HOMILY OF THE ELEVENTH SUNDAY IN ORDINARY TIME . (June 16 th , 2013)
2 Sam. 12, 7-10; Psalm 32; Gal. 2, 16 – 19-21; Luke 7, 36-50
By +Guy Sansaricq
We sinners should be happy to hear today that Our God does not hold grudges. He is not revengeful but prompt to forgive those who show sorrow for their misgivings. Two examples are offered in today’s readings to highlight that teaching. In the first reading Prophet Nathan assures David that his disgusting sin has been forgiven because he acknowledged his guilt. In the Gospel, the colorful story of a sinful woman who washed Jesus’ feet with expensive perfume brings forth the same point: Jesus told her that her sins are forgiven. All of this flows from the grace of God are we told in the 2nd reading.
Some people commit ugly sins and end up feeling in their hearts that no water can ever cleanse them, that they are totally unworthy of mercy. It’s because they know not God; they know not the power of grace. Jesus came to this world for sinners. He came to raise the dead. He is all mercy.
The sinner who repents is more pleasing to God than anyone who boasts of his virtues. Simon, the dignified host of Jesus is rebuked while the despised woman who displayed public signs of her sorrow is praised and restored to wholeness. May we, like her, come to possess that Faith that invariably leads to repentance and then we will enjoy the glorious favor of God who is immeasurably generous to us.
“I acknowledge my sin to you, my guilt I covered not
I said: “I confess my faults to the Lord” and you took away the guilt of my sin. (Ps.32)
HOMÉLIE DU ONZIÈME DIMANCHE DE L’ANNÉE. (16 Juin 2013)
2 Samuel 12, 7-10; Psaume 32; Galate 2, 16- +19-21; Luc 7. 36-50. Par +Guy Sansaricq.
Réjouissons nous du message d’aujourd’hui! Dieu est misèricordieux, il est tout pardon envers le pécheur. Nous avons de la peine à pardonner quand quelqu’un nous blesse. La rancune dans toute sa dureté se dresse en nos coeurs comme une muraille de pierre. Il n’en est pas ainsi de Dieu “qui sait de quelle poussière nous sommes pétris.”
Les lectures du jour nous mettent en face de deux exemples frappants. David après son crime crapuleux que nous connaissons bien avoue sa faute au Prophète Nathan et recoit du mème coup le pardon de Dieu. Dans le récit évangélique, la femme pécheresse, bien connue dans le village, vient publiquement essuyer les pieds de Jésus avec ses larmes et du parfum précieux. À la surprise des convives, Jésus lui dit “Tes péchés sont pardonnés.” Le pécheur repenti rencontre toujours les bras accueillants d’un Père.
Ces lectures sont proclamées pour nous qui nous nous faisons parfois une fausse image de Dieu. Les criminels et les pécheurs ressentent souvent une culpabilité qui les endurcit. Que ce ne soit pas le cas pour toi. Quelque soit ta faute, tourne toi vers le Seigneur, avoue humblement ta faute à son ministre
comme David à Nathan et accueille cette “Glorieuse Faveur” fruit de la générosité sans mesure de notre Dieu, qui est un Dieu d’amour, de misèricorde et de grace. Ce ne sont pas nos mérites qui nous sauvent mais avant tout sa grace. Nous sommes sauvés par grace moyennant la foi. Alleluia!
“Ma faute, je te l’ai fait connaitre, Je n’ai point caché mon tort
J’ai dit: “J’irai à Yahvé confesser mon péché” et toi tu as absous mon tort, pardonné ma faute.” (ps.32)
Monseigneur Guy Sansaricq
Pensée de la semaine: “Il n’y a pas de pire sourd que celui qui ne veut pas entendre”.
Thought of the week: “No One is more deaf than the One Who refuses to Hear.”
Pensamiento de la semana: “Nadie está más sordo que el que Han se niegan a escuchar”
The Pope’s Man in Haiti
The representative of Pope Francis to Haiti, Archbishop Bernadito Cleopas Auza, was kind enough to make time in his busy schedule for an interview with me for Radio Télé Solidarité on June 9, at the Diocese of Brooklyn’s Immaculate Conception Center in Douglaston.
Archbishop Auza—the 18th apostolic nuncio of the Holy See in Haiti, a warm, open, and sympathetic prelate, and a regular reader of The Weekly Bulletin—acknowledges that his task has been more difficult after the earthquake of 2010 that devastated Haiti. In the interview, it became clear that he is a great friend of our motherland and that he will continue to assist Haiti in this time in the wilderness. But he is very optimistic for the reconstruction of the great Notre Dame Seminary and Catholic churches destroyed during the earthquake.
In the interview, Archbishop Auza talked about some of the highlights of his long career as a diplomatic representative of the Holy See. (For details of his career, see this entry: http://en.wikipedia.org/wiki/Bernardito_Auza.) He also spoke about his native Philippines. In that country, he said, the state subsidizes education from day care to secondary school. That seems like a good background for a nuncio to our motherland, where lack of adequate education is a major issue.
Archbishop Auza said that the relationship of the Holy See with the leaders of the Catholic Church in Haiti is very good. The same is true of the relationship with the Haitian government. He emphasized the problem of stability and economic development of Haiti. He is very aware that there are many difficulties involved in rebuilding Haiti. Archbishop Auza told us that Haiti became a sad example of what does not work in the international system. The educational system in Haiti is very weak and the government does not have the resources for a universal educational system. The archbishop said that, according to the United Nations, 7 of 10 Haitians are hungry and at least 2 million of the 10 million will suffer this year from chronic hunger. He mentioned that 99 percent of the eggs, more than 80 percent and more than 80 percent of the chickens consumed in Haiti are imported—not to mention the imported rice.
In the context of all those difficulties, he is working to assure that the reconstruction of Catholic buildings goes smoothly. Archbishop Auza said that only two Catholic churches have been rebuilt: St. Francis of Assisi in Grand-Goâve and Sacred Heart in the Diocese of Jacmel.
This year, together with the Episcopal Conference of Haiti, he started a few large projects, such as the consolidation of the Co-Cathedral of St. John the Baptist of Miragoâne, which cost more than $2 million American, and the provisional cathedral of the Diocese of Jacmel, with 1,600 seats. In September, he will inaugurate the headquarters of the University of Notre Dame in Jacmel, which will also be a pastoral office for the Diocese of Jacmel. In a few weeks, he will begin to rebuild the church of St. Thérèse in Petionville.
Since the earthquake, the priorities for the Episcopal Conference of Haiti have been the reconstruction of the great Notre Dame Seminary, parish churches, convents, novitiates and houses of formation, and finally, the cathedrals. Archbishop Auza admits that the reconstruction of Haiti has been very slow, but he said that the money for the reconstruction of churches and the seminary is there. The nunciature bought more than 200 acres of land in the area of Tomazeau, close to Croix des Bouquets, for the reconstruction of the seminary. He added that, together with Catholic bishops of Haiti, he has decided to give 50 of the 200 acres in Tomazeau for a new campus for the University of Notre Dame.
The nuncio spoke of building a faculty of pharmacy at Tomazeau for the new campus of the university, mentioned that the university’s faculty of medicine works very well, and said that Notre Dame, with more than 4,000 students, is on the right track. The last year has seen a blossoming year for Notre Dame with the opening of several faculties and schools in different dioceses.
The archbishop also spoke of the inauguration of the Hospital of St. François de Sales for the month of July 2014. It will be a university hospital for students of medicine and nursing at Notre Dame. He also mentioned that the university plans to move all of its faculties from Port-au-Prince to the new campus at Tomazeau. He says when returns to Haiti after his trip to the United States, he will welcome thirty rectors of the Catholic universities of the United States, and the University of Notre Dame will be a part of the discussion at this meeting. He thinks that Notre Dame has many chances to become a great university.
Archbishop Auza invites the Haitian diaspora to continue to maintain ties with Haiti and the church. He knows that the diaspora represents a considerable contribution to both. The archbishop is very happy that the people of the Haitian diaspora are interested in Haitian politics, and he encouraged the Haitian diaspora to remain faithful to the Church. He also told us how he received the news of the renunciation of the resignation of Pope Benedict XVI and the election of the Pope Francis. He thinks it is a very good thing to have a pope who was born in Latin America.
The interview with Archbishop Auza will be broadcast on Radio Télé Solidarité on Sunday, June 16 at 9: 00 PM; Friday, June 21, at 7: 00 PM; and Saturday, June 22, at 8: 00 PM. The National Center for the Haitian Apostolate wishes every success to Archbishop Auza in his ministry in Haiti.
Brother Buteau (Brother Tob)
For The National Center
J’étais très Heureux d’avoir un entretien avec Son Excellence Monseigneur Bernadito
Cleopas Auza, le représentant du Saint Père en Haïti, pour les auditeurs et téléspectateurs de Radio Télé Solidarité, à l’occasion de son anniversaire denaissance, au Grand Séminaire de l’Immaculée Conception, à Douglaston (Long Island), du diocèse de Brooklyn, le 9 juin 2013.
