Catholic Caucus: Daily Mass Readings 10-Feb-2022; Saint Scholastica

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, Syrophœnissa 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

Catena Aurea by St. Thomas Aguinas

Mark CHAP. 7

7:24–30

24. And from thence he arose, and went into the borders of Tyre and Sidon, and entered in to an house, and would have no man know it: but he could not be hid.

25. For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:

26. The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.

27. But Jesus said unto her, Let the children first be filled: for it is not meet to take the children’s bread, and to cast it unto the dogs.

28. And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children’s crumbs.

29. And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.

30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

THEOPHYLACT. After that the Lord had finished His teaching concerning food, seeing that the Jews were incredulous, He enters into the country of the Gentiles, for the Jews being unfaithful, salvation turns itself to the Gentiles; wherefore it is said, And from thence he arose, and went into the borders of Tyre and Sidon.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Tyre and Sidon were places of the Canaanites, therefore the Lord comes to them, not as to His own, but as to men, who had nothing in common with the fathers to whom the promise was made. And therefore He comes in such a way, that His coming should not be known to the Tyrians and Sidonians. Wherefore it continues: And entered in to a house, and would have no man know it. For the time had not come for His dwelling with the Gentiles and bringing them to the faith, for this was not to be, till after His cross and resurrection.

THEOPHYLACT. (Pseudo-Aug. Quæst. e Vet. et Nov. Test. 77) Or else His reason for coming in secret was that the Jews should not find occasion of blame against Him, as if He had passed over to the unclean Gentiles. It goes on, But he could not be hid.

PSEUDO-AUGUSTINE. But if He wished to do so and could not, it appears as if His will was impotent; it is not possible however that our Saviour’s will should not be fulfilled, nor can He will a thing, which He knows ought not be. Therefore when a thing has taken place, it may be asserted that He has willed it. But we should observe that this happened amongst the Gentiles, to whom it was not time to preach; nevertheless not to receive them, when they came to the faith of their own accord, would have been to grudge them the faith. So then it came to pass that the Lord was not made known by His disciples; others, however, who had seen Him entering the house, recognised Him, and it began to be known that He was there. His will therefore was that He should not be proclaimed by His own disciples, but that others should come to seek Him, and so it took place.

BEDE. (in Marc. 2, 30) Having entered also into the house, He commanded His disciples not to betray who He was to any one in this unknown region, that they, on whom He had bestowed the grace of healing, might learn by His example, as far as they could, to shrink from the glory of human praise in the shewing forth of their miracles; yet they were not to cease from the pious work of virtue, when either the faith of the good justly deserved that miracles should be done, or the unfaithfulness of the wicked might necessarily compel them. For He Himself made known His entry into that place to the Gentile woman, and to whomsoever He would.

PSEUDO-AUGUSTINE. (ubi sup.) Lastly, the Canaanitish woman came in to Him, on hearing of Him; if she had not first submitted herself to the God of the Jews, she would not have obtained their benefit. Concerning her it continues: For a woman, whose daughter had an unclean spirit, as soon as she had heard of him, came in and fell at his feet.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Now by this the Lord wished to shew His disciples that He opened the door of faith even to the Gentiles, wherefore also the nation of the woman is described when it is added, The woman was a Gentile, a Syrophenician by nation, that is, from Syria of Phænice. It goes on: And she besought him that he would cast forth the devil out of her daughter.

AUGUSTINE. (de Con. Evan. 2, 49) It appears however that some question about a discrepancy may be raised, because it is said that the Lord was in the house when the woman came to her, asking about her daughter. When, however, Matthew says that His disciples had suggested to Him, Send her away, for she crieth after us, (Matt. 15:23) he appears to imply nothing less than that the woman uttered supplicating cries after the Lord, as He walked. How then do we infer that she was in the house, except by gathering it from Mark, who says that she came in to Jesus, after having before said that He was in the house? But Matthew in that he says, He answered her not a word, gave us to understand that He went out, during that silence, from the house; thus too the other events are connected together, so that they now in no way disagree. It continues; But he said unto her, Let the children be first filled.

BEDE. (ubi sup.) The time will come when even you who are Gentiles will obtain salvation; but it is right that first the Jews who deservedly are wont to be called by the name of children of God’s ancient election, should be refreshed with heavenly bread, and that so at length, the food of life should be ministered to the Gentiles. There follows: For it is not meet to take the children’s bread, and to cast it to the dogs.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) These words He uttered not that there is in Him a deficiency of virtue, to prevent His ministering to all, but because His benefit, if ministered to both Jews and Gentiles who had no communication with each other, might be a cause of jealousy.

