The central story this week in the lectionary is Christ meeting up with a Canaanite woman outside of his own turf of Israel. On first glance his dealings with her do not appear characteristic of him. Not answering someone talking to him ? Not wanting to deal with someone outside of the Jews ? Then the worse – calling her a “dog” after the manner of the Jews, who considered the Gentiles “dogs” on account of their idolatry. Was Jesus having an "excedrin headache no. 9?"
This story can be looked at in a variety of ways. First Christ and others dealing with women. Another is relating to people outside of our culture. These are all relevant but maybe the clincher is how do the "ins" deal with the "outs"? OK, certainly compared to the Pharisees, Jesus may not have been "in" but compared to this woman a pagan, and outsider he was definitely "in."
This classic struggle of "ins" and "outs" can be applied in so many ways – religion, economics and socially. Fairness and justice are all part of it. We see people not as they are – in this case simply trying to get a cure for a child. We tend to classify and put labels on people which isn’t fair. We will see some of this in the look at the movie "Legally Blonde." We salute those that are trying to bridge barriers. Such as the case in "Freedom Summer", 50 years ago in trying to sign up Blacks to vote in Mississippi. Be sure to check out the video at the end of the email – how one person can exact change.
Back to the story. She is at first loud and probably obnoxious. But she learns perseverance- she has to wait on him . She gets it right – kneeling in front of Jesus as Messiah and acting humble. It’s all part of God’s time. To his disciples, he teaches inclusion since they wanted to send her away. Jesus is showing how to build community. The contrast is obvious with the pharisees who appear earlier in the reading.
The last item is calling her a dog. We hear the word as "dog" but they say in Greek there is an affectionate term for household pets. Jesus is not calling the Canaanite woman a dog to insult her but, rather, to test her faith. The comment is a carefully aimed assault on the woman’s pride. The intention of the statement is to penetrate and expose a humble posture that is ready to receive the blessing He has reserved for her.
Another take on "Christ and Canaanite Woman"
"Christ and the Canaanite Woman" -Pieter Lastman (1617)
This reflects Glen Miller’s scholarship on the story. This story (Syrophoenician woman) originated with Mark first and then was used by Matthew.
Matthew made four important modifications in Mark’s account:
- The Greek woman refers to Jesus by the messianic title "son of David" (15:22).
- At first, Jesus ignores the woman’s request and the disciples complain that she is badgering them (15:23).
- Jesus responds to them by saying that he was sent only to the lost sheep of the house of Israel, i.e., the Jews (15:24).
- After the clever repartee, Jesus responds by saying that her faith (or trust) is enormous and informs her directly that the exorcism is fulfilled (15:28).
This can be a disconcerting story in that some have interpreted Christ’s actions as "putting her off" by not listening or as unsympathetic and downright rude in another.
The context of the story is important to understand as well as the flow of the story.
Historically, Jesus is taking his disciples aside for some very needed rest. The house provided a place of retreat for Jesus with his disciples. He was trying to escape notice. He heads northward to “Tyre and Sidon,” port cities in what today would be parts of Lebanon and Syria. "Canaanite" was a term Jews gave to the pagan semites.
It is important to see this scripture in relationship to the Pharisees story earlier in the reading. The woman story is between the story of the Pharisees and the story involving the disciples. The Pharisees belong to the covenant people but take offense at the conduct of Jesus’ disciples, challenge his authority, and are so defective in understanding the Scriptures that they show themselves not to be plants the heavenly Father has planted. But this woman is a pagan, a descendent of ancient enemies, and with no claim on the God of the covenant. Yet in the end she approaches the Jesus and with great faith asks only for grace; and her request is granted. This is his public ministry.
"We all have our own Canaanite women"
Christian Piatt writes about this story in the Huffington Post
"Of course we will never know whether Jesus’ intentions were pure, or if he succumbed to a very human moment of intolerance. But the fact remains that we, like Jesus, should be challenged to reach beyond whatever lines we’ve drawn around our faith and the justice it claims to include those beyond the boundary.
"We all have our own Canaanite women, and we’ve all been in Jesus’ position. How we respond to this story tells us less about Jesus than it does about ourselves. "
If she has been offended (and doesn’t say so) how should we respond?
The Rev Joanna Harader also writes about this story in the Huffington Post on being offended
"So what should offend Christians?
Personal injustice? Probably.
Social injustice? Definitely.
Personal irritation? Not so much.
How should Christians react to being offended?
Perhaps by bearing silent witness, by not responding in kind.
Perhaps by speaking out — particularly when the offensive behavior is creating unjust systems and hurting vulnerable people.
Perhaps by engaging in some self-reflection — asking why we are offended, if we have a right to be offended — and then deciding to get over ourselves. "
Doin’ Some Hollerin’ – The Canaanite woman in poetry
From Jan Williams "Painted Prayerbook"
A Canaanite woman from that region
came out and started shouting,
“Have mercy on me, Lord, Son of David;
my daughter is tormented by a demon.”
– Matthew 15:22
"Christ and the Canaanite Woman.” Drouais, 1784.
Clearly Jesus didn’t realize who he was messing with that day. Or did he? Perhaps Jesus knew precisely what he was doing and chose to use this encounter as a teaching moment for his hearers. Or perhaps he was simply in a stubborn mood and found himself facing someone who could match him easily, stubborn for stubborn. Either way, the story shows us that when it comes to saving what needs saving, being merely nice and pliant won’t win the day, or the life. Sometimes we need to dig in our heels and do some hollering
Stubborn Blessing
"Don’t tell me no.