Monseigneur Auza est le 18ème Nonce Apostolique en Haïti. Il est un des lecteurs du
Bulletin électronique du Centre National. Il a présidé la celebration eucharistique du 10ème anniversaire de vie sacerdotale du Père Romane St Vil. Il fut ordonné prêtre le 29 juin 1985 (bientôt 28 ans) et vient d’avoir 5 ans de vie épiscopale (le mois de mai dernier). Monseigneur Auza est un homme d’église très chaleureux, ouvert, sympathique et un prélat qui continue à faire de son mieux pour bien représenter le Saint Père en Haïti. Il reconnait que sa tache est un peu difficile, surtout après le tremblement de terre de 2010 qui a ravagé une grande partie de la capitale et
ses environs. Dans son entretien, Mgr Auza nous a demontré qu’il est un grand ami d’Haïti et souligné qu’”il va faire de son mieux pourcontinuer à aider le pays dans cette traversée du désert”. Il s’est dit aussi “très optimiste pour la reconstruction du Grand Séminaire Notre-Dame
d’Haïti et des églises catholiques détruites au cours du séisme de 2010”.
En outre, Monseigneur Auza a mentionné les grands moments de sa carrière diplomatique
comme le représentant du Saint Siège. Il nous parla de son pays d’origine,les Philippines, et nous a fait savoir que “l’éducation estsubventionnée dans son pays par l’État, depuis la garderie jusqu’auxétudes secondaires”. Il nous a expliqué aussi comment il a accueillila nouvelle du renoncement au ministère pétrinien du Saint Père Benoît XVI etde l’élection du Saint Père François. Selon ses propos, il pense que”c’est une très bonne chose d’avoir un Pape originaire de l’AmériqueLatine”. Rappelons que Monseigneur Auza a une Licence en Droit Canon de
l’Université Saint Thomas (Angelicum) de Rome. Il a fait également desétudes en Droit International et Diplomatie à l’École Diplomatique duVatican (l’Académie Eclésiastique) de 1990 à 1993. Il fut Secrétaire à laNonciature de Madagascar et des Ïles Maurices de 1993 à 1996. Puis
Conseiller Apostolique à la Nonciature Apostolique de la Bulgarie et brièvement Chargé d’Affaires à la Nonciature de Londres (1999à 2006). EnsuiteConseiller du Secrétaire d’Etat pour les relations avec les États. De 2006à 2008 il fut Premier conseiller de la Mission d’observation du Vatican prèsdes Nations-Unies à New York jusqu’a sa nomination en Haïti comme Nonce
Apostolique d’Haiti en 2008. Mgr Auza a fait des études universitaires pendant
14 ans sans interruptions dans les universités catholiques des Philippines etau Vatican. Il a déjà travaillé pour le Saint Siège pendant 18 ans avant sanomination comme Nonce Apostolique pour Haïti. En un mot c’est un diplomate decarrière qui a un grand amour pour sa mère l’Église Catholique.
Par ailleurs,Mgr Auza nous a parlé de son ministère en Haïti et de sa relation avec les
leaders spirituels de l’Église Catholique d’Haïti et le Gouvernement qu’ilqualifie de très cordiale, et son défi de représenter le Saint Père dignementen Haïti. Il a parlé de “la transition d’Haïti qui est toujoursdifficile” tout en mettant l’accent sur le problème de stabilité et de développement économique d’Haïti. En ce sens, Mgr Auza a affirmé que “les problèmes les plus difficiles pour Haïti des 5 dernières années sont des catastrophes naturelles ajoutées au tremblement de terre de 2010”. Selon lui, “le séisme de 2010 a changé un peu la nature de son travail comme
Nonce Apostolique en Haïti”. De ce fait, “il est très conscient qu’il y a beaucoup de difficultés pour la reconstruction d’Haïti”. Ainsi, ajouta-t-il, “il travaille beaucoup pour que la reconstruction des édifices catholiques soit bien faite après le séisme de 2010″ et
souligna qu’”on a inauguré seulement deux églises qui ont été détruitespar le tremblement de terre: l’église Saint François à Grand Goâveet l’église du Sacré-Cœur du diocèse de Jacmel”. Pour cette année, selonles informations fournies par Mgr Auza, on ademarré quelques gros projets tels
la consolidation de la Co-Cathédrale de Miragoâne, St Jean Baptiste, qui a couté plus de 2 millions de dollars américains, la Cathédrale provisoire du diocèse de Jacmel qui aura 1600 places assises, au mois de septembre on vainaugurer le siège de l’Université Notre-Dame à Jacmel qui va être aussi unsiège pastoral pour le diocèse, dans quelques semaines on va commencer la reconstruction de l’église Sainte Thérèse à Petion Ville. La priorité pour
la Conférence Épiscopale d’Haïtit après le tremblement de terre de 2010 est la
reconstruction du Grand Séminaire Notre-Dame, des églises paroissiales,des couvents, des noviciats, des maisons de formation etdes cathedrales. Monseigneur Auza a reconnu que “le projet dereconstruction du Grand Séminaire Notre-Dame et des Églises Catholiques détruites au cours du tremblement de terre de 2010 est unsujet d’actualité”. Il reconnait, entre autre, qu'”on va un peulent” mais, il nous a dit que “l’argent de la reconstruction des Églises
et du Grand Séminaire est là”. De plus, nous a informé Mgr Auza, “lanonciature a acheté plus de 200 carreaux de terre à Thomazeau, ce terrain sera pour la construction du Grand Séminaire, et compte donner à l’UniversitéNotre-Dame d’Haïti 50 carreaux pour la construction de certaines
facultés”. Mgr Auza continua pour nous dire qu’il pense qu'”avecl’accord de la Conférence Épiscopale d’Haïti, le travail dereconstruction du Grand Séminaire Notre-Dame d’Haïti commencera cetteannée” et “il est très optimiste”. Sur la question relative à
l’avenir d’Haïti, en tenant compte du contexte actuel, Monseigneur Auza a pensé
que “c’est un peu difficile à répondre”. Selon lui, “ça va prendre du temps pour Haïti. La communauté internationale est très présentedans le pays avec notemment la présence des Nations Unies avec ses soldats. C’est une mission qui coûte plus d’un milliard de dollars par an.
Haïti est devenu un cas pour voir ce qui ne marche pas dans le système international”. Mgr Auza ajouta que “les bailleurs de fonds sont là.
Néanmoins, il faudrait encore beaucoup de temps à Haïti pour arriver à un développement durable. Car le système éducatif en Haïti est très faible et le gouvernement n’a pas les moyens pour un système éducatif universel”. Selon Mgr Auza, “d’après les satistiques des Nations Unies, 7 haïtiens sur 10 ne mangent pas à leur fin et au moins 2 millions sur les 10 millions souffreront
au cours cette année d’une faim chronique”. Il mentionna aussi que “selon les Nations Unies, Haïti peut nourrir a peu près 20% de sa population locale, 99% des oeufs consommés en Haïti, plus de 80% de poissons consommés,plus de 80% des poulets sont importés sans parler du riz”. Le grandparadoxe dans tout cela c’est que Haïti est une terre agricole. En outre,
Mgr Auza mentionna que “le système éducatif haïtien est privé à 80%” tout en évoquant “la construction d’une falculté de pharmacie pour l’Université Notre-Dame à Thomazeau”. Le Nonce pense aussi que”l’Université Notre-Dame d’Haïti est sur la bonne voie et sa faculté
de médecine marche très bien”. Rappelons que l’Université Notre-Dame d’Haïti a plus de 4000 étudiants. L’année dernière, elle a connu unépanouissement significatif avec l’ouverture de plusieurs facultés et écolesdans différents diocèses. De plus, Mgr Auza nous a parlé de “l’inaugurationde l’Hôpital Saint François de Sales, pour le mois de juillet 2014, qui sera un
hôpital universitaire pour les étudiants en médecine et soins infirmiers de
l’Université Notre-Dame d’Haïti”. Université qui, selon Mgr Auza, a beaucoupde chances pour devenir une grande université”. MonseigneurAuza mentionna aussi qu’”il parle assez souvent avec Monseigneur André Pierre, le recteur de l’UNDH, le Père St Hilaire et le Père Wismick Jean
Charles vice recteur des affaires académiques pour l’Université Notre-Dame”. Il ajouta que “Notre-Dame aura dans un avenir pas trop lointain des programmes de doctorat pour des soins
infirmiers et des programmes de maitrise pour des étudiants en Sciences Politiques et Économiques et Sociales”. Monseigneur Auzamentionna aussi dans son entretien que l’Université Notre-Dame d’Haïti a dans son plan pour l’avenir de déplacer toutes ses facultés à Port-au-Prince pour les mettre sur le nouveau terrain de Thomazeau” et nous a dit
qu'”à son retour il recevra une trentaine de recteurs catholiques des États-Unis et l’Université Notre-Dame d’Haïti sera au centre de cetterencontre”. Enfin Monseigneur Auza a invité la diaspora haïtienne à”continuer à maintenir ses liens avec Haïti et l’Église” sachant que
“la diaspora représente un apport considérable pour Haïti et pour l’Église”. Mgr Auza s’est dit “très content que la diaspora haïtienne s’intéresse à la politique d’Haïti” et “l’a encouragée à resterfidèle à l’Église”. L’entrevue avec Son excellence MonseigneurBernardito Cleopas Auza, Nonce Apostolique en Haïti, sera diffusée sur lesantennes de Radio Télé Solidarité le dimanche 16 juin à 9 :00 Pm et à TéléSolidarité le vendredi 21 juin à 7 :00 Pm et le samedi 22 juin à 8 :00 Pm. LeCentre National de l’Apostolat Haïtien remercie vivement Mgr Auza pour sa
grande disponibilité et lui souhaite du succès dans son ministère en Haïti.