THEOPHYLACT. He calls the Gentiles dogs, as being thought wicked by the Jews; and He means by bread, the benefit which the Lord promised to the children, that is, to the Jews. The sense therefore is, that it is not right for the Gentiles first to be partakers of the benefit, promised principally to the Jews. The reason, therefore, why the Lord does not immediately hear, but delays His grace, is, that He may also shew that the faith of the woman was firm, and that we may learn not at once to grow weary in prayer, but to continue earnest till we obtain.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) In like manner also to shew the Jews that He did not confer healing on foreigners in the same degree as to them, and that by the discovery of the woman’s faith, the unfaithfulness of the Jews might be the more laid bare. For the woman did not take it ill, but with much reverence assented to what the Lord had said. Wherefore it goes on, And she answered and said unto him, Truth, Lord, but the dogs under the table eat of the children’s crumbs.

THEOPHYLACT. As if she had said, The Jews have the whole of that bread which comes down from heaven, and Thy benefits also; I ask for the crumbs, that is, a small portion of the benefit.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Her placing herself therefore in the rank of dogs is a mark of her reverence; as if she said, I hold it as a favour to be even in the position of a dog, and to eat not from another table, but from that of the Master himself.

THEOPHYLACT. Because therefore the woman answered with much wisdom, she obtained what she wanted; wherefore there follows, And he said unto her, &c. He said not, My virtue hath made thee whole, but for this saying, that is, for thy faith, which is shewn by this saying, go thy way, the devil is gone out of thy daughter. It goes on, And when she was come into her house, she found her daughter laid upon the bed, and the devil gone out.

BEDE. (ubi sup.) On account then of the humble and faithful saying of her mother, the devil left the daughter; here is given a precedent for catechising and baptizing infants, seeing that by the faith and the confession of the parents, infants are freed in baptism from the devil, though they can neither have knowledge in themselves, or do either good or evil.

PSEUDO-JEROME. Mystically however the Gentile woman, who prays for her daughter, is our mother the Church of Rome. Her daughter afflicted with a devil, is the barbarian western race, which by faith hath been turned from a dog into a sheep. She desires to take the crumbs of spiritual understanding, not the unbroken bread of the letter.

THEOPHYLACT. The soul of each of us also, when he falls into sin, becomes a woman; and this soul has a daughter who is sick, that is, evil actions; this daughter again has a devil, for evil actions arise from devils. Again, sinners are called dogs, being filled with uncleanness. For which reason we are not worthy to receive the bread of God, or to be made partakers of the immaculate mysteries of God; if however in humility, knowing ourselves to be dogs, we confess our sins, then the daughter, that is, our evil life, shall be healed.

Catena Aurea Mark 7

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 10
38.	Now it came to pass as they went, that he entered into a certain town: and a certain woman named Martha, received him into her house.	Factum est autem, dum irent, et ipse intravit in quoddam castellum : et mulier quædam, Martha nomine, excepit illum in domum suam,	εγενετο δε εν τω πορευεσθαι αυτους και αυτος εισηλθεν εις κωμην τινα γυνη δε τις ονοματι μαρθα υπεδεξατο αυτον εις τον οικον αυτης
39.	And she had a sister called Mary, who sitting also at the Lord's feet, heard his word.	et huic erat soror nomine Maria, quæ etiam sedens secus pedes Domini, audiebat verbum illius.	και τηδε ην αδελφη καλουμενη μαρια η και παρακαθισασα παρα τους ποδας του ιησου ηκουεν τον λογον αυτου
40.	But Martha was busy about much serving. Who stood and said: Lord, hast thou no care that my sister hath left me alone to serve? speak to her therefore, that she help me.	Martha autem satagebat circa frequens ministerium : quæ stetit, et ait : Domine, non est tibi curæ quod soror mea reliquit me solam ministrare ? dic ergo illi ut me adjuvet.	η δε μαρθα περιεσπατο περι πολλην διακονιαν επιστασα δε ειπεν κυριε ου μελει σοι οτι η αδελφη μου μονην με κατελειπεν διακονειν ειπε ουν αυτη ινα μοι συναντιλαβηται
41.	And the Lord answering, said to her: Martha, Martha, thou art careful, and art troubled about many things:	Et respondens dixit illis Dominus : Martha, Martha, sollicita es, et turbaris erga plurima,	αποκριθεις δε ειπεν αυτη ο ιησους μαρθα μαρθα μεριμνας και τυρβαζη περι πολλα
42.	But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.	porro unum est necessarium. Maria optimam partem elegit, quæ non auferetur ab ea.	ενος δε εστιν χρεια μαρια δε την αγαθην μεριδα εξελεξατο ητις ουκ αφαιρεθησεται απ αυτης

Catena Aurea by St. Thomas Aguinas

10:38–42

38. Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.