I have seen you
feed the thousands,
seen miracles spill
from your hands
like water, like wine,
seen you with circles
and circles of crowds
pressed around you
and not one soul
turned away.
"Don’t start with me.
"I am saying
you can close the door
but I will keep knocking.
You can go silent
but I will keep shouting.
You can tighten the circle
but I will trace a bigger one
around you,
around the life of my child
who will tell you
no one surpasses a mother
for stubbornness.
"I am saying
I know what you
can do with crumbs
and I am claiming mine,
every morsel and scrap
you have up your sleeve.
Unclench your hand,
your heart.
Let the scraps fall
like manna,
like mercy
for the life
of my child,
the life of
the world.
Don’t you tell me no. "
© Jan Richardson. janrichardson.com.
"Goin’ Down Mississippi", 50 years ago
Jesus meeting with someone on the outside was somewhat accidental though possibly inevitable since he was out of Israel in Tyre and Sidon.
50 years ago, a classic confrontation between the "ins" and "outs" occurred in Mississippi. This time the meeting was deliberate – with both whites and blacks in the north on the "inside" journeying to that state to help get Blacks registered to vote. Achieving dignity and a place in society was the ultimate goal.
This was a planned confrontation, not accidental. Unlike with Jesus meeting with the Canaanite women there was a price to be paid for this confrontation. This played out in the so-called Freedom Summer in Mississippi, a classic part of the Civil Right struggle.
From PBS
Selection from Part 1 of the documentary
"In 1964, less than 7% of Mississippi’s African Americans were registered to vote, compared to between 50 and 70% in other southern states. In many rural counties, African Americans made up the majority of the population and the segregationist white establishment was prepared to use any means necessary to keep them away from the polls and out of elected office. As Mississippian William Winter recalls, “A lot of white people thought that African Americans in the South would literally take over and white people would have to move, would have to get out of the state.”
"In 1964, a new plan was hatched by Bob Moses, a local secretary for the Student Nonviolent Coordinating Committee (SNCC). For 10 weeks, white students from the North would join activists on the ground for a massive effort that would do what had been impossible so far: force the media and the country to take notice of the shocking violence and massive injustice taking place in Mississippi.
"Word of the coming influx spread and Mississippi officials geared up for the newcomers by increasing police forces, passing new ordinances, and purchasing riot gear and weapons. Meanwhile, Mississippi Summer Project (later known as Freedom Summer) students gathered on the campus of Western College for Women in Oxford, Ohio to meet with SNCC leaders for training. After the first week, the volunteers learned that three members of their group — Mickey Schwerner, Andrew Goodman, and James Chaney — had gone missing in Mississippi. As the days passed and the young men were not heard from, people began to fear the worst — that they had been murdered by the Klan. " Later they found out they had been murdered.
"Undaunted, Freedom Summer volunteers went down to Mississippi, fanning out across the state, embedding themselves with local families, and setting up Freedom Schools for children where African American history and culture were taught — subjects forbidden in their regular public schools.
Read more about Freedom Summer…
Religion’s role in "Freedom Summer"
"Fifty years after Freedom Summer, it’s easy to attribute the risks of the militant SNCC and its Freedom Summer volunteers to youthful idealism. But many who were there on the ground insist faith played an essential role in this monumental effort to reclaim the heart of democracy.
"It was no accident that the three civil rights workers who were killed were going to investigate a church burning. As one of the few spaces where blacks were free to gather and speak freely with one another, churches were essential organizing centers in the Mississippi movement. But the church was not only essential for its social function.
"For Mississippi native Fannie Lou Hamer, the church’s gospel was inextricably linked to the freedom message. “The 17th chapter of Acts and the 26th verse said God ‘has made of one blood all nations.’ And if I didn’t believe in Christianity, then I don’t think I could actually feel free and believe in freedom,” she said.
"Though it took great courage for young people to go to Mississippi when they knew their lives were at risk, Freedom Summer’s volunteers said they were inspired by the faith of women like Hamer, who was kicked off the cotton plantation where she and her husband lived and worked after she tried to register to vote.
Lectionary at the Movies – "Legally Blonde"
This is a classic movie involving those who are "in" spurning those who are "out". The "Canaanite woman" in this story is not separated by religion or national origin but by social class and demeanor and in also education.
Reese Witherspoon plays a socially aware sorority girl, Elle, whose only desire in life was to win her college boyfriend back, Warner. He was accepted into Harvard Law School but decided she wasn’t good enough (not serious enough) so doesn’t want her around and breaks up with her. Elle wants nothing but to be his wife. While Elle is president of her sorority, a Hawaiian Tropic girl, Miss June in her campus calendar, and, above all, a natural blonde, she is not considered the intellectual equal of others.
However, she gains admissions to Harvard and finds that the school presents challenges that many feel she is not up to. She is separate by her looks and her naive behavior from the other students. There is even a betting pool to see how long she lasts. Moreover former boyfriend Warner has hooked up with a new girl friend.
The key to this story is from Ephesians 4:11. God gives each of us special gifts, and God expects us to use them. She came to the realization that Warner will never respect her after an incident at a party and became determined to build up her own talents. Elle had gifts she never knew existed until she rose to the challenge of being more than what she was. Elle eventually graduates Harvard with high honors and was been invited into one of Boston’s best law firms.
Building Community – from an unsung hero
He could be anyone but in this video he is not just anyone. Like the Canaanite women he is persistent – not for himself but for others.
This is the story of one man promoting a better life in Thailand produced, believe it not, by an insurance company! This 3 minute video centers around the theme of generosity. But woven into this miniature story are images of spirituality, community, witness, ethics, and love. Take a look! It’s a good way to bring closure on a week or to start a week anew.