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Home  / News & Publications /  Michigan Catholic News / 2009 /  We long to belong to someone

by Fr. Richard C. Macey special to The Michigan Catholic
Published September 25, 2009

First Reading: Genesis 2:18-24

This passage describes the creation of woman. It is a much longer narrative than the creation of man. It is a literary work, which embellishes the simple statement of the creation of man and woman in the first chapter.

It is interesting that there are no extant works in the ancient writings of the Near East, which describe the creation of woman. Some scholars claim this story is written by a different author than the first chapter, since the name of God, "Lord God," is different from the reference to God as the creator in the seven days of Genesis 1.

There are two different Hebrew words that are translated as "man." The first nine appearances in this passage are the word adam, from which tradition has derived the proper name of the individual. In Hebrew, it is a generic name that means "humankind." It also sounds like "the earth," adamah, into which God breathed in order to create him in Genesis 2:7.

The next two appearances of "man" are from the Hebrew word, which refers specifically to a male, ish. On either side of this appearance of the Hebrew word for a male, is the Hebrew word for woman, which is translated as "woman" and "wife." The word is an echo of the name for man, ishshah. This demonstrates the poetic nature of Hebrew narrative. The balance in telling the story is part of the demonstration of the balance of creation by God. The human narrative reflects the divine action.

Second Reading: Hebrews 2:9-11

The greatest fear of humankind is suffering death. The author says it was "by the grace of God" that Jesus died ..... for everyone! The leadership of Christ came about "through suffering." That is the condition that unites us to God through Him. Salvation was extended to all, not from above, but from among us. Jesus was not simply a divine figure, who hid in human flesh. He became flesh without renouncing His divine nature.

The Greek word, which is translated here as "perfect," is the same word used to describe priestly consecration in the Greek translation of the Torah (Exodus 29:9, 29, 33, 35; Leviticus 4:5, 8:33, 16:32, 21:10; Numbers 3:3). The Letter to the Hebrews introduces and develops the image of Christ the high-priest as a new paradigm for Him in the New Testament.

The "fitting" nature of what Christ did was to reinstate the purpose of creation. In continuing the cultic image, Jesus is the one "who consecrates" or "makes holy." This is the role of God in Exodus 31:13, in Leviticus 20:8; 21:15; 22:9, 16, 32, and in Ezekiel 20:12, 37:28. The "common origin" is found in a relationship with God. The author is not saying that Christ and everyone else are the same. The unity of Christ with all others is found in their relationship to God. The reference, "he is not ashamed," may echo the words of Jesus in Mark 8:38 and Luke 9:26 about those who follow after Him.

Gospel: Mark 10:2-16

The evangelist has placed several statements by Jesus about families and households in this section of the Gospel. It is near the end of the journey section of the Gospel, Mark 8:27 - 10:45. Here, Jesus is questioned about divorce by both the Pharisees, who "were testing Him," and by the disciples. Paul referred to the comments of Jesus about divorce in 1 Corinthians 7:10-11.

The classical text in the Torah about marriage and divorce is Deuteronomy 24:1-4. Judaism and all Near Eastern societies permitted divorce. Jesus adds a new twist to the law on adultery. Usually, it had been understood as an affront to the husband of a married woman, if she engaged in illicit relations. Jesus says that the right of a man's wife is violated, too, if he had illicit relations with another woman. The same verb is used when a woman "divorces her husband," as for a husband who "divorces his wife." There is an equality of rights and the same ethical standard for man and woman. In the Roman Empire at this time, there were two different words used for divorce, depending on the gender of the one who sought the divorce.

The verses about the children may be a bridge to the following encounter between Jesus and the rich man. Children generally possess nothing and have no power or responsibility in the community.

Whenever you are in a position of authority, there are "gatekeepers," people who filter access to you. It is certainly true in the parish. I greatly depend upon these caring people, who try to keep my head above water! But, at the same time, I wonder how many people may be pushed away. Those people may have been the answer to my daily prayer, that I help just one person that day. I know a priest, who tried for a year to make an appointment to talk with his bishop. He was refused each time he asked. There are probably many good reasons for such events. But it upsets me when I hear about it. Then, I wonder, how many people have tried to see me, and it was never made known to me. Perhaps all they needed was an embrace and a blessing. For those of us who have responsible positions, it is important to know how well our "filter" is working - or whether it is clogged!

Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.