39. And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.

40. But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.

41. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:

42. But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

BEDE. The love of God and our neighbour, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village.

ORIGEN. The name of which village Luke indeed here omits, but John mentions, calling it Bethany. (John 11.)

AUGUSTINE. (Ser. 103.) But the Lord, who came to his own, and his own received him not, (John 1:12.) was received as a guest, for it follows, And a certain woman named Martha received him into her house, &c. as strangers are accustomed to be received. But still a servant received her Lord, the sick her Saviour, the creature her Creator. But if any should say, “O blessed are they who have been thought worthy to receive Christ into their houses,” grieve not thou, for He says, For inasmuch as ye have done it to the least of my brethren, ye have done it unto me. (Matt. 25:40.) But taking the form of a servant, He wished therein to be fed by servants, by reason of His condescension, not His condition. He had a body in which He was hungry and thirsty, but when He was hungry in the desert, Angels ministered to Him. (Matt. 4:11.) In wishing therefore to be fed, He came Himself to the feeder. Martha then, setting about and preparing to feed our Lord, was occupied in serving; but Mary her sister chose rather to be fed by the Lord, for it follows, And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.

CHRYSOSTOM. It is not said of Mary simply that she sat near Jesus, but at His feet, to shew her diligence, stedfastness, and zeal, in hearing, and the great reverence which she had for our Lord.

AUGUSTINE. (ubi sup.) Now as was her humility in sitting at His feet, so much the more did she receive from Him. For the waters pour down to the lowest part of the valley, but flow away from the rising of the hill.

BASIL. (Const. Mon. c. 1.) Now every work and word of our Saviour is a rule of piety and virtue. For to this end did He put on our body, that as much as we can we might imitate His conversation.

CYRIL OF ALEXANDRIA. By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those who receive them with sacred and divine teaching. But let those who make ready the house, go to meet their guests gladly and earnestly, for two reasons. First, indeed, they will be edified by the teaching of those whom they receive; next also they will receive the reward of charity. And hence it follows here, But Martha was cumbered about much serving, &c.

AUGUSTINE. (ubi sup.) Martha was well engaged in ministering to the bodily wants or wishes of our Lord, as of one who was mortal, but He who was clothed in mortal flesh; in the beginning was the Word. Behold then what Mary heard, The Word was made flesh. Behold then Him to whom Martha ministered. The one was labouring, the other at rest. But yet Martha, when much troubled in her occupation and business of serving, interrupted our Lord, and complained of her sister. For it follows, And said, Lord, dost thou not care that my sister hath left me to serve alone? For Mary was absorbed in the sweetness of our Lord’s words; Martha was preparing a feast for our Lord, in whose feast Mary was now rejoicing. While then she was listening with delight to those sweet words, and was feeding on them with the deepest affection, our Lord was interrupted by her sister. What must we suppose was her alarm, lest the Lord should say to her, “Rise, and help thy sister?” Our Lord therefore, who was not at a loss, for He had shewn He was the Lord, answered as follows, And Jesus answered and said unto her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, Thou art troubled about many things, that is, thou art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister. There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close unto the Lord. (Ps. 73:28.) The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart. (Acts 4:32.)

CYRIL OF ALEXANDRIA. Or else, when certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing that which is superfluous is burdensome. For it begets weariness in those who are wishing to bestow it, while the guests feel that they are the cause of trouble.

BASIL. (in reg. fus. int. 19.) It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth canst thou, when thou settest thy table before thy brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which thou thyself affordest him? Our Lord did not commend Martha when busied about much serving.

AUGUSTINE. (Serm. 104.) What then? Must we think that blame was cast upon the service of Martha, who was engaged in the cares of hospitality, and rejoiced in having so great a guest? If this be true, let men give up ministering to the needy; in a word, let them be at leisure, intent only upon getting wholesome knowledge, taking no care what stranger is in the village in want of bread; let works of mercy be unheeded, knowledge only be cultivated.

THEOPHYLACT. Our Lord does not then forbid hospitality, but the troubling about many things, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first He said nothing to Martha, but when she sought to tear away her sister from hearing, then the Lord took occasion to reprove her. For hospitality is ever honoured as long as it keeps us to necessary things. But when it begins to hinder us from attending to what is of more importance, then it is plain that the hearing of the divine word is the more honourable.