Frère Buteau (Brother Tob)
Pour Le Centre National
10 ème Anniversaire de vie Sacerdotale du Père Sainvil
Le Dimanche 9 Juin le Père Romane Sainvil de la communauté des Pères de Maryknoll célébra avec beaucoup de solennité son dixième anniversaire d’ordination sacerdotale.
Il faut dire d’abord que le Père Romane est né à Moron dans le département de la Grand’Anse. Après ses études primaires dans sa ville natale il se rendit à Port-au-Prince puis aux Etats-Unis où il rentra au Séminaire pour se faire prètre. Il fut ainsi ordonné en Juin 2003 dans la communauté des pères Maryknolls. Les Maryknolls sont une communauté missionaire comptant 350 pretres, plusieurs frères et des religieuses. Il sont présents dans 42 pays. Le Père Romane exerca son ministère en Tanzanie en Afrique et aussi au Cambodge auprès des refugiés Vietnamiens qui s’y trouvent. Depuis 2010, il a été rappellé à New York pour prendre en charge après le séisme dévastateur de 2010 le Comité d’aide à Haiti fondé par sa communauté. Dans cette position, le Père montra la pleine mesure de son dynamisme.
Il organisa de multiples tournées médicales en Haiti avec des équipes de médecins et d’infirmières. Son succès le plus notoire fut sans doute la construction d’une école religieuse qui s’était écroulée au cours du tremblement de terre. L’édifice reconstruit au cout de près de $ 800.000.00 abrite maintenant près de 600 élèves des classes enfantines jusqu’à la huitième classe primaire. Son voeu c’est d’entreprendre maintenant la construction du High-School de ce mème établissement. Pour cela, Il aura besoin de l’aide tout un chacun.
La célébration se déroula en deux parties;
Il y eut d’abord la messe à la Cathédrale-Basilique de St Jacques à Brooklyn. Le celébrant Principal fut le nonce Apostolique à Port-au-Prince Mgr. Bernadito Auza. L’homéliste fut Mgr. Guy Sansaricq. L’assistance d’à peu près 400 personnes fut édifiée par les chants religieux superbement executés par Carlo Balthasar, Paolo Pouponneau et Ludwine Joseph accompagnés à l’orgue par Nixon.
Un grand Gala suivit au “Prospect Hall.”
Compliment et fécitations Père Romane. Que le Seigneur continue à multiplier les fruits de ton ministère!
Le Personnel du Bulletin du Centre National
Father Romane 10 th Anniversary of Sacerdotal life
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On June 9 th , Fr Romane Sainvil a Maryknoll priest celebrated his 10 th anniversary of priesthood.
Fr. Romane served in Tanzania Africa as well as in Cambodia before being recalled in NY by his community to head a new committee formed by his Congregation to assist the rebuilding of Haiti after the devastating earthquake of Jan. 2010. In that capacity Fr. demonstrated considerable skills and leadership. He conducted a number of medical missions in various parts of Haiti with a team of volunteer doctors and nurses. He also raised enough money te rebuild a catholic School that had collapsed during the earthquake. In addition to this Father has been very active in his ministry to the various Haitian communities in and all around NY.
The celebration began with a high mass at St James Cathedral presided By the Most Rev. Bernardito Auza, the Papal Nuncio in Port-au=Prince. Bishop Guy Sansaricq was the homilist. The small choir at the mass performed beautifully.
After the liturgy the close to 400 people who were in attendance moved the “Grand Prospect Hall” for a reception that went on until past 11 pm.
Congratulations to Dear Fr. Romane. He achieved in ten years the works of a life time. May the abundant blessings of the Lord remain with him for the rest of his career!
Personal of the Weekly Bulletin of The National Center
Gala Event “Night of Fever- Marlène Rigaud Apollon
I wrote the following poem for the New Jersey Chapter of the AMHE (Association of Haitian Physicians Abroad), at the request of their organizing committee, in celebration of their Fund-raising Gala Event “Night of Fever” on Saturday June 8, 2013, in support of their Scholarships Fund and of their school “Les Moissonneurs de la Saline” in Haiti. I dedicate it to Haiti, the country of my birth.
Marlène Rigaud Apollon
WITH FEVER IN OUR HEARTS
With all the fever of my PRIDE attacked
I say STOP calling us
We may have once been so
When, 209 plus years ago,
With all the fever of LIBERTY burning in their minds, bodies and souls
Defeated the colonial troops and beat ALL odds and projections
To become the FIRST AND ONLY Enslaved People
To smash their shackles, stand up for their rights,
And gave US a country of our own
A country that
With all the fever of its People’s RESILIENCE,
Crippling coup d’Etats, crippling dictatorships,
Crippling civil wars, crippling foreign occupations,
Crippling self and outside exploitation,
Crippling internal and external corruption,
Crippling deprivations of food for heart, mind, and body,
Crippling insecurity, crippling instability,
A People who, with all the fever of its INNER SPIRIT ,
Kept bouncing back
Despite Killer floods,
And the worst Killer earthquake
And first Killer Cholera epidemic of her history
A People who, with all the fever of its CREATIVITY
And despite static statistics as to her potential for survival
Keeps on striving to keep breathing, to keep living
To keep moving ahead!
So I say STOP!
STOP calling us the POOREST
and WATCH US
WATCH US work together
M oun an dedan with Moun an deyò –
Haiti with Diaspora
WATCH US take over our Lives and Destiny
With all the fever of our Hope uncrushed and of our Spirit unfazed
WATCH US HEAL
WATCH US LEARN
WATCH US TEACH
WATCH US BUILD AND REBUILD
SCHOOLS, UNIVERSITIES, HOSPITALS, BRIDGES AND MORE
WATCH US SOW
WATCH US GROW
WATCH US BLOOM
FROM SMALL VILLAGES TO BIG CITIES
FROM SEASHORES TO VALLEYS AND TO MOUNTAIN TOPS
WITH ALL THE FEVER OF OUR LOVE AND CARING
WATCH our young people follow in our footsteps
With all the fever of their vigorous hearts, bodies, spirits and souls
And WATCH US flourish,
Generation after generation,
Till we rise from our ashes, once and for all
And, as on the First Day of our Life as a Nation,
Become the Model for the whole world
TO RESPECT AND EMULATE!
WITH FEVER IN OUR HEARTS
Let’s TOGETHER tell them: STOP!
STOP calling us THE POOREST
And WATCH US! WATCH US! WATCH US!
Marlène Rigaud Apollon is the author of Cris de Colère, Chants d’Espoir, I Want to Dance, Si je n’avais que des regrets, and the editor and translator of Louis Mercier, A la Reconquête de l’Idéal Haitien: Une voix d’hier pour aujourd’hui et demain, Louis Mercier, To Reconquer the Haitian Ideal: A Voice from Yesterday for Today and Tomorrow and La Mystique of the Citadelle/The Mystique of the Citadelle . She holds a MS degree in Creative Writing from Towson University, Maryland
Radio Solidarite: http://www.snaa.org June 14-16, 2013
Carine Vertus Candidate pour Miss Humanitaire 2013
Le dimanche 9 Juin à radio Télé Solidarité J’ai été très heureux d’obtenir un entretien de Melle Carine Vertus la journaliste Top Model de Port-au-Prince. Elle est candidate pour le titre très convoité de Miss Humanitaire 2013. Du 4 au 18 Juillet 2013 elle sera à l’ile de la Barbade afin de représenter Haiti dans ce conteste international. Elle a 22 ans et a déjà sa fondation. Elle est parmi les grandes étoiles de la population Crucienne. Par le moyen de ce concours elle relèvera l’image d’Haiti au milieu de candidates en provenance de 18 pays.
