Rito Romano
XX Domenica del Tempo Ordinario - 20 agosto 2023
Is 56,1.6-7; Sal 66; Rm 11,13-15.29-32; Mt 15,21-28
Rito Ambrosiano
1Re 19, 8b-16. 18a-b; Sal 17; 2Cor 12, 2-10b; Mt 10, 16-20
Domenica XI dopo Pentecoste
1) Il grido della fede per invocare un dono non per pretenderlo.
Domenica scorsa, abbiamo meditato sulla preghiera filiale di Cristo, che esprime la sua esigenza di stare con il Padre, e sulla preghiera di Pietro che per stare con Cristo gli grida: “Signore, salvami”. Il Vangelo di oggi ci fa ascoltare il grido di una donna pagana che - in modo supplice e fiducioso - si rivolge al Messia dicendo: “Pietà di me, Signore, figlio di Davide!”. Questa donna implora Cristo di liberare sua figlia dal demonio. Chiede umilmente al Signore di compiere un miracolo, ma non esige l’intervento divino come un diritto, lo aspetta come un dono. Lo domanda a Colui che è dono, riconoscendo in lui il Signore e Messia. La sua fede è tutta racchiusa nell’espressione: “Pietà di me, Signore, Figlio di Davide”.
Ancora una volta la Liturgia ci fa contemplare il “Vangelo della Grazia” che risponde al desiderio di salvezza e per questo ci fa pregare: “Infondi in noi la dolcezza del tuo amore, perché amandoti in ogni cosa e sopra ogni cosa, otteniamo i beni da te promessi, che superano ogni desiderio” (Colletta).
Pregando in questo modo ci mettiamo nell’orizzonte sconfinato dell’amore di Dio per noi, amore che ci attira a Lui per colmarci di gioia.
L’episodio raccontato dal Vangelo di oggi s’inserisce e si comprende in questa logica dell’amore tenero ed infinito di Dio. In questi brano San Matteo ci racconta di un incontro che si svolge “in terra straniera” con una donna pagana, che è una madre oppressa da un dolore angosciante (“Mia figlia è molto tormentata da un demonio”). Questa madre ottenne quello che domandava. Il racconto evangelico di oggi ci racconta la storia di un dolore aperto alla fede e di una fede diventata miracolo e liberazione.
La donna Cananea si rivolge a Gesù, sicura di essere esaudita. La sua fede è insistente, coraggiosa, umile, più forte dell’apparente rifiuto. La fede deve essere nel contempo sicura e paziente. Non deve lasciarsi scoraggiare nemmeno dal silenzio di Dio: “Non le rivolse neppure la parola”. Può sembrare sconcertante il silenzio di Gesù, tanto che suscita l’intervento dei discepoli, ma non si tratta di insensibilità al dolore di quella donna.
Sant’Agostino commenta giustamente: “Cristo si mostrava indifferente verso di lei, non per rifiutarle la misericordia, ma per infiammarne il desiderio” (Sermo 77, 1: PL 38, 483). L’apparente presa di distanza di Gesù, che dice: “Non sono stato mandato se non alle pecore perdute della casa di Israele” (Mt 15, 24), non scoraggia la cananea, che insiste: “Signore, aiutami!” (Mt 15, 25). E anche quando riceve una risposta che sembra chiudere ogni speranza - “Non è bene prendere il pane dei figli e gettarlo ai cagnolini” (Mt 15, 26) -, non desiste. Non vuole togliere nulla a nessuno: nella sua semplicità e umiltà le basta poco, le bastano le briciole, le basta solo uno sguardo, una buona parola del Figlio di Dio. E Gesù rimane ammirato per una risposta di fede così grande di questa madre e le dice: “Avvenga per te come desideri” (Mt 15, 28) e a partire da quell’istante sua figlia fu guarita.
2) Domanda perseverante a chi ci ama.
