after the Emperor Constantine accepted Christianity so that it eventually became the state religion, and after he moved his capital from Rome to Constantinople, different cultural expressions of the same faith emerged. In the western half of the empire, Rome initially dominated religious practices and was gradually replaced by the Celtic Church after the fall of Rome. In the eastern half of the Roman Empire, Constantinople dominated, and many eastern or Byzantine cultural expressions entered worship. Different ways of worshipping developed. This situation still exists today within the Church. The Roman Rite is familiar to us, and other rites of the Catholic Church include the Maronite, Melkite and Ukranian rites. These groups are completely loyal to the Pope and the magisterium (teaching authority) of the Catholic Church. Such rites are different from the Orthodox traditions, which do not recognise the Pope as leader of the Church and sometimes hold slightly different beliefs from the Catholic traditions. The Orthodox traditions broke away from the Catholic Church at various times in the early centuries, usually over issues of doctrinal formulation, in much the same way that the Protestant traditions broke away or formed independently.

Since the Second Vatican Council, enormous moves forward have been made in entering into dialogue with other Christian churches and other faiths. Ecumenism and interreligious dialogue are goals that are very close to the heart of modern popes. 

SYMBOLS AND IMAGES 

All the readings for this week speak of foreigners who have accepted faith in the one God. The gospel tells of a turning point in understanding: salvation is universal, for all who have faith. Christ’s response to the woman has perplexed people, especially since it seems quite out of character for him, but many of the Church Fathers interpreted this passage as Jesus intentionally trying to draw faith out of her. Perhaps there are also times when Jesus does not respond the way we would like because he is also trying to draw faith out of us—saving faith.

LIVING THE WORD 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 
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