The timeliness of today's scripture readings is all the more striking Women were not allowed full access
cess to the Temple either but they
given that they were not hastily arranged in the past couple of years
when immigration and the presence of "foreigners" in the U.K. have
been a lively political concern, but rather they have stood together as
readings for nearly half a century since the Lectionary was revised
in 1969. The issue of the rights of foreigners or migrants within a
nation was a controversial one in biblical times and so it is no
surprise that it is still controversial today. The first reading comes
from the opening of what us often called "third Isaiah", representing
the third major section of that lengthy prophetic book. In the light of
the return from the Babylonian exile, the prophet rejoices in his own
salvation and ability to freely worship the Lord at long last, and
desires that this joy be shared by all who believe in the Lord. This
may seem like a natural wish but it is actually an expression of a
deep and mature understanding of the relationship between God and
man, and Israel's place in that relationship. Speaking the word of the
Lord Isaiah says: "The foreigners who join themselves to the Lord" I
will bring to my holy mountain and make joyful in my house of
prayer; their burnt offerings and sacrifices will be acceptable on my
altar, for my house shall be called a house of prayer for all peoples?
To feel the impact of these verses we must recall that the Temple in
Jerusalem was not always considered a house of prayer for all
nations, nor even for all Israelites. At times in the history of Israel
those who were physically afflicted in various ways were not
allowed into the Temple (see 2 Sam 5:8 and Matt 21:14), nor were
foreigners admitted beyond the "outer court".
could enter the outer court where the Temple treasury was located
(see Mark 12:41-44). With this picture in mind the power of Isaiah's
words becomes clear: all peoples who truly sought the Lord and
abided by his covenant could freely worship in the Temple, and
more importantly could be counted among those redeemed by God.
The gentile nations were thus grafted onto the ancient rootstock of
Israel and the heritage of salvation that was first made known
through Israel was opened to all who believed and remained faithful
to the Lord. For his part the Psalmist affirms this when he cries out
in today's responsorial: "O God, let all the nations praise you!? (Ps
67:2).
The story of the Canaanite woman’s faith has a problematic element
as well. Jesus has crossed from Galilee into the district of Tyre and
Sidon, which is gentile territory. A woman begs for mercy and
healing for her afflicted daughter, recognizing Jesus as Lord and Son
of David. Jesus, once he deigns to answer her, gives an unsettling
reply: I was only sent to the lost sheep of the house of Israel. Not to
an outsider, a woman, a Gentile. Even when she kneels before him,
implying worship and a deep understanding of his divine status, he
refers to her and her daughter as dogs. Yet she persists, again
addressing Jesus as Lord, and insists that even the dogs eat the
crumbs from the table. Not only does she see clearly who Jesus is,
but also she understands how great is his power to heal. God’s
mercy is abundant; God’s healing and love overflow; there is
enough for not only the children of Israel, but also for the entire
world.
Let us assume that we are not dealing with grouchy Jesus in this remembering that we are all God’s children that God’s love is
passage, but rather with teaching Jesus. Jesus is illustrating for his unconditional, and that God’s mercy extends beyond all boundaries.
disciples that true faith is persistent and open-eyed, and extends to a
wider world beyond the Jewish community. Here it’s helpful to look
back at his explanation of things that defile, which precedes the
story of the Canaanite woman’s faith.

The Pharisees and scribes have challenged Jesus, asking why his
disciples do not wash their hands before they eat. They imply that
Jesus and his disciples are breaking the traditional purity laws. Jesus
replies: It is not what goes into the mouth that defiles, but what
comes out. What goes into the mouth is flushed out into the sewer; it
is a passing, temporary uncleanliness, unimportant. What comes out
of the mouth comes from the heart. Evil intentions such as murder,
theft, and lies are what truly defile.

In today’s reading, Jesus has crossed the boundary between the land
of Israel and gentile territory. He has redefined boundaries of what is
clean and what is unclean, and he has redefined the boundaries of
the kingdom of God, extending the kingdom beyond the borders of
Israel. What comes from the heart of the Canaanite woman is faith:
faith that God’s love and God’s mercy extend to all.

Reading these two stories during the Ordinary Time, when we

celebrate the role of the Church in the work of God in the world,
reminds us that God is constantly entering new territory and
breaking boundaries. God’s work, and the work of the Church, is to
meet outsiders and grant them a place at the table. It comes down to