La guarigione di una giovane donna non è il solo miracolo di cui parla il Vangelo oggi. Durante il dialogo tra Cristo e la donna Cananea, che mendica una grazia, è avvenuto un altro miracolo più grande della guarigione di sua figlia. Questa madre è diventata una “credente”, una delle prime credenti provenienti dal paganesimo.
Se il Messia l’avesse ascoltata alla prima richiesta, tutto quello che questa donna avrebbe conseguito sarebbe stata la liberazione della figlia. La vita sarebbe trascorsa con qualche fastidio in meno. Ma tutto sarebbe finito lì e, alla fine, madre e figlia sarebbero morte nell’anonimato. Invece così si parlerà di questa anonima donna pagana fino alla fine del mondo. E, forse, Gesù ha preso lo spunto proprio da questo incontro per proporre la parabola della vedova importuna sulla “necessità di pregare sempre, senza stancarsi mai”.
Nell'insistenza della donna cananea traspare la fiducia nel potere di Gesù. Lui cercava di starsene nascosto, ma la fama che lo accompagnava gli impediva un solo istante di tregua. Lui era lì per lei (e oggi Lui è qui per noi). E lei lo aveva capito. La sua presenza in quel territorio non ebreo, “nella zona di Tiro e di Sidone”, non poteva essere il frutto di un caso. Aveva intuito il tempo favorevole per la salvezza della figlia. Questa certezza la muove, la spinge sino a Gesù. La certezza della fede piena di speranza la getta ai piedi di Cristo che dice: “Donna, davvero grande è la tua fede! Ti sia fatto come desideri” (Mt 15,28). Sì, questa donna ha una fede grandissima. “Pur non conoscendo né gli antichi profeti, né i recenti miracoli del Signore, né i suoi comandamenti né le sue promesse, anzi, respinta da lui, persevera nella sua domanda e non si stanca di bussare alla porta di colui che per fama gli era stato indicato come salvatore. Perciò la sua preghiera viene esaudita in modo visibile e immediato” (San Beda il Venerabile, Omelie sui Vangeli I, 22 : PL 94, 102-105).
La preghiera insistente di questa donna non nasce solamente dalla necessità di ottenere la guarigione della figlia, nasce dalla fede che non è il risultato di una teoria o di un bisogno ma di un incontro con Cristo il Figlio del “Dio vivente, che chiama e svela il suo amore” (Papa Francesco, Lumen Fidei, 4), con un gesto di misericordia.
Inoltre, l’episodio, sul quale stiamo meditando, ci fa capire che nella preghiera di domanda al Signore non dobbiamo attenderci un compimento immediato di ciò che noi chiediamo, ma affidarci piuttosto a cuore di Cristo, cercando di interpretare le vicende della nostra vita nella prospettiva del suo disegno di amore, spesso misterioso ai nostri occhi. Per questo, nella nostra preghiera, domanda, lode e ringraziamento dovrebbero fondersi assieme, anche quando ci sembra che Dio non risponda alle nostre concrete attese. L’abbandonarsi all’amore di Dio, che ci precede e ci accompagna sempre, è uno degli atteggiamenti di fondo del nostro dialogo con Lui.
Un esempio chiaro di questo atteggiamento è offerto dalla vergini consacrate, che sono chiamate a vivere in modo particolare il “servizio della preghiera”, come è detto durante il Rito di Consacrazione, quando viene consegnato loro il Libro delle Ore.
Inoltre con la piena donazione di sè stesse a Cristo, queste donne testimoniano che come chiedere, come pregare: prima che il dono (=grazia) sia concesso, esse aderiscono a Gesù, che nei suoi doni dona se stesso. Il Donatore è più prezioso del dono accordato; è il “Tesoro inestimabile”, la “Perla preziosa”; il dono del miracolo è concesso “in aggiunta” (cfr Mt 6,21 e 6,33).