Rappelons que Carine a déjà un diplôme en communication et que son rêve est de devenir avocate . Elle s’élance sur tous les fronts pour accompagner les jeunes de la Croix des Bouquets. Yoleine Seignon Vixamar et docteur Juliette Olivier sont parmi ses modèles. Elle exhorte la population Haitienne à l’appuyer dans ce concours . Tout le monde est au courant de la situation économique d’Haiti. Appuyer Carine c’est aider Haiti. Ce concours de Miss humanitaire à la Barbade attire les yeux sur notre pays.
Elle profita de son entretien pour nous parler de ce concours nous disant que son but est d’encourager les jeunes qui s’occupent des affaires humanitaires. Elle nous invite à visiter sa page faceBook Carine Vertus afin de voter pour elle. Elle a une grande proximité avec les jeunes d’Haiti et brule d’amour pour son pays.
Elle évoqua avec tristesse le problème des jeunes femmes de la Croix des Bouquets comme du reste du pays qui à cause du manque d’emplois vivent dans une misère étouffante. Elle mentionna avec une note d’espérance que certains groupes comme le clergé de l’Eglise Catholique et la « Société des Haïtiens pour le Succès » SOJAs de la Croix Des Bouquets travaillent très fort pour le relèvement de cette ville.
Elle Nota avec peine que depuis une année Croix des Bouquets n’a pas accès à l’eau potable car CAMEP a interrompu sa distribution d’eau potable dans cette ville. Les jeunes sont livrés `a eux mêmes. Sa fondation supporte 300 jeunes à la Croix-Bes-Bouquets. Chaque Dimanche elle offre des programmes de récréation `a la fondation et aide des enfants pauvres. Elle compte avoir un camp d’été pour les jeunes de la région.
Elle nous dit que la population de la Croix des bouquets attend avec beaucoup d’impatience l’ouverture ou l’inauguration d’un Hopital. Nous avons toujours mis l’accent dans ce bulletin sur l’importance d’avoir plusieurs hopitaux dans cette ville car la population a plus que doublé à la suite du tremblement de terre de 2010. Il faut ajouter que plus de 80% de l’élite de la Croix des Bouquets vit dans la diaspora.
C’est aisé de critiquer les jeunes d’Haiti qui s’adonnent `à l’immoralité pour trouver de la nourriture, apporter du pain à la maison, pour payer leur écolage, pour acheter une belle robe. La grande question est de savoir Comment l’état et l’Elite haïtienne accompagnent et soutiennent les jeunes comme Carine qui croient aux études et qui commencent à représenter Haiti dans les compétitions Internationales?
Le Personnel du bulletin du Centre National félicite la journaliste vedette Carine pour son leadership , son grand amour pour Haiti tout en demandant aux Cruciens et Cruciennes de la diaspora et ses amis d’aider ou d’appuyer l’éventuelle Miss Humanitaire 2013 Carine dans ses rêves. L’entrevue de la journaliste Carine sera rediffusée sur les antennes de Radio solidarité le Dimanche 16 Juin `a 2 :00Pm
Frère Buteau (Brother Tob)
Pour Le Centre National
Ms. Carine Virtus- candidate for Miss Humanitarian 2013
On Sunday June 9 th , I was very pleased to have an interview with Ms. Carine Virtus journalist Top Model living in Haiti. She is a candidate for Miss Humanitarian 2013. From July 4 th to the 18 th 2013 she will be in the island of Barbados to represent Haiti at the International Humanitarian 2013. She is 22 years old and already has her own foundation. She is one of the brightest stars of the Crucian population. Through this competition she will promote Haiti’s image. At least 18 countries will participate in this competition.
It is important to know that Carine already has a degree in communication and her dream is to become a lawyer. She does everything to support the young people of Croix des Bouquets. Yoleine Seignon Vixamar and Dr. Juliette Olivier are among her models. She urged the Haitian population to support her in this contest. Everyone is aware of the ‘economic status of haiti. Our support for Carine and her success at this contest will benefit our country.
She says that this contest is organized for young people who care for Humanitarian Affairs and invites people to visit her Facebook page Carine Virtus to vote for her. She has a close proximity with the young people of Haiti and has a great love for her native land.
. She spoke with sadness of the problem of young women in Croix des Bouquets and in the rest of the country who are caught in the net of misery because of the lack of jobs. She recognizes that certain groups as the clergy of the Catholic Church” and the “Haitian Society for Success” of Croix Des Bouquets work very hard to give a new face to the town.
She mentioned with pain that for a year Croix des Bouquets has had no access to drinking water because CAMEP stopped its supply of drinking water to the region.. She mentioned that young people are alone and do not have a model. Her foundation supports 300 youths of the area.. Every Sunday she provides recreation for the youth at her foundation site and helps needy children. She expects to have a summer camp for her beloved youth.
She also told us that the population of the Croix Des bouquets is waiting with great anticipation the opening o of the city’s Hospital. We have always stressed the necessity of several hospitals in Croix des Bouquets because the population has more than doubled since the earthquake of 2010. Let me also add that more than 80% of the elite of the city live in the Diaspora.
It’s easy to criticize the youth of Haiti who engage in immoral acts in order to find food, bring home some bread, to pay for their school tuition, to buy a beautiful dress. The big question is how the state and the Haitian Elite can accompany and support young people like Carine who believe in education and begin to represent Haiti in international competitions?
THE Personnel OF THE Bulletin of the National Center CONGRATULATES the star Carine journalist for her leadership, her great love for Haiti while asking Cruciens, Cruciennes and the entire Diaspora as well as our friends to help or support Miss Carine 2013 Humanitarian to fulfill her dreams. The interview of journalist Carine will be rebroadcast on Radio Solidarity Sunday, June 16 to 2: 00pm
Brother Buteau (Brother Tob)
For The National Center
Le Centre National de l’Apostolat Haitien à l’etranger continue à travailler très fort pour faire se son projet de télévision une réalité.
Monseigneur Guy Sansaricq le directeur de Radio Télé Solidarité et Fondateur du Centre National a déjà rencontré Darcel B. Whitten- Wilamowski , la coordonatrice de la pastorale Haitienne du diocèse de Rockville Centre afin de voir quelle participation ou collaboration la Pastorale Haitienne du Diocèse de Rockville Centre est prête à offrir à notre Télé et comment notre Télé peut être un puissant media de communication au service de la pastorale Haitienne de ce diocese comme il le sera pour tous les dioceses des Etats-Unis.
Nous continuons avec des émissions d’essai surtout en fin de semaine . C’est un grand defi mais nous travaillons chaque jour et nous
essayons d’avoir des entretiens pour la radio et pour la télé avec plusieurs batisseurs de foi et des leaders de notre communauté . Cela réclame beaucoup de motivation , d’energie et de ressources. Nous prions pour que les leaders de la pastorale Haitienne comprennent la nécessité de nous soutenir et d’engager les ressources de leur communauté de foi pour appuyer cet audacieux projet.
Nous essayons aussi de mettre une partie de nos entretiens et des activités de la pastorale Haitienne sur You Tube. Le Dimanche 9 Juin nous avons eu un entretien avec son Excellence L’archevêque Bernadito Cleopas Auza, le representant du Saint Père en Haiti. Cet entretien sera diffusé le Dimanche 16 Juin à Radio Solidarité à 9:00Pm et Télévisé à Radio Télé Solidarité le Vendredi 21 Juin à 7:00 heures du Soir, Samedi 22 Juin et Samedi 29 Juin à 8:00 PM. Vous aurez un extrait de son entretien sur notre adresse “You Tube Guy Sansaricq” et sur notre Blog “Solidarite Flash.” La Soirée de Gala 2013 est aussi sur You Tube et le Blog.
À Partir du 21 Juin nous aurons des émissions d’essai chaque vendredi, chaque samedi à partir de 6:00heures du soir jusqu’a 9 PM et les Dimanches de midi jusqua 10:30 PM. Quant à la soirée de Gala 2013 du Centre National vous l’avez déjà sur “You Tube” et sur le Blog “Solidarité Flash.” Ecoutez et regardez avec plaisir des extraits des entrevues des Excellences Monseigneur Thomas Dimarzio, Monseigneur Cisneros et Monseigneur Sansaricq. Vous pouvez visiter l’adresse “You Tube Guy Sansaricq” et le blog “Solidarité Flash.” Monseigneur Guy Sansaricq continue à remercier tous ceux et celles qui nous ont aidé dans ce projet et invite tous les amis du Centre National de l’Apostolat Haitien à l’étranger d’envoyer une contribution au Centre National afin de nous aider à faire de ce projet une réalité pour notre Communauté.
Pour Le Centre National
The National Center of The Haitian Apostolate continues to work very hard to make real its project of building a Television Station for the work of the apostolate . Bishop Guy Sansaricq director of Radio Television Solidarité and Founder of the National Center has already met Darcel B. Whitten-Wilamowski, the coordinator of the Haitian ministry of the Diocese of Rockville Centre to see what involvement or collaboration the Haitian Ministry of the Diocese of Rockville Centre is ready to offer to our TV and how our TV can be a powerful medium of communication to the Haitian ministry in her own diocese as it will be to all the dioceses of the US.
