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From: Genesis 2:18-25
The Creation of Eve
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Commentary:
2:18-25. God continues to take care of man, his creature. The sacred writer con-
veys this by means of a human metaphor, depicting God as a potter who realizes
his creation is not yet perfect. The creation of the human being is not yet over:
he needs to be able to live in a full and deep union with another of his kind. The
animals were also created by God, but they cannot provide complete companion-
ship. So God creates woman, giving her the same body as man. From now on it
is possible for the human being to communicate. The creation of woman, there-
fore, marks the climax of God’s love for the human being he created.
This passage also shows us man’s interiority: he is aware of his own aloneness.
Although here loneliness is more a possibility and a fear rather than a real situ-
son, we are being told that it is through awareness of being alone that man can
appreciate the benefit of communion with others.
2:19-20. Like man, animals are created out of matter, but they are not said to
have received from God the breath of life. Only man is given the breath of life,
and this is what makes him essentially different from animals: man has a form
of life given him directly by God; that is to say, he is animated by a spiritual prin-
ciple which enables him to converse with God and to have real communion with
other human beings. We call this “soul” or “spirit”. It makes man more akin to
God than to animals, even though the human body is made from the earth and
belongs to the earth just as an animal’s body does (cf. the notes on 1:26 and
2:7).
“The unity of soul and body is so profound that one has to consider the soul to
be the ‘form’ of the body (cf. Council of Vienne, “Fidei Catholicae”): that is, it is
because of its spiritual soul that the body made of matter becomes a living, hu-
man body; spirit and matter, in man, are not two natures united, but rather their
union forms a single nature” (”Catechism of the Catholic Church”, 365).
2:21-22. This sleep is a kind of death; it is as if God suspended the life he gave
man, in order to re-shape him so that he can begin to live again in another way—
by being two, man and woman, and no longer alone. By describing the creation
of woman as coming from one of Adam’s ribs, the sacred writer is saying that,
contrary to people’s thinking at the time, man and woman have the same nature
and the same dignity, for both have come from the same piece of clay that God
shaped and made into a living being. The Bible is also explaining the mutual
attraction man and woman have for one another.
2:23 When man—now in the sense of the male human being—recognizes woman
as a person who is his equal, someone who has the same nature as himself, he
discovers in her the fit “helper” God wanted him to have. Now indeed the creation
of the human being is complete, having become “man becomes the image of God
not so much in the moment of solitude as in the moment of communion” (John
Paul II, General Audience, 4 November 1979).
The first man’s acclaim for the first woman shows the capacity both have to asso-
ciate intimately in marriage. Man’s attitude to woman as it comes across here is
that of husband to wife. “In his wife he sees the fulfillment of God’s intention: ‘It is
not good that the man should he alone; I will make him a helper fit for him,’ and
he makes his own the cry of Adam, the first husband: ‘This at last is bone of my
bones and flesh of my flesh.’ Authentic conjugal love presupposes and requires
that a man have a profound respect for the equal dignity of his wife: ‘You are not
her master,’ writes St Ambrose (”Hexaemeron”, 5, 7, 19) ‘but her husband; she
was not given to you to be your slave, but your wife [...]. Reciprocate her atten-
tiveness to you and be grateful to her for her love”’ (John Paul II, “Familiaris Con-
sortio”, 25).
2:24. These words are a comment by the sacred writer in which, having told the
story of the creation of woman, he depicts the institution of marriage as some-
thing established by God at the time when human life began. As John Paul II ex-
plains, “this conjugal communion sinks its roots in the natural complementarity
that exists between man and woman, and is nurtured through the personal wil-
lingness of the spouses to share their entire life-project, what they have and what
they are: for this reason such communion is the fruit and the sign of a profoundly
human need” (”Farniliaris Consortio”, 19).