Queste consacrate testimoniano una cosa molto importante: prima che il dono venga concesso, è necessario aderire a Colui che dona: il donatore è più prezioso del dono. Anche per noi, quindi, al di là di ciò che Dio ci da quando lo invochiamo, il dono più grande che può darci è la sua amicizia, la sua presenza, il suo amore. Lui è il tesoro prezioso da chiedere e custodire sempre.
Non dimentichiamo infine il profondo legame tra l’amore a Dio e l’amore al prossimo che deve entrare anche nella nostra preghiera. La nostra preghiera apre la porta a Dio, che ci insegna ad uscire costantemente da noi stessi per essere capaci di farci vicini agli altri, specialmente nei momenti di prova, per portare loro consolazione, speranza e luce. Il Signore Gesù ci conceda di essere capaci di una preghiera perseverante e intensa, per rafforzare il nostro rapporto personale con Dio Padre, allargare il nostro cuore alle necessità di chi ci sta accanto e sentire la bellezza di essere “figli nel Figlio” insieme con tante sorelle e fratelli.
Lettura Patristica
Erma (II secolo)
Il Pastore, Precetto IX
Allontana da te ogni dubbio e non esitare, neppure un istante, a chiedere qualche grazia al Signore, dicendo fra te e te: Come è possibile che io possa chiedere e ottenere dal Signore, che ho tanto peccato contro di lui? Non pensare a ciò, ma rivolgiti a lui di tutto cuore e pregalo senza titubare; sperimenterai la sua grande misericordia. Dio non è come gli uomini che serbano rancore; egli dimentica le offese e ha compassione per la sua creatura .
Tu dunque purifica prima il tuo cuore da tutte le vanità di questo mondo e da tutti i peccati che abbiamo menzionati, poi prega il Signore e tutto otterrai. Sarai esaudito in ogni tua preghiera, se chiederai senza titubare. Se invece esiterai in cuor tuo, non potrai conseguire nulla di ciò che chiedi. Chi, pregando Dio, dubita, è uno di quegli indecisi che nulla assolutamente ottengono; invece chi è perfetto nella fede, chiede tutto confidando nel Signore e tutto riceve, perché prega senza dubbio o titubanza. Ogni uomo indeciso e tiepido, se non farà penitenza, difficilmente avrà la vita.
Purifica il tuo cuore da ogni traccia di dubbio, rivestiti di fede robusta, abbi la certezza che otterrai da Dio tutto ciò che domandi. Se poi avviene che, chiesta al Signore qualche grazia, egli tarda a esaudirti, non lasciarti prendere dallo scoraggiamento per il fatto di non aver ottenuto subito ciò che domandasti: certamente questo ritardo nell’ottenere la grazia chiesta o è una prova o è dovuto a qualche tuo fallo che ignori. Perciò non cessare di rivolgere a Dio la tua intima richiesta, e sarai esaudito, se invece ti scoraggi e cominci a diffidare, incolpa te stesso, e non colui che è disposto a concederti tutto.
Guardati dal dubbio! È sciocco e nocivo e sradica molti dalla fede, anche se sono assai convinti e forti. Tale dubbio è fratello del demonio e produce tanto male tra i servi di Dio. Disprezzalo dunque e dominalo in tutto il tuo agire, corazzandoti con una fede santa e robusta, perché la fede tutto promette e tutto compie; il dubbio invece, poiché diffida di sé, fallisce in tutte le opere che intraprende.
Vedi, dunque, che la fede viene dall’alto, dal Signore, e ha una grande potenza, mentre il dubbio è uno spirito terreno che viene dal diavolo, e non ha vera energia. Tu dunque servi alla fede, che ha vera efficacia, e tienti lontano dal dubbio che ne è privo. E così vivrai in Dio; e tutti coloro che ragionano così vivranno in Dio.