AUGUSTINE. (Serm. 104.) Our Lord then does not blame the actions, but distinguishes between the duties. For it follows, Mary hath chosen that good part, &c. Not thine a bad one, but hers a better. Why a better? because it shall not be taken away from her. From thee the necessary burden of business shall one time be taken away. For when thou comest into that country, thou wilt find no stranger to receive with hospitality. But for thy good it shall be taken away, that what is better may be given thee. Trouble shall be taken away, that rest may be given. Thou art yet at sea; she is in port. For the sweetness of truth is eternal, yet in this life it is increased, and in the next it will be made perfect, never to be taken away.

AMBROSE. May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn thy mind from the knowledge of the heavenly word, nor reprove or think indolent those whom thou seest seeking after wisdom.

AUGUSTINE. (de Qu. Evang. l. ii. q. 30.) Now mystically, by Martha’s receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus’ feet and heard His word, signifies the same Church, but in a future life, where ceasing from labour, and the ministering to her wants, she shall delight in Wisdom alone. But by her complaining that her sister did not help her, occasion is given for that sentence of our Lord, in which he shews that Church to be anxious and troubled about much service, when there is but one thing needful, which is yet attained through the merits of her service; but He says that Mary hath chosen the good part, for through the one the other is reached, which shall not be taken away.

GREGORY. (6. Mor. c. 18.) Or by Mary who sat and heard our Lord’s words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha’s care is not blamed, but Mary is praised, for great are the rewards of an active life, but those of a contemplative are far better. Hence Mary’s part it is said will never be taken away from her, for the works of an active life pass away with the body, but the joys of the contemplative life the rather begin to increase from the end.

Catena Aurea Luke 10

Saint Scholastica, Virgin

February 10th

This saint, who was St. Benedict's sister, traditionally his twin, consecrated herself to God from her earliest years, as we learn from St. Gregory. It is not known where she lived, whether at home or in a community; but after her brother had moved to Monte Cassino, she settled at Plombariola in that same neighbourhood, probably founding and ruling a nunnery about five miles to the south of St. Benedict's monastery. St. Gregory tells us that St. Benedict governed nuns as well as monks, and i seems clear that St. Scholastica must have been their abbess, under his direction. She used to visit her brother once a year and, since she was not allowed to enter his monastery, he used to go with some of his monks to meet her at a house a little way off. They spent these visits in praising God and in conferring together on spiritual matters
St. Gregory gives a remarkable description of the last of these visits. After they had passed the day as usual they sat down in the evening to have supper. When it was finished, Scholastica, possibly foreseeing that it would be their last interview in this world, begged her brother to delay his return till the next day that they might spend the time discoursing of the joys of Heaven. Benedict, who was unwilling to transgress his rule, told her that he could not pass a night away from his monastery. When Scholastica found that she could not move him, she laid her head upon her hands which were clasped together on the table and besought God to interpose on her behalf. Her prayer was scarcely ended when there arose such a violent storm of rain with thunder and lightning that St. Benedict and his companions were unable to set foot outside the door. He exclaimed, "God forgive you, sister; what have you done?" Whereupon she answered, "I asked a favour of you and you refused it. I asked it of God, and He granted it." Benedict was therefore forced to comply with her request, and they spent the night talking about holy things and about felicity of the blessed to which they both ardently aspired and which she was soon to enjoy. The next morning they parted, and three days later St. Scholastica died. St. Benedict was at the time alone in his cell absorbed in prayer when, lifting up his eyes, he saw his sister's soul ascending to Heaven as a dove. Filled with joy at her happiness, he thanked God and announced her death to his brethren. He then sent some of the monks to fetch her body which he placed in a tomb which he had prepared for himself. "So it happened to these two, whose minds had ever been united in the Lord, that even in the grave their bodies were not separated." But her relics are said to have been translated to France, along with those of St. Benedict, in the seventh century and to have been deposited at Le Mans.
We know practically nothing of St. Scholastica except from the two chapters of St. Gregory's Dialogues, bk ii, chs. 33 and 34, summarized above.
Butler's Lives of The Saints, Herbert J. Thurston, S.J. and Donald Attwater
Nihil Obstat: PATRICIVS MORRIS, S.T.D., L.S.S., CENSOR DEPVTATVS.
Imprimatur: E. MORROGH BERNARD, VICARIVS GENERALIS
WESTMONASTERII: DIE XXIII FEBRVARII MCMLIII

NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: 1 Kings 11:4-13

The King’s Sins (Continuation)
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[4] For when Solomon was old his wives turned away his heart after other gods, and his heart was not wholly true to the LORD his God, as was the heart of David his father. [5] For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. [6] So Solomon did what was evil in the sight of the LORD, and did not wholly follow the LORD, as David his father had done. [7] Then Solomon built a high place for Chemosh the abomination of Moab, and for Molech the abomination of the Ammonites, on the mountain east of Jerusalem. [8] And so he did for all his foreign wives, who burned incense and sacrificed to their gods.