By joining in marriage, man and woman form a family. Even the earliest transla-
tions of the Bible (Greek and Aramaic), interpreted this passage as meaning “the
two will become one flesh”, thereby indicating that marriage as willed by God
was monogamous. Jesus also referred to this passage about the origin of man to
teach the indissolubility of marriage, drawing the conclusion that “what God has
joined together, let no man put asunder” (Mt 19:5 and par.) The Church teaches
the same: “The intimate partnership of life and the love which constitutes the mar-
ried state has been established by the Creator and endowed by him with its own
proper laws: it is rooted in the contract of its partners, that is, in their irrevocable
personal consent. It is an institution confirmed by the divine law and receiving its
stability, even in the eyes of society, from the human act by which the partners
mutually surrender themselves to each other; for the good of the partners, of the
children, and of society this sacred bond no longer depends on human decision
alone. For God himself is the author of marriage and has endowed it with various
benefits and with various ends in view” (Vatican II, “Gaudium Et Spes”, 48,).
2:25. Here we can see how man and his body were totally in harmony, as were
man and woman; this harmony will be broken due to the sin the narrative goes
on to report.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Mark 7:24-30
The Curing of the Syrophoenician Woman
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Commentary:
24. The region of Tyre and Sidon is nowadays the southern part of Lebanon —
Phoenicia in ancient times. The distance from the lake of Gennesaret to the
frontier of Tyre and Sidon is not more than 50 kms (30 miles). Jesus withdrew
from Palestine to avoid persecution by the Jewish authorities and to give the
Apostles more intensive training.
27. Our Lord actually uses the diminutive—”little dogs” to refer to the Gentiles
— thereby softening a scornful expression which Jews used. On the episode
of the Canaanite woman cf. notes on parallel passages, Mt 15:21-28.
[The notes on Mt 15:21-28 states:
21-22. Tyre and Sidon were Phoenician cities on the Mediterranean coast, in
present-day Lebanon. They were never part of Galilee but they were near its
north-eastern border. In Jesus’ time they were outside the territory of Herod An-
tipas. Jesus withdrew to this area to escape persecution from Herod and from
the Jewish authorities and to concentrate on training His Apostles.
Most of the inhabitants of the district of Tyre and Sidon were pagans. St. Mat-
thew calls this woman a “Canaanite”; according to Genesis (10:15), this district
was one of the first to be settled by the Canaanites; St. Mark describes the wo-
man as a “Syrophoenician” (Mark 7:26). Both Gospels point out that she is a
pagan, which means that her faith in our Lord is more remarkable; the same
applies in the case of the centurion (Matthew 8:5-13).
The Canaanite woman’s prayer is quite perfect: she recognizes Jesus as the
Messiah (the Son of David)—which contrasts with the unbelief of the Jews; she
expresses her need in clear, simple words; she persists, undismayed by obsta-
cles; and she expresses her request in all humility: “Have mercy on me.” Our
prayer should have the same qualities of faith, trust, perseverance and humility.
24. What Jesus says here does not take from the universal reference of His tea-
ching (cf. Matthew 28:19-20; Mark 16:15-16). Our Lord came to bring His Gospel
to the whole world, but He Himself addressed only the Jews; later on He will
charge His Apostles to preach the Gospel to pagans. St. Paul, in his missionary
journeys, also adopted the policy of preaching in the first instance to the Jews
(Acts 13:46).
25-28. This dialogue between Jesus and the woman is especially beautiful. By
appearing to be harsh He so strengthens the woman’s faith that she deserves
exceptional praise: “Great is your faith!” Our own conversation with Christ should
be like that: “Persevere in prayer. Persevere, even when your efforts seem barren.
Prayer is always fruitful” (St. J. Escriva, “The Way”, 101).]
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
Liturgical Colour: Green.