Lectura patristique
Saint Jean Chrysostome (344/354 - 407)
Homélie “Que le Christ soit annoncé”, 12-13, PG 51, 319-320
Une Cananéenne s'approcha de Jésus et se mit à le supplier à grands cris pour sa fille qui était possédée par le démon. Elle lui disait: Aie pitié de moi, Seigneur, ma fille est tourmentée par un démon (Mt 15,22). Cette femme, une étrangère, une barbare, sans aucun lien avec la communauté juive, qu'était-elle sinon une chienne indigne d'obtenir ce qu'elle demandait? Il n'est pas bien, dit Jésus, de prendre le pain des enfants pour le donner aux chiens (Mt 15,26)! Pourtant, sa persévérance lui a mérité d'être exaucée. Celle qui n'était qu'une chienne, Jésus l'a élevée à la noblesse des petits enfants; bien plus, û l'a comblée d'éloges. Il lui dit en la renvoyant: Femme, ta foi est grande, que tout se fasse pour toi comme tu le veux (Mt 15,28)! Quand on entend le Christ dire: Ta foi est grande, on n'a pas à chercher d'autre preuve de la grandeur d'âme de cette femme. Vois comme elle a effacé son indignité par sa persévérance. Remarque également que nous obtenons davantage du Seigneur par notre prière que par la prière des autres.
Comme la femme poussait des cris, les disciples s'approchèrent de Jésus et lui dirent: Donne-lui satisfaction, car elle nous poursuit de ses cris (Mt 15,23)! Mais il leur répondit: Je n'ai été envoyé qu'aux brebis perdues d'Israël (Mt 15,24). Alors la Cananéenne elle-même s'avança et lui cria encore: C'est vrai, Seigneur, mais justement les petits chiens mangent les miettes qui tombent de la table de leurs maîtres (Mt 15,27). Alors le Seigneur lui accorda aussitôt la faveur qu'elle désirait, en disant: Que tout se fasse pour toi comme tu le veux (Mt 15,28)!
Observe qu'après avoir opposé un refus aux disciples, le Seigneur accorde sa grâce à cette femme qui la lui demandait elle-même. <> D'abord elle n'avait obtenu aucune réponse à sa requête. Il a fallu qu'elle s'approche une, deux et trois fois, pour qu'il lui accorde la grâce désirée. A la fin, il a exaucé sa prière. Il nous a fait comprendre ainsi qu'en la faisant attendre, il n'avait pas l'intention de rejeter la Cananéenne, mais voulait nous donner à tous sa patience en exemple. <>
Forts désormais de tous ces enseignements du Seigneur, ne nous abandonnons pas au désespoir! Quand bien même nos péchés nous rendraient indignes d'obtenir sa grâce, sachons que nous pourrons la mériter par notre persévérance.
Patristic reading
Saint Augustino of Hippo (354 – 430)
Sermon XXVII. [LXXVII. Ben.]
On the words of the gospel, Mt 15,21 “Jesus went out thence, and withdrew into the parts of tyre and sidon. And behold, a Canaanitish woman,” etc.