We continue with trial tests especially on weekend broadcasts. It is a great challenge but we are working every day. We broadcast interviews of several Faith-builders and various leaders of our community. It takes a lot of motivation, energy and resources. Is it always easy? We pray that the religious leaders of the Haitian community will rush to our support and invest the resources of their faith community to help us.
We also try to put some of the interviews and activities of the Haitian ministry on “You Tube” and our Blog. On Sunday, June 9 we had a meeting with his Excellency Archbishop Bernadito Cleopas Auza, the representative of the Holy Father in Haiti. This interview will be broadcast on Sunday, June 16th at 9:00 Pm at Radio Solidarité and at TV Solidarité on Friday June 21 at 7:00 in the evening, on Saturday June 22 and Saturday, June 29th at 8:00 PM. A summary of his interview is available on the YouTube Guy Sansaricq address and on our Blog “Solidarite Flash.” The Gala 2013 is also on You Tube and :Solidarite Flash.”
From June 21 we will have trial emissions every Friday, Saturday at 6:00 pm until 9 PM and on Sunday from noon until 10:30 PM. As for the Gala 2013 of the National Centre It’s already available on YouTube and on the blog “Solidarity Flash.” You may be pleased to hear and see extracts of the interviews involving His Excellency bishop Thomas Dimarzio and also words from Bishop Cisneros and Bishop Sansaricq. You can visit You Tube Guy Sansaricq and on our blog “Solidarité Flash.” Bishop Sansaricq continues to thank all those who help us in this project and invites all friends of the National Center of the Haitian Apostolate to send a contribution to the National Centre to help us make of this project a reality for our community.
Brother Tob The National Center for
LE COLLEGE PASTORAL EST EN DEUIL
Nous vous annonçons avec infiniment de peine la mort de Mr. Louis Sénèque Charles , père de Marie Monique Okyne , étudiante de la 2 ème Année du Collège Pastoral . Né le 30 Avril 1919, il est Décédé le 5 Juin 2013 à l’âge de 94 ans. Ses funérailles ont eu lieu le Dimanche Juin 9 2013 à Loge Maçonnique de Jérémie.
Nous recommandons à vos humbles prières le repos de l’âme du défunt et la famille éprouvée par ce deuil spécialement ses enfants Jean Yves, Pierre-Mary, Marie Monique Okyne, Jeannine, Harry et Jean-Pierre Charles et ses petits-enfants.
Emil Jako19 Avril 1918-9 Jen 2013
Emil Jako fèt an Frans, 19 avril 1918, pandan premye lagè mondyal. Papa l mouri. Li pat janm konnen papa l. Manman l marye yon dezyèm fwa. Li te travay ak bopè l ki te yon ti kòmèsan k ap vann diven. Lè l te lib, Emil te konn ap livre diven lakay kliyan bopè l. Se konsa li vin rankontre yon pè spiriten ki te rele Daniel Brottier. Se te direktè òflen Apranti d’Otèy. Se yon nèg ki te gen anpil konesans e ki te konn lapriyè Sent Terèz de Lizye pou l te jwenn konkou l. Dayè, jouk kounye a, gen yon chapèl Pè Brotye bati an lonè Sent Terèz, paske Terèz mouri an !897 e Pap Pi 11 beatifye l an 1923. Lontan apre sa, Pap Jan Pòl 2 beatifye Danyèl Brotye 25 novanm 1984. Brotye ba Emil Jako lide al seminè spiriten yo an Bretay, nan Saint Ilan, pou l te ka al etidye laten, paske lang laten an te obligatwa pou w te ka vin pè nan tan sa a. Nan menm klas ak msye, te gen yon jenn seminaris suis ki te rele Maurice Bavaud. N ap konprann enpòtans nèg sa a pi ta.
An 1938, Emil al novisya, e li vin spiriten ofisyèlman 7 septanm 1939, kèk semenn anvan dezyèm lagè mondyal pete. Li pat kapab kontinye nan seminè, paske yo mobilize sòlda franse yo, epi Alman yo fè l prizonye. Li rive nan menm kan prizonye ak papa m, Stalag XI B, nan yon vil ki rele Fallingbostel, a Lès gwo vil Hamburg. La a, li soufri anpil, paske kan an te frèt, epi yo te manje mal.
Pandan l te nan kan an, yon jou, polis Hitler a, sa yo te rele Gestapo a, vin chèche l. Yo arete l, yo mande l : ‘Èske ou te lekòl ak yon nèg ki rele Maurice Bavaud ?” Ou konn Emil : msye pat nan manti. Li reponn : ‘Wi.” Se sa k sove l. Se lè sa a, li aprann Maurice Bavaud te eseye touye Hitler le 9 novanm 1938 nan vil Munich. Lapolis te pran l, yo te koupe tèt li.
Men, grasadye, Emil soti vivan nan kan an, epi l al Chevilly-Larue pou l kontinye seminè a, epi yo sakre l pè 2 jiyè 1950. Li rive Pòtoprens an 1951. Premye travay li, se te nan “Sant reedikasyon” Kafou. Spiriten yo te konn resevwa timoun dezòd lapolis te arete. Yo montre yo yon metye, epi yo fè yo vin sitwayen reskonsab. Lekòl la tap mache byen ak Pè Jako, Frè Malo ak Pè Dejan. Pè Jako te fè elvaj kochon, poul, eksetera. Lekòl la si tèlman mache byen, makout yo anvi l. Yo konprann yo pral fè kòb. Yo chase Spiriten yo. Yo pran plas yo. M pa bezwen di w : 2 zan apre, lekòl la tonbe.
Apre sa, Frè Malo ak Pè Jako al Sen Masyal, Pè Dejan, ansanm ak plizyè pè pwogresis fonde “La bibliothèque des jeunes”, youn nan rezon ki fè Papa Dòk mete n deyò an 1969. Pè Emil te vin omonye Sen Masyal, nan seksyon primè. Msye te renmen katechèz. Tout lavi li, se te yon pasyon.
An 1969, Papa Dòk mete Spiriten yo deyò, paske nou pat sousou gouvènman an. Diktatè a te eseye divize pè ayisyen ak pè blan yo, paske se yon nwaris li te ye. Men, nwaris, se erezi. Nou pat antre ladan. Nou derefize antre nan jwèt la. Solidarite ak pè ayisyen fè nou kite Ayiti an 1969. Lè sa a, Emil al Gwadloup, ant 70 ak 72. Men, li vin malad. An Gwadloup, yo pat konnen ki maladi li tap soufri. Erèzman, lè l rive an Frans, yo dekouvri lakòz maladi a, e li geri.
Li fè kèk tan an Frans kòm siperyè rejyonal pou Lwès. Men li te gen nòstalji Ayiti a. Lè sa a, Pè Adriyen, mwen menm, ak yon Pè dyosèz Okay, Wilyam Smat, nou te Nouyòk, kote nou tap sèvi Ayisyen dyosèz Bwouklin yo. Li vin jwenn nou. Se lè sa a, li montre tout kalite li te genyen. Ayisyen yo te renmen l anpil, paske li te toujou resevwa yo byen. Li antre fon nan travay “enkiltirasyon”, setadi li antre nan mantalite ak kilti pèp ayisyen an. Nou travay ansanm pou n pibliye plizyè liv ki te ede Ayisyen fè lwanj Bondye, kit se liv lamès, kit se liv kantik.
Lè Divalye “Baby Doc” tonbe, se ak anpil kè kontan li tounen “lakay”. Malgre tout difikilte nou te genyen, li rekòmanse travay. Se li ki bati kay nou te genyen nan ri Sen Maten prolongée, kote nou te resevwa seminaris yo apre egzil la.
Malerèzman, an 1993, li te oblije tounen al an Frans, paske li te malad anpil. Li sibi yon gwo operasyon, men, apre sa, li te bese piti piti, menm si l te ekonòm kay spiriten yo nan Bordeaux. Malgre maladi a, li kòmanse ekri yon liv sou istwa spiriten yo ann Ayiti. Li konsilte achiv spiriten yo nan Chevilly pou l te ka ekri yon istwa ki kanpe tankou yon dokiman ki serye. Liv la rele : Les Spiritains en Haïti (1843-2003) ; d’Eugène Tisserant (1814-1845) à Antoine Adrien (1922-2003) , Paris, Karthala, collection Mémoire d’Eglises, 2010, 342 p.
Finalman, li pran retrèt li an Bretay, nan Piré-sur-Seiche, epi nan Chevilly-Larue, kote li mouri dimanch 9 jen ki sot pase a.
