The readings can and do shine a light for us through the darkness of this plaguing pandemic. It is true that the main topic that springs out of the reading centres on universality. The first reading leads the way with a bold vision of the gatherings of people of every tribe and nation on God’s holy mountain. As an ideal, an all-embracing universality rhymes with the current notion of inclusivity. Hence, the compelling interpretation follows this trajectory—a seeming “narrow-minded” Jesus is challenged by a Syro-Phoenician or a Canaanite woman to be more “catholic” than He hitherto has been. It is liberating, almost music to our globalised ears to witness a Jesus who “came for the Jews” emancipated from the shackles of segregation and is now more open to the idea that He “came for everybody”.
It does sound pretty “United Nationy”, does it not? “Imagine no heaven and no hell but a brotherhood of man” according to John Lennon. But, from a “I came for everybody”, we are expected to widen the boundary of “non-judgementalism” which is basically the code word for “acceptance” of anything and everything. Unknowingly, we breathe the “sectarian” or tainted air of a cancel culture in which there is an unspoken set of rules and regulations that one must subscribe to if one is not to be labelled as a “racist, denier, bigot, sexist” and etc. Online shaming is an acceptable form of “controlling” or policing thoughts and behaviours. From celebrities to companies, people quiver in fear of being cancelled for not toeing the arbitrary line drawn up by this current enlightened “woke” culture we now have—and for daring to stand outside this predetermined criteria of the established norms.
Hence, if Jesus is not to be “politicised” as if He were the standard-bearer for a “God who accepts everything”, we take a look at where Jesus was and how He dealt with the Syro-Phoenician woman.
Firstly, He practically left Galilee, withdrawing to the Gentile region of Tyre and Sidon. This side-trip would have been an indication that He was already open to the idea that His message was not restricted to the Jews alone. In fact, He had many encounters with Gentiles and not in any way was He disturbed by the fact that they were pagans. Thus, the reason for His apparent rudeness to the woman must be found not in His narrow-mindedness but elsewhere. The restricted prescription to Israel was not a mark of exclusivity but rather it was an indication of where Israel stood in God’s plan of salvation. Israel is the first-born of all the nations. Preference is given to them because it belongs to the mystery of God’s choice. It is like saying to a person, “How can you love that man or woman”?
Secondly, the stress on the ministry to His own people makes sense from another perspective. A prophet is generally not accepted in His own country. Even then a prophet must preach not to the choir but to those who are most difficult to convert—family and friends. All the more when Israel is considered God’s preferred nation. They must be given every possibility to accept Jesus as the Messiah as He remarked to some of the unbelieving crowds that “If the miracles performed before the them were to be done in Tyre and Sidon, they, the unbelievers, would have been converted and repentant”. The comment reveals how roundly rejected He must have felt at the hands of His own people. They still reject Him today.
In the exchange between Jesus and the woman, the silence was deeply disconcerting that even the disciples were embarrassed to the point of intervention. “Give in so that we can get rid of her”. With our heightened awareness of being slighted, we may shudder at Jesus’ cold-hearted callousness to this woman’s plight. It was an odd behaviour that was distinctly unChristlike. But, according to St Augustine: “Christ showed Himself indifferent to her, not in order to refuse her His mercy but rather to inflame her desire for it” (Sermo 77, 1: PL 38, 483).
Imagine that. Silence is not proof that God’s care is lacking. He is silent in order that we might search for Him even more. The question is, will we? Yesterday, we had 250 people (max.) registered for sunset Holy Mass. As a result, we had to move 80 people to next weekend. As it was, only 178 registered turned up with 4 who walked in. We are not unique as this phenomenon is also reflected in other parishes. Signing up but not coming raises questions about the quality of our search for God. As it stretches on, the current pandemic will have far-reaching material implications. Many will suffer, no doubt about it. However, let us not forget that disease also has spiritual consequences. In a highly materialist culture, where religion is practically peripheral, the experience of God’s absence will be even more acute. When belief in God is functional and utilitarian, we will certainly feel the abject abandonment of God.
The Syro-Phoenician woman did not approach Jesus from a material perspective. Even though, she would have spent a lot searching for a cure for her daughter. “Sir, Son of David, take pity on me”. Stooping low to beg the mercy of Jesus was the beginning of her faith journey with ensuing dialogue further stimulating her faith. The House of Israel is indeed more extensive than the geography of Israel. While Jesus may have come for the House of Israel, His eyes have always been set on those who in faith are seeking salvation.
Thus, the readings emphasise the universality of God’s salvation. God intends to save. In terms of redemption, He is the Saviour of all, or He is the Saviour of none. God is the Saviour of all mankind means God accepts all. The focus on the mission to Jews was never exclusive. The interaction between Jesus and the Syro-Phoenician woman shows us even though salvation was intended for all, faith is the key to being saved. Nobody is saved because race or gender or rank etc. She was saved because of her faith in Jesus Christ. While it is lovely to proclaim that God accepts all, the truth is only faith in Jesus Christ with all that it entails is our salvation.
Hopefully, this extended helplessness may open us to the spiritual nature of our suffering. In yearning for normalcy to return, we should beg God to save us now and also in the hereafter. All it took was one brush with a Covid case and Holy Masses were cancelled. Originally, the suspension was to last until 29th August. Thanks be to God we are back today. So far, we have been myopically materialistic, believing that the vaccine is the only solution. In this recovery period, let us not forget that our prayer of faith is a crucial component in the race to come up with a viable vaccine. Like the Syro-Phoenician woman, let us bend low and in faith ask Our Lord to have pity on us and to remove this scourge and through a scientific breakthrough, grant us a quick resolution to this crisis of contagion. Even if God remains silent, do not cease praying. He will surely heed our prayers.