1). This woman of Canaan, who has just now been brought before us in the lesson of the Gospel, shows us an example of humility, and the way of godliness; shows us how to rise from humility unto exaltation. Now she was, as it appears, not of the people of Israel, of whom came the Patriarchs, and Prophets, and the parents of the Lord Jesus Christ according to the flesh; of whom the Virgin Mary herself was, who was the Mother of Christ. This woman then was not of this people; but of the Gentiles. For, as we have heard, the Lord “departed into the coasts of Tyre and Sidon, and behold, a woman of Canaan came out of the same coasts,”1 and with the greatest earnestness begged of Him the mercy to heal her daughter, “who was grievously vexed with a devil.” Tyre and Sidon were not cities of the people of Israel, but of the Gentiles; though they bordered on that people. So then, as being eager to obtain mercy she cried out, and boldly knocked; and He made as though He heard her not,2 not to the end that mercy might be refused her, but that her desire might be enkindled; and not only that her desire might be enkindled, but that, as I have said before, her humility might be set forth. Therefore did she cry, while the Lord was as though He heard her not, but was ordering in silence what He was about to do. The disciples besought the Lord for her, and said, “Send her away; for she crieth after us.” And He said, “I am not sent, but unto the lost sheep of the house of Israel.”3
2. Here arises a question out of these words; “If He was not sent but unto the lost sheep of the house of Israel, how came we from among the Gentiles into Christ’s fold? What is the meaning of the so deep economy4 of this mystery, that whereas the Lord knew the purpose of His coming—that He might have a Church in all nations, He said that ‘He was not sent, but unto the lost sheep of the house of Israel’?” We understand then by this that it behoved Him to manifest His Bodily presence, His Birth, the exhibition of His miracles, and the power of His Resurrection, among that people: that so it had been ordained, so set forth from the beginning, so predicted, and so fulfilled; that Christ Jesus was to come to the nation of the Jews, to be seen and slain, and to gain from among them those whom He foreknew. For that people was not wholly condemned, but sifted. There was among them a great quantity of chaff, but there was also the hidden worth5 of the grain; there was among them that which was to be burnt, there was among them also that wherewith the barn was to be filled. For whence came the Apostles? whence came Peter? whence the rest?
3. Whence was Paul himself, who was first called Saul? That is, first proud, afterwards humble? For when he was Saul, his name was derived from Saul: now Saul was a proud king; and in his reign he persecuted the humble David.6 So when he who was afterwards Paul,7 was Saul, he was proud, at that time a persecutor of the innocent, at that time a waster of the Church. For he had received letters from the chief priests (burning as he was with zeal for the synagogue, and persecuting the Christian name), that he might show up whatever Christians he should find, to be punished.8 While he is on his way, while he is breathing out slaughter, while he is thirsting for blood, he is thrown to the ground by the voice of Christ from heaven the persecutor, he is raised up the preacher. In him was fulfilled that which is written in the Prophet, “I will wound and I will heal.”9 For that only in man cloth God wound, which lifteth itself up against God. He is no unkind10 physician who opens the swelling, who cuts, or cauterizes the corrupted part. He gives pain, it is true; but he only gives pain, that he may bring the patient on to health. He gives pain; but if he did not, he would do no good. Christ then by one word laid Saul low, and raised up Paul; that is, He laid low the proud, and raised up the humble. For what was the reason of his change of name, that whereas he was afore called Saul, he chose afterwards to be called Paul; but that he acknowledged in himself that the name of Saul when he was a persecutor, had been a name of pride? He chose therefore a humble name; to be called Paul, that is, the least. For Paul is, “the least.” Paul is nothing else but little. And now glorying in this name, and giving us a lesson11 of humility, he says, “I am the least of the Apostles.”12 Whence then, whence was he, but of the people of the Jews? Of them were the other Apostles, of them was Paul, of them were they whom the same Paul mentions, as having seen the Lord after His resurrection. For he says, “That He was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.”13
4. Of this people too, of the people of the Jews, were they, who when Peter was speaking, setting forth the Passion, and Resurrection, and Divinity of Christ (after that the Holy Ghost had been received, when all they on whom the Holy Ghost had come, spake with the tongues of all nations), being pricked in spirit as they heard him, sought counsel for their salvation, understanding as they did that they were guilty of the Blood of Christ; because they had crucified, and slain Him, in whose name though slain by, them they saw such great miracles wrought; and saw the presence of the Holy Ghost. And so seeking counsel they received for answer; “Repent, and be baptized every one of you, in the name of our Lord Jesus Christ, and your sins shall be forgiven you.”14 Who should despair of the forgiveness of his sins, when the crime of killing Christ was forgiven to those who were guilty of it? They were converted from among this people of the Jews; were converted, and baptized. They came to the Lord’s table, and in faith drank that Blood, which in their fury they had shed. Now in what sort they were converted, how decidedly,15 and how perfectly, the Acts of the Apostles show. “For they sold all that they possessed, and laid the prices of their things at the Apostles’ feet; and distribution was made unto every man according as he had need; and no man said that ought was his own, but they had all things common.”16 And, “They were,” as it is written, “of one heart and of one soul.” Lo here are the sheep of whom He said, “I am not sent but unto the lost sheep of the house of Israel.” For to them He exhibited His Presence, for them in the midst of their violence against Him He prayed as He was being crucified, “Father, forgive them, for they know not what they do.”17 The Physician understood how those frenzied men were in their madness putting the Physician to death, and in putting their Physician to death, though they knew it not, were preparing a medicine for themselves. For by the Lord so put to death are all we cured, by His Blood redeemed, by the Bread of His Body delivered from famine. This Presence then did Christ exhibit to the Jews. And so He said, “I am not sent, but unto the lost sheep of the house of Israel;” that to them He might exhibit the Presence of His body; not that He might disregard, and pass over the sheep which He had among the Gentiles.