Yon bagay ki klè pou mwen ki te gen chans viv tout lane sa yo avèk li, Emil, se yon modèl nou ta dwe imite. Si gen yon nèg ki nan syèl, se li.
P. Jean-Yves Urfié
30 rue Lhomond
1. An afè pa dòmi di
2. De mèg pa fri
3. Gro vant pa vle di lajan
4. Zombi goute sèl li pa mande rete
5. La fimin pa leve san dife
Vatican-Un bon compagnon de voyage, le nouveau livre d’Angela Ambrogetti
Benoît XVI et les journalistes, dans l’avion papal ·
Après les compagnons de voyage de Jean-Paul II, publiés par la Librairie éditrice du Vatican (LEV) et traduits en plusieurs langues, voilà les compagnons de voyage du pape Benoît XVI, également chez la LEV.
Le livre de la vaticaniste italienne, directrice du site en ligne Korazym.org, a été présenté jeudi soir, 13 juin, à Rome, au siège de Radio Vatican, par le directeur de la salle de presse du Saint-Siège, le père Federico Lombardi, le journaliste de “Avvenire”, Salvatore Mazza, Albert Link, correspondant à Rome de “Bild”, et Javier Martínez-Brocal, directeur de “Rome Reports”.
Dans sa préface, Mgr Georg Gänswein souligne que le pape émérite “est un homme courageux” qui aime les questions et qui “parle librement et sans peur”. Il ajoute: “Son rapport avec la presse est toujours direct et franc, et il n’a jamais eu ni une attitude de fermeture” ni une attitude “populiste”: il n’a jamais cherché à dire “ce que les media veulent entendre dire”. Au contraire il a toujours traité les différents arguments “de façon lucide, claire, compréhensible”, en exposant “les contenus difficiles de façon simple, mais non pas simpliste”, ajoute son ancien secrétaire personnel, aujourd’hui Préfet de la Maison pontificale.
Dans son introduction, le P. Lombardi souligne que le pape Benoît XVI n’a jamais refusé aucune des questions qui lui étaient présentées, depuis le premier voyage pour la JMJ de Cologne en août 2005, jusqu’au 24e voyage du pontificat, au Liban, en septembre 2012.
Pour Angela Ambrogetti, ce livre “naît du désir de remettre en ordre les idées et les réflexions développées par Benoît XVI” dans ses messages aux media du monde entier au cours de ses voyages.
Elle publie le texte intégral des conférences de presse du pape sur l’avion, de façon à “comprendre la pensée du théologien Joseph Ratzinger et du pape Benoît XVI, mais aussi connaître sa profonde humanité, et sa volonté de communiquer l’unique vraie nouvelle qui change le monde”.
Le charme du livre vient aussi des photos inédites qui saisissent le pape pendant ses voyages. Textes et photos révèlent un visage authentique et pourtant inédit du pape émérite dans son humanité, sa simplicité, son humilité, sa courtoisie exquise avec ses intelocuteurs, et son intelligence lucide et profonde des enjeux de ce monde.
(14 juin 2013) © Innovative Media Inc.
REFLECTION-Sister Jamie Phelps PHD
The Gospel for this “ Eleventh Sunday in Ordinary Time” offers us an opportunity to reflect upon the three attitudes or virtues necessary for leading a fulfilling life Faith, Hope and Love. Faith, hope and love are necessary to establish human relationships, Faith, hope and love of God are essential aspects of our relationship with God. In the Gospel, Mary, a sinful woman, breeches social protocol and approaches Jesus. Overcome with emotions, she cries and her tears drop on Jesus’ feet. The woman repeatedly wipes the tears from Jesus’ feat, kisses them and anoints them.. Simon the Pharisee, who had invited Jesus to his house to determine whether Jesus was indeed a prophet, is appalled by the boldness of the woman. Although Jesus recognizes that the woman is a sinner he is more attentive to her actions of respectful love and her implicit plea for forgiveness for her sins. Placing too much attention to social protocol, Simon makes a quick judgment that Jesus couldn’t possibly be a prophet since he does not seem to recognize the woman as a sinner. Simon focusing on the woman’s sin fails to recognize the woman.
In contrast, Jesus, attentive to the woman’s faith, hope and love, is attentive to her human dignity and her implicit plea, reads her heart and mind an offers her forgiveness.
Then he turned to the woman and said to Simon, “Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair. You did not give me a kiss, but she has not ceased kissing my feet since the time I entered. You did not anoint my head with oil, but she anointed my feet with ointment. So I tell you, her many sins have been forgiven because she has shown great love. But the one to whom little is forgiven, loves little.” He said to her, “Your sins are forgiven.” The others at table said to themselves, “Who is this who even forgives sins?” But he said to the woman, “Your faith has saved you; go in peace.”
As Christians we must follow the way of Jesus we too must look beyond externals and see others with the eyes of faith and love. We must not focus on the mistakes of others but look for their potential or actual goodness. Attentive to the goodness in others causes it to grow stronger. Following the way of Jesus we must be willing to forgive. Every time we say the “Our Father” we pray that God will “forgive our trespasses as we forgive those who trespass against us. Recognition of God’s forgiveness of our sin deepens our faith, increases our hope and strengthens our love of God and others.
The violence we witness in today’s world is predicated on our inability to forgive. Most people justify the evil they do based on some real or imagine injustice they have suffered. God however, looks beyond our fault and sees our need. As those who have faith in God and claim to be followers of Jesus we should do likewise. As we ask God to “forgive us the wrong we have done” let us pray that we may become more forgiving people. Love makes it possible to forgive. God loves us unconditionally. Let us love one another as God has loved us.
COMMENTARIES 1. Progressive Involvement http://www.progressiveinvolvement.com/progressive_involvement/2010/06/lectionary-blogging-luke-736-83.html …. Background and situation : The other gospels place this story, or one very much like it, in the last week of Jesus’ life. See: Mark 14:1-11, John 12: 1-8, and Matthew 26: 6-13, all of which feature a woman who anoints either Jesus’ head (Mark, Matthew) or feet (John, Luke).
In Mark and Matthew, the episode occurs in the house of Simon during Passion Week. In Luke, we are also in the home of Simon–either the same one or another–but the story occurs early in the ministry of Jesus, and not during the final week. The woman is not named in any story except that of the fourth gospel where she is identified as Mary of Bethany.
In the 7th century, Pope Gregory said that all these women were, in fact, the same person, and that person was Mary Magdalene. This would mean that Mary of Bethany and Mary Magdalene were the same person, in which case Mary Magdalene would have been the sister of Lazarus and Martha. While speculative indeed, this is also possible. (For more, see this chartof the parallels in the stories.)
The story is preceded by a section (7:18-25) featuring dialog between Jesus and two followers of John the Baptist and Jesus discussing John with the crowds. He notes the contrast between himself and John. John is the ascetic who neither eats nor drinks, yet was called a “demon” by his opponents. Jesus eats and drinks, and his opponents call him a “glutton and a drunkard”–you can’t win for losing!–and say he hangs out with a bad crowd–“a friend of tax collectors and sinners” (7:34).
The text : Luke takes a slightly more gentle view of the Pharisees than either Mark or John, and especially Matthew. For Luke, the Pharisees were most dangerous when in cahoots with the scribes. In Luke, it is the scribes and Temple bureaucrats who are most responsible for the crucifixion of Jesus, not the Pharisees. (At the time Luke was written, c. AD 85, the Pharisees were the only major tradition within Judaism to survive the destruction of the Temple in AD 70.)
A Pharisee named Simon invites Jesus to dinner. (Making sure we don’t miss the point, Luke uses the word “Pharisee” three times.) As many commentators note, the meal appears to follow the general lines of the Greco-Roman “symposia” where dinner also features discussion of issues and sometimes lively debate. (See Jerome Neyreyon meal customs of the time.)
The use of “behold!” signals an important moment. A “woman who was in the city” is introduced. She is also identified as a “sinner.” Then, as now, the expression conveyed the impression of forbidden sex. Most likely, the woman was a prostitute, though this is not stated directly.
Jesus appears to be in the town of Nain, which Luke had identified as a “city” in 7:11. Nain was likely small and not really deserving of being called a “city.” Perhaps Luke called Nain a “city” so that the later-mentioned “woman who was in the city” might more easily be seen as a prostitute. (“Woman of the town” doesn’t have the same ring as “woman of the city.”) In any case, most prostitutes–then as now–were economically-coerced into prostitution. They were among the “marginalized.”
The woman knew that Jesus was eating dinner in the home of Simon–how she “knew” is not stated. She appears suddenly in the home–her actual entrance is not mentioned–and she is carrying an alabaster box containing perfume. ( Muron could also mean myrrh, but probably perfume is intended.)
The woman’s intrusion provokes a religious and social crisis. She has just barged into the home of a Pharisee, yet that Pharisee will consider her impure and unclean. In her line of work, she has no doubt consorted with gentiles. Her presence contaminates the gathering. She clearly has crossed a significant social and religious boundary. From the pharisaical point of view, she does not belong here.