[9] And the LORD was angry with Solomon, because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice, [10] and had commanded him concerning this thing, that he should not go after other gods; but he did not keep what the LORD commanded.

The Division of the Kingdom Foretold
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[11] Therefore the LORD said to Solomon, “Since this has been your mind and you have not kept my covenant and my statutes which I have commanded you, I will surely tear the kingdom from you and will give it to your servant. [12] Yet for the sake of David your father I will not do it in your days, but I will tear it out of the hand of your son. [13] However I will not tear away all the kingdom; but I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem which I have chosen.”

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Commentary:

11:1-43 The sacred Writer deals briefly with some negative aspects of Solomon, and in them we can see the cause of the split in the kingdom that occurred after his death. Applying the teaching of the book of Deuteronomy he allows us to see that when Solomon was true to the Lord, peace and prosperity reigned; but when he moved away from God (vv. 1-10) he was visited with divine punishment (vv. 11-13) in the form of Israel’s external enemies (vv. 14-25) and internal division (vv. 26-40). Yet the split will not happen in Solomon’s lifetime: by the mercy of God he will see out his reign in peace (vv. 41-43).

11:1-10. Conscious of the effects of Solomon’s marriages with foreign women, the writer retrospectively applies a law (v. 2) which was not in fact made until later (Deut 7:3-4; 17:17).

The real cause of Solomon’s sin was that “his wives turned away his heart” (v. 3), not just by getting his permission to worship idols but by involving him in that practice. This meant that Solomon ceased to worship the God of Israel with all his heart. “Idolatry refers not only to false pagan worship. It remains a constant temptation to faith. Idolatry consists in divinizing what is not God. Man commits idolatry whenever he honors and reveres a creature in place of God, whether this be gods or demons (for example, satanism), power, pleasure, race, ancestors, the state, money, etc. Jesus says, ‘You cannot serve God and mammon (Mt 6:24). Many martyrs died for not adoring ‘The Beast’ (cf. Rev 13-14) refusing even to simulate such worship. Idolatry rejects the unique Lordship of God; it is therefore incompatible with communion with God (cf.Gal 5:20; Eph 5:5)” ("Catechism of the Catholic Church", 2113).

11:11-13. These words of the Lord to Solomon provide the key to understanding what is going to happen after the king dies. Although Solomon’s sin would have justified the kingdom’s being taken away from the house of David, God is faithful to his promises to David (cf. 2 Sam 7:12-15) and to Solomon himself (cf 1 Kings 9:3): he leaves the tribe of Judah with the city of Jerusalem under a king of Solomon’s and, therefore, of David’s line. This shows that if Judah and its capital survive it is only because of God's fidelity to his promise.

From: Mark 7:24-30

The Curing of the Syrophoenician Woman
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[24] And from there he (Jesus) arose and went away to the region of Tyre and Sidon. And he entered a house, and would not have any one know it; yet he could not be hid. [25] But immediately a woman, whose little daughter was possessed by an unclean spirit, heard of him, and came and fell down at his feet. [26] Now the woman was a Greek, a Syrophoenician by birth. And she begged him to cast the demon out of her daughter. [27] And he said to her, "Let the children first be fed, for it is not right to take the children's bread and throw it to the dogs." [28] But she answered him, "Yes, Lord; yet even the dogs under the table eat the children's crumbs." [29] And he said to her, "For this saying you may go your way; the demon has left your daughter." [30] And she went home, and found the child lying in bed, and the demon gone.

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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 northeastern border. In Jesus' time they were outside the territory of Herod Antipas. 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. Matthew 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 woman 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 obstacles; 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 teaching (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: Daily Word for Reflection—Navarre Bible Commentary

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Readings at Mass

For the sake of my servant David, I will leave you one tribe

The astuteness of the Syro-Phoenician woman

The flash of love is a flame of the Lord himself

Martha works; Mary listens

Catena Aurea by St. Thomas Aguinas

Mark CHAP. 7

Catena Aurea by St. Thomas Aguinas

Saint Scholastica, Virgin