5. For to the Gentiles He went not Himself, but sent His disciples. And in this was fulfilled what the Prophet said; “A people whom I have not known hath served Me.” See how deep, how clear, how express the prophecy is; “a people whom I have not known,” that is, to whom I have not exhibited My Presence, “hath served Me.” How? It goes on to say, “By the hearing of the ear they have obeyed Me:”18 that is, they have believed, not by seeing, but by hearing. Therefore have the Gentiles the greater praise. For the others saw and slew Him; the Gentiles heard and believed. Now it was to call and gather together the Gentiles, that that might be fulfilled which we have just now chanted, “Gather us from among the Gentiles, that we may confess to Thy Name, and glory in Thy praise,”19 that the Apostle Paul was sent. He, the least, made great, not by himself, but by Him whom he once persecuted, was sent to the Gentiles,20 from a robber become a shepherd, from a wolf a sheep. He, the least Apostle, was sent to the Gentiles, and laboured much among the Gentiles, and through him the Gentiles believed. His Epistles are the witnesses.
6. Of this you have a very sacred figure in the Gospel also. A daughter of a ruler of the synagogue was really dead, and her father besought the Lord, that He would go to her; he had left her sick, and in extreme danger.21 The Lord set out to visit and heal the sick; in the mean time it was announced that she was dead, and it was told the father; “Thy daughter is dead, trouble not the Master.” But the Lord who knew that He could raise the dead, did not deprive the despairing father of hope, and said to him,” Fear not: only believe.” So he set out to the maiden; and in the way a certain woman, who had suffered from an issue of blood, and in her lengthened illness had spent to no purpose all that she had upon physicians, pressed herself in, how she could, amongst the crowds. When she touched the border of His garment, she was made whole. And the Lord said, “Who touched Me?” The disciples who knew not what had taken place, and saw that He was thronged by the multitudes, and that He was troubling Himself about one single woman who had touched Him gently, answered in astonishment, “The multitudes press Thee, and sayest Thou, Who touched Me? And He said, Somebody hath touched Me? for the other press, she hath touched. The many22 then rudely23 press the Body of Christ, few touch it healthfully. “Somebody,” saith He, “hath touched Me, for I perceive that virtue is gone out of Me. And when the woman saw that she was not hid, she fell down at His feet,” and confessed what had taken place. After this He set out again, and arrived whither He was going, and raised to life the young daughter of the ruler of the synagogue who was found to be dead.
7. This was a literal fact, and was fulfilled as it is related i but nevertheless these very things which were done by the Lord had some further signification, being (if we may so say) a sort of visible and significative words. And this is especially plain, in that place where He sought fruit on the tree out of season, and because He found none, dried up the tree by His curse.24 Unless this action be regarded as a figure, there is no good meaning in it; first to have sought fruit on that tree when it was not the season for fruit on any tree; and then even if it were now the time of fruit, what fault in the tree was it to have none? But because it signified, that He seeketh not for leaves only, but for fruit also, that is, not for the words only, but for the deeds of men, by drying up that tree whereon he found only leaves, he signified their punishment who can speak good things, but will not do them. And so it is in this place also. For surely there is a mystery in it. He who foreknoweth all things saith, “Who touched Me?” The Creator maketh Himself like one who is ignorant; and He asketh, who not only knew this, but who even foreknew all other things. Doubtless there is something which Christ would speak to us in this significant mystery.