…and she stood behind alongside his feet weeping. The tears began to wet his feet, and she wiped (them with) the hair of her head. And she was kissing his feet and anointing (them) with perfume.
This is a scene of great intimacy–shocking for that world, and quite foreign to ours. ” Her actions are emotionally charged and bold,” says Tannehill (p. 135). Moreover, there are lots of them–stood, weeping, wiped, kissing, anointing. Two of these–“kissing” and “anointing”–are imperfect verbs, meaning continuous action. Presumably, the woman is still doing these things as the story proceeds.
But when the Pharisee who called him saw, he spoke in himself, saying, “This one, if he were a prophet, would know who and what manner of woman (this is) who is touching him, that she is a sinner.”
The crowds at Nain had already hailed Jesus as a “great prophet” (7:16), but Simon is not impressed. He thinks to himself that Jesus can’t be much of a prophet if he doesn’t know certain things about certain people, such as whether or not they are sinners. Simon specifically mentions that the woman “is touching” Jesus, which renders Jesus unclean. (Jesus knows all this, of course, but could care less.)
And Jesus answered (and) said to him, “Simon, I have something to say to you.” But he said, “Teacher, speak.” “A certain moneylender had two debtors. The one owed 500 denarii, but the other fifty. When they had nothing to give, he was gracious to both. Which one of them will love him more?” Simon answered (and) said, “I suppose whomever he graced the most.” And he said to him, “You have judged rightly.”
Simon had been talking to himself, but Jesus answered him anyway–(not too bad for a guy who’s not supposed to be a prophet)! Note that Jesus addresses Simon, for the first time, by name . This is because Jesus will soon make the point that the woman before them is not a category of person, but an actual human being. As the woman is a human being and deserving of dignity, so is Simon. Jesus will address him, respectfully and personally, by name.
Simon’s response is encouraging–“Teacher, speak.” He appears open. Jesus then tells what is often called the “parable of the two debtors.” One debtor owed a huge amount, the other a much lesser (though still sizeable) one. The two debtors are in the same boat–“they had nothing to give.” Nevertheless, the moneylender “was gracious to both” ( exarisato ).
Joel Green makes an important point. The parable is quite confrontational, though subtle. In the world of that time, hosting a dinner placed the guests in the host’s debt. At some point, they will repay their hosts in like manner. (One thinks of that line in the Godfather: “Some day, and that day will never come, the Godfather will call on you for a service.”)
Go around cancelling debts and what would become of the world? The world is all about the purchasing and performance of services. Joel Green: “The cancellation of debts would denude relationships of their inherent dimensions of status discrimination and duress…the cancellation of debts would radically undermine the ‘rules’ governing interpersonal interaction” (p. 312).
Then, Jesus appears to shift gears. He does not push the limits on the question of debt. Instead, he asks which of the debtors will love the moneylender more. The question shifts from debt to love. Simon is being asked to view the woman not in terms of her “deficiencies” but rather in terms of her “capacities.”
Which one of the two debtors will love the moneylender the most? Simon responds tentatively, but accurately, “I suppose whomever he graced the most.” So far, so good.
And he turned to the woman (and) was speaking to Simon, “Do you see this woman? I entered into your house. You did not give me water upon my feet, but she was my feet (with) tears and wiped (them with) her hair. You did not give me a kiss, but she, since the time I came, has not stopped kissing my feet. You did not anoint my head with oil, but she has anointed my feet with perfume. For this reason, I say to you, her sins, which are many, have been released because she loved much, but to whom little has been released, that one loves little.” And he said to her, “Your sins have been released.”
The story reaches its dramatic turning point–literally. Jesus ” turned to the woman and was speaking to Simon.” Imagine that. Jesus was “reclined,” which means they were sitting at a low table with their feet spread out behind and to the right. Jesus “turned to the woman”–that is, behind and to his right–and “was speaking to Simon,” who was probably about 120 degrees to his left.
” Do you see this woman?” Jesus posture reflects his attitude. He sees the woman, but Simon does not. Jesus sees a human being–moreover, one in loving action–while Simon sees only a category of person, a “sinner,” who renders others “unclean.”
We are then given a series of contrasts. The woman’s actions are contrasted with Simon’s. We are now told, for the first time, that Simon’s actions thus far have been some less than hospitable. Apparently, Simon has received little grace in his life because he “loves little.” He does not even meet the basic standards of hospitality.
The woman does that and much more . The woman’s actions are exceptional for their extravagance. She exceeds the minimum requirements. She has “loved much” and she has done so as a result of being forgiven ( apheontai , “released”) much. Her loving behavior emanates from freedom and grace.
The woman’s sins had already been forgiven prior to the story. ( Apheontai is a perfect passive–“have been released.” Egapesan –“loved”–is aorist.) Her forgiveness is not as a result of her loving actions. Rather, her loving actions are an expression of forgiveness.
And the ones sitting at meat with him began to say in themselves, “Who is this who releases sins?” But he said to the woman, ” Your trust has saved you. Go into peace.”
This turns out to have been a more hostile gathering than we had supposed. Not only was the host inhospitable, but the other participants are revealed as people who worry about theological correctness while ignoring loving action.
They are, however, careful not to grouse out loud. They only “say in themselves,” which is not protection at all since Jesus has already demonstrated that he can read Simon’s thoughts and theirs aren’t safe either, which is why Jesus lauds the woman a second time. The woman didn’t need to hear it. The other diners do.
And it happened afterward, and he was going throughout every city and village, proclaiming and bringing good news of the kingdom of God, and the twelve together with him. And certain women were healed from evil spirits and weaknesses–Maria, the one called Magdalene, from whom seven demons had gone out, and Joanna, wife of Chuza, Herod’s steward, and Susanna, and many others, who were serving them out of their possessions.
Luke gives us a summary statement of Jesus’ activity. Jesus leaves Nain and goes throughout the region “proclaiming” ( kerussown ) and “bringing good news” ( euanggelizomenos ). The twelve are mentioned for only the second time in Luke, and they are “together with him,” along with “certain women.”
Three are named : (1) Mary, “the one called Magdalene ,” which may mean that she is either from the town of Magdala, or that she was an especially distinguished woman; (2 ) Joanna, the spouse of Herod’s steward, which would have placed her in the upper social rank; this would have been Herod Antipas, by the way, not Herod the Great; (Antipas would prove to be a sworn enemy of Jesus), and (3) Susanna, about whom we know nothing . These woman, “and many others,” not only did some traveling with Jesus, but also helped pay the bills . This would have been shocking in the first century Middle East.
7:36 And one of the Pharisees desired him that he would eat with him 1 . And he entered into the Pharisee’s house, and sat down to meat 2 .
JESUS’ FEET ANOINTED IN THE HOUSE OF A PHARISEE. (Galilee .) Luke 7:36-50
1. And one of the Pharisees desired him that he would eat with him . We learn that the Pharisee’s name was Simon ( Luke 7:40). Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper. See Matthew 26:6-13; Mark 14:3-9; John 12:1-8. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish people. It was the Greek form of the Hebrew Simeon. The New Testament mentions nine and Josephus twenty Simons, and there must have been thousands of them in Palestine at that time. The anointing at Bethany was therefore a different occasion from this.
2. And he entered into the Pharisee’s house, and sat down to meat . Literally, reclined to eat. The old Jewish method of eating was to sit cross-legged on the floor or on a divan, but the Persians, Greeks, and Romans reclined on couches, and the Jews, after the exile, borrowed this custom. We are not told in plain terms why the Pharisee invited Jesus to eat with him. The envy and cunning which characterized his sect leads us to be, perhaps, unduly suspicious that his motives were evil. The narrative, however, shows that his motives were somewhat akin to those of Nicodemus. He wished to investigate the character and claims of Jesus, and was influenced more by curiosity than by hostility–for all Pharisees were not equally bitter ( John 7:45-52). But he desired to avoid in any way compromising himself, so he invited Jesus to his house, but carefully omitted all the ordinary courtesies and attentions which would have been paid to an honored guest. Jesus accepted the invitation, for it was his custom to dine both with Pharisees and publicans, that he might reach all classes .
7:37 And behold, a woman who was in the city 1 , a sinner 2 ; and when she knew that he was sitting at meat in the Pharisee’s house, she brought an alabaster cruse of ointment 3 ,
1. And behold, a woman who was in the city . Because the definite article “the” is used before the word “city”, Meyer says it was Capernaum, and because Nain is the last city mentioned, Wiesler says it was Nain, but it is not certain what city it was.