First reading | Genesis 2:18-25 © |
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Responsorial Psalm |
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Psalm 127(128):1-5 © |
Gospel Acclamation | Ps144:13 |
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Or | Jm1:21 |
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Gospel | Mark 7:24-30 © |
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Mark | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
Mark 7 |
|||
24. | And rising from thence he went into the coasts of Tyre and Sidon: and entering into a house, he would that no man should know it, and he could not be hid. | Et inde surgens abiit in fines Tyri et Sidonis : et ingressus domum, neminem voluit scire, et non potuit latere. | και εκειθεν αναστας απηλθεν εις τα μεθορια τυρου και σιδωνος και εισελθων εις οικιαν ουδενα ηθελεν γνωναι και ουκ ηδυνηθη λαθειν |
25. | For a woman as soon as she heard of him, whose daughter had an unclean spirit, came in and fell down at his feet. | Mulier enim statim ut audivit de eo, cujus filia habebat spiritum immundum, intravit, et procidit ad pedes ejus. | ακουσασα γαρ γυνη περι αυτου ης ειχεν το θυγατριον αυτης πνευμα ακαθαρτον ελθουσα προσεπεσεν προς τους ποδας αυτου |
26. | For the woman was a Gentile, a Syrophenician born. And she besought him that he would cast forth the devil out of her daughter. | Erat enim mulier gentilis, Syrophnissa genere. Et rogabat eum ut dæmonium ejiceret de filia ejus. | ην δε η γυνη ελληνις συραφοινικισσα τω γενει και ηρωτα αυτον ινα το δαιμονιον εκβαλη εκ της θυγατρος αυτης |
27. | Who said to her: Suffer first the children to be filled: for it is not good to take the bread of the children, and cast it to the dogs. | Qui dixit illi : Sine prius saturari filios : non est enim bonum sumere panem filiorum, et mittere canibus. | ο δε ιησους ειπεν αυτη αφες πρωτον χορτασθηναι τα τεκνα ου γαρ καλον εστιν λαβειν τον αρτον των τεκνων και βαλειν τοις κυναριοις |
28. | But she answered and said to him: Yea, Lord; for the whelps also eat under the table of the crumbs of the children. | At illa respondit, et dixit illi : Utique Domine, nam et catelli comedunt sub mensa de micis puerorum. | η δε απεκριθη και λεγει αυτω ναι κυριε και γαρ τα κυναρια υποκατω της τραπεζης εσθιει απο των ψιχιων των παιδιων |
29. | And he said to her: For this saying go thy way, the devil is gone out of thy daughter. | Et ait illi : Propter hunc sermonem vade : exiit dæmonium a filia tua. | και ειπεν αυτη δια τουτον τον λογον υπαγε εξεληλυθεν το δαιμονιον εκ της θυγατρος σου |
30. | And when she was come into her house, she found the girl lying upon the bed, and that the devil was gone out. | Et cum abiisset domum suam, invenit puellam jacentem supra lectum, et dæmonium exiisse. | και απελθουσα εις τον οικον αυτης ευρεν το δαιμονιον εξεληλυθος και την θυγατερα βεβλημενην επι της κλινης |
We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Luminous Mysteries or Mysteries of Light (Thursdays) see Rosarium Virginis Mariae
1. Jesus' Baptism in the Jordan (II Corinthians 5:21, Matthew 3:17 and parallels) [Spiritual fruit - Gratitude for the gift of Faith]
2. Jesus' self-manifestation at the wedding of Cana (John 2:1- 12) [Spiritual fruit - Fidelity]
3. Jesus' proclamation of the Kingdom of God, with His call to conversion (Mark 1:15, Mark 2:3-13; Luke 7:47- 48, John 20:22-23) [Spiritual fruit - Desire for Holiness]
4. Jesus' Transfiguration (Luke 9:35 and parallels) [Spiritual fruit - Spiritual Courage]
5. Jesus' institution of the Eucharist, as the sacramental expression of the Paschal Mystery. (Luke 24:13-35 and parallels, 1 Corinthians 11:24-25) [Spiritual fruit - Love of our Eucharistic Lord]
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