8. That daughter of the ruler of the synagogue was a figure of the people of the Jews, for whose sake Christ had come, who said, “I am not sent but unto the lost sheep of the house of Israel.” But the woman who suffered from the issue of blood, figured the Church from among the Gentiles, to which Christ was not sent in His bodily presence. He was going to the former, He was intent on her recovery; meanwhile the latter runs to meet Him, touches His border as though He knew it not; that is, she is healed by Him who is in some sense absent. He saith, “Who touched Me?” as though He would say; I do not know this people; “A people whom I have not known hath served Me. Some one hath touched Me. For I perceive that virtue is gone out of Me;” that is, that My Gospel hath gone out and filled the whole world. Now it is the border that is touched, a small and outside25 part of the garment. Consider the Apostles as it were the garment of Christ. Among them Paul was the border; that is, the last and least. For he said of himself that he was both; “I am the least of the Apostles.”26 For he was called after them all, he believed after them all, he healed more than they all. The Lord was not sent but “unto the lost sheep of the house of Israel.” But because a “people whom He had not known, was also to serve Him, and to obey Him in the hearing of the ear,” He made mention of them too when He was among the others. For the same Lord said in a certain place, “Other sheep I have which are not of this fold; them also I must bring, that there may be one fold and one shepherd.”27
9. Of these was this woman; therefore she was not refused, but only put off. “I am not sent,” saith He, “but unto the lost sheep of the house of Israel.” And she was instant in her cries: she persevered, she knocked, as if she had already heard, “Ask, and receive; seek, and thou shall find; knock, and it shall be opened unto thee.” She kept on, she knocked. For so the Lord when He spake these words, “Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you;”28 had also said before, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you;”29 that is, lest after despising your pearls, they should even ill use you.30 Cast not therefore before them what they despise.
10. And how distinguish we (as might be answered) who are “swine,” and who are “dogs”? This has been shown in the case of this woman. For He only answered to her entreaties, “It is not meet to take the children’s bread, and to cast it to dogs.”31 Thou art a dog, thou art one of the Gentiles, thou worshippest idols. But for dogs what is so proper32 as to lick stones? “It is not” therefore “meet to take the children’s bread, and to cast it to dogs.” Had she retired after these words, she had gone away as she had come, a dog; but by knocking she was made of a dog one of human kind.33 For she persevered in asking, and from that reproach as it were she manifested her humility, and obtained mercy. For she was not excited, nor incensed, because she was called a dog, as she asked the blessing, and prayed for mercy, but she said, “Truth, Lord;”34 “Thou hast called me a dog, and truly a dog I am, I acknowledge my name: it is the Truth that speaks: but I ought not on that account to be refused this blessing. Verily I am a dog; ‘yet the dogs eat of the crumbs which fall from their masters’ table.’ It is but a moderate and a small blessing I desire; I do not press to the table, I only seek for the crumbs.”
11. See, Brethren, how the value of humility is set before us! The Lord had called her a dog; and she did not say, “I am not,” but she said, “I am.” And because she acknowledged herself to be a dog, immediately the Lord said, “Woman, great is thy faith; be it unto thee even as thou hast asked.”35 Thou hast acknowledged thyself to be a dog, I now acknowledge thee to be of human kind. “O woman, great is thy faith;” thou hast asked, and sought, and knocked; receive, find, be it opened unto thee. See, Brethren, how in this woman who was a Canaanite, that is, who came from among the Gentiles, and was a type, that is a figure, of the Church, the grace of humility has been eminently set before us. For the Jewish nation, to the end that it might be deprived of the grace of the Gospel, was puffed up with pride, because to them it had been vouchsafed36 to receive the Law, because out of this nation the Patriarchs had proceeded, the Prophets had sprung, Moses, the servant of God, had done the great miracles in Egypt which we have heard of in the Psalm,37 had led the people through the Red Sea, when the waters retired, and had received the Law, which he gave to this people. This was that whereupon the Jewish nation was lifted up, and through this very pride it happened that they were not willing to humble themselves to Christ the author of humility, and the restrainer of proud swelling, to God the Physician, who, being God, for this cause became Man, that man might know himself to be but man. O mighty remedy! If this remedy cure not pride, I know not what can cure it. He is God, and is made Man; He lays aside His Divinity, that is, in a manner sequestrates,38 hides, that is, what was His Own, and appears only in that He had taken to Him. Being God He is made man: and man will not acknowledge himself to be man, that is, will not acknowledge himself to be mortal, will not acknowledge himself to be frail, will not acknowledge himself to be a sinner, will not acknowledge himself to be sick, that so at least as sick he may seek the physician; but what is more perilous still, he fancies himself in sound health.
12. So then for this reason that people did not come to Him, that is by reason of pride; and the natural branches are said to be broken off from the olive tree, that is from that people founded39 by the Patriarchs; in other words, the Jews are for their punishment justly barren through the spirit of pride; and the wild olive is grafted into that olive tree. The wild olive tree is the people of the Gentiles. So says the Apostle, “that the wild olive tree is grafted into the good olive tree, but the natural branches are broken off.”40 Because of pride they were broken off: and the wild olive tree grafted in because of humility. This humility did the woman show forth when she said, “Truth, Lord,” “I am a dog, I desire only the crumbs.” In this humility also did the Centurion please Him; who when he desired that his servant might be healed by the Lord, and the Lord said, “I will come and heal him,” answered, “Lord, I am not worthy that Thou shouldest come under my roof, but speak the word only, and my servant shall be healed. I am not worthy that Thou shouldest come under my roof.”41 He did not receive Him into his house, but he had received Him already in his heart. The more humble, the more capacious, and the more full. For the hills drive back the water, but the valleys are filled by it. And what then, what said the Lord to those who followed Him after that he had said,” I am notworthy that Thou shouldest come under my roof”? “Verily I say unto you, I have not found so great faith, no, not in Israel;” that is, in that people to whom I came, “I have not found so great faith.” And whence great? Great from being the least, that is, great from humility. “I have not found so great faith;” like a grain of mustard seed, which by how much smaller it is, by so much the more burning is it. Therefore did the Lord at once graft the wild olive into the good olive tree. He did it then when He said, “Verily I say unto you, I have not found so great faith, no, not in Israel.”
1 Mt 15,21 etc.
2 Dissimulabatur ab ea.
3 Mt 15,23-24
4 Dispensatio.
5 Dignitas.
6 S 18,29
7 1Co 1,1
8 Ac 9,1, etc.
9 (Dt 32,39
10 Impius.
11 Commendans.
12 1Co 15,9
13 1Co 15,6
14 Ac 2,38
15 Planè.
16 Ac 4,32, etc.
17 Lc 23,34.
18 Ps 17,44-45 (xviii. 43, 44, English version).
19 Ps 106,47
20 Ac 9,15
21 Lc 8,41 etc.
22 Serm. 12,(lxii). 5 (4).
23 Molesti.
24 Mc 11,13, etc.
25 Extrema.
26 1Co 15,9
27 Jn 10,16
28 Mt 7,7
29 Mt 7,6
30 Molesti.
31 Mt 15,26
32 Familiare.
33 Homo.
34 Mt 15,27
35 Mt 15,28
36 Meruisset.
37 Ps 106
38 Sequestrat.
39 Creato.
40 Rm 11,17 etc.
41 Mt 8,7 etc.
Nessun commento:
Posta un commento