2. A sinner . Older commentators say “the city” was Magdala, because they hold the unwarranted medieval tradition that the sinner was Mary Magdalene, that is, Mary of Magdala. No trustworthy source has ever been found for this tradition, and there are two good reasons foraying that this was not Mary Magdalene: (1) She is introduced soon after as a new character and also as a woman of wealth and consequence . See Luke 8:2Luke 8:3; Matthew 27:55. (2) Jesus had delivered her from the possession of seven demons. But there is no connection between sin and demon- possession . The former implies a disregard forth accepted rules of religious conduct, while the latter implies no sinfulness at all. This affliction was never spoken of as a reproach, but only as a misfortune.
3. She brought an alabaster cruse of ointment . The cruse which she brought with her was called “an alabaster”. Orientals are very fond of ointments and use them upon the face and hair with profusion. They were scented with sweet-smelling vegetable essence especially that extracted from the myrtle. Originally the small vases, jars, or broad-mouthed bottles, in which the ointment was stored, were carved from alabaster, a variety of gypsum, white, semi-transparent, and costly. Afterwards other material was used, but the name “alabaster “was still applied to such cruses. That used by Mary of Bethany was probably the highest grade ointment in the highest priced cruse( John 12:3). The context here leaves us free to suppose that both the cruse and the unguent were of a cheaper kind.
1 7:38 and standing behind at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.
1. And standing behind at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment . To see this scene we must picture Jesus stretched upon the couch and reclining on his left elbow. The woman stood at the foot of the couch behind his feet. His feet were bare; for every guest on entering left his sandals outside the door. The woman, feeling strongly the contrast between the sinlessness of Jesus and her own stained life, could not control her emotions. Says Brom,
“The tears poured down in a flood upon his naked feet, as she bent down to kiss them; and deeming them rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair. She thus placed her glory at his feet ( 1 Corinthians 11:15), after which she put the ointment upon them.”
7:39 Now when the Pharisee that had bidden him saw it, he spake within himself, saying, This man, if he were a prophet 1 , would have perceived who and what manner of woman this is 2 that toucheth him, that she is a sinner 3 .
1. This man, if he were a prophet . Public opinion said that Jesus was a prophe t ( Luke 7:16), and Simon, from the Pharisee’s standpoint, feared that it might be so; and therefore no doubt felt great satisfaction in obtaining this evidence which he accepted as disproving the claims of Jesus.
2. Would have perceived who and what manner of woman this is . He judged that if Jesus had been a prophet he would have known and repelled this woman. He would have known her because discerning of spirits was part of the prophetic office–especially the Messianic office ( 1 Kings 14:62 Kings 1:1-3; 2 Kings 5:26; Isaiah 11:2-4). Compare with John 2:25.
3. That toucheth him, that she is a sinner . He would have repelled her because, according to the Pharisaic tradition, her very touch would have rendered him unclean. The Pharisees, according to later Jewish writings, forbade women to stand nearer to them than four cubits, despite the warning of God ( Isaiah 65:5). Thus reasoning, Simon concluded that Jesus had neither the knowledge nor the holiness which are essential to a prophet. His narrow mind did not grasp the truth that it was as wonderful condescension for Christ to sit at his board as it was to permit this sinner to touch him.
7:40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee 1 . And he saith, Teacher, say on 2 .
1. And Jesus answering said unto him, Simon, I have somewhat to say unto thee . Jesus heard Simon’s thoughts ( Luke 7:39) and answered them.
2. And he saith, Teacher, say on . Simon called Jesus “Teacher”, little thinking how fully Jesus was about to vindicate the justice of the title, thus given him in compliment.
7:41 A certain lender had two debtors: the one owed five hundred shillings, and the other fifty 1 .
1. A certain lender had two debtors: the one owed five hundred shillings, and the other fifty . The denarius or shilling was a silver coin issued by Rome which contained nearly seventeen cents’ worth of that precious metal. The two debts, therefore, represented respectively, about $75 and $7.50. But at that time a denarius was day’s wages for a laboring man ( Matthew 20:2Matthew 20:9Matthew 20:10Matthew 20:12Matthew 20:13), so that the debt is properly translated into our language as if one owed five hundred and the other fifty days of labor.
7:42 When they had not [wherewith] to pay, he forgave them both 1 . Which of them therefore will love him most 2 ?
1. When they had not [wherewith] to pay, he forgave them both . In this brief parable God represents the lender, and the woman the big and Simon the little debtor. Simon was (in his own estimation) ten times better off than the woman; yet they were each in an equally hopeless case–having nothing with which to pay; and each in an equally favored case–being offered God’s free forgiveness. Forgiveness is expressed in the past tense in the parable, but merely as part of the drapery and not for the purpose of declaring Simon’s forgiveness. It indicates no more than that Jesus was equaling “willing” to forgive both. But the Pharisee did not seek his forgiveness, and the absence of all love in him proved that he did not have it.
2. Which of them therefore will love him most ? It was Jesus’ custom to thus often draw his verdicts from the very lips of the parties concerned ( Luke 10:36Luke 10:37; Matthew 21:40Matthew 21:41).
7:43 Simon answered and said, He, I suppose, to whom he forgave the most 1 . And he said unto him, Thou hast rightly judged 2 .
1. Simon answered and said, He, I suppose, to whom he forgave the most . The “suppose” of Simon betrays a touch of supercilious irony, showing that the Pharisee thought the question very trivial.
2. And he said unto him, Thou hast rightly judged . Simon’s words were more than an answer. They were a judgment as well. Like Nathan with David ( 2 Samuel 12:1-7), Jesus had concealed Simon’s conduct under the vestments of a parable, and had thus led him to unwittingly pronounce sentence against himself. Simon, the little debtor, was a debtor still; having no acts of gratitude to plead in evidence of his acquittal. From this point the words of Jesus take up the conduct of Simon which we should here picture to ourselves.
“We must imagine the guests arriving; Simon receiving them with all courtesy, and embracing each in turn; slaves ready to was the dust of the road from their sandaled feet, and to pour sweet olive oil over their heads to soften the parched skin. See Genesis 18:4; Genesis 19:2; Genesis 24:32; Ruth 3:3; 1 Samuel 25:41Psalms 23:5; Psalms 141:5; Ecclesiastes 9:8; Daniel 10:3; Amos 6:6; Matthew 6:17). But there is one of the guests not thus treated. He is but a poor man, invited as an act of condescending patronage. No kiss is offered him; no slave waits upon him; of course a mechanic cannot need the luxuries others are accustomed to!”
7:44 And turning to the woman, he said unto Simon, Seest thou this woman 1 ? I entered into thy house, thou gavest me no water for my feet: but she hath wetted my feet with her tears, and wiped them with her hair 2 .
1. And turning to the woman, he said unto Simon, Seest thou this woman ? Simon is to look upon the woman as one whose actions stood in contrast to his own.
2. I entered into thy house, thou gavest me no water for my feet: but she hath wetted my feet with her tears, and wiped them with her hair . Jesus here draws the first contrast. In the East, where the feet without stockings are placed in sandals instead of shoes, water becomes essential to one who would enter a house. The guest should be afforded an opportunity to was the dust from his feet, not only for comfort’s sake, but also that he might not be humiliated by soiling the carpets on which he walked, and the cushions on which he reclined. The trifling courtesy Simon had omitted; but the woman had amply supplied his omission, bathing the Lord’s feet in what Bengel well calls “the most priceless waters”.
7:45 Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet 1 .
1. Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet . We have here the second contrast. A kiss waste ordinary salutation of respect in the East. Sometimes the hand was kissed, and sometimes the cheek ( 2 Samuel 15:5; 2 Samuel 19:39; Matthew 26:49; Acts 20:37Romans 16:16). We may note incidentally that we have no record of a kiss upon the cheek of Jesus save that given by Judas ( Matthew 26:48Matthew 26:49Mark 14:44Mark 14:45; Luke 22:47). The woman had graced the feet of Jesus with those honors which Simon had withheld from his cheek.
7:46 My head with oil thou didst not anoint: but she hath anointed my feet with ointment 1 .
1. My head with oil thou didst not anoint: but she hath anointed my feet with ointment . Anointing was a mark of honor which was usually bestowed upon distinguished guests ( Amos 6:6; Psalms 23:5; Psalms 141:5). To anoint the feet was regarded as extreme luxury (Pliny, Natural History, 13:4).In this third case Jesus makes a double comparison. To anoint the feet was more honored than to anoint the head, and the ointment was a more valuable and worthy offering than the mere oil which ordinary courtesy would have proffered.
7:47 Wherefore I say unto thee, Her sins, which are many, are forgiven 1 ; for she loved much: but to whom little is forgiven, [the same] loveth little 2 .
1. Wherefore I say unto thee, Her sins, which are many, are forgiven ;
2. for she loved much . Her love was the result, and not the cause, of her forgiveness. Our sins are not forgiven because we love God, but we love God because they are forgiven ( 1 John 4:19). Such is the inference of the parable, and such the teaching of the entire New Testament.
3. But to whom little is forgiven, [the same] loveth little . We search the story in vain for any token of love on the part of Simon.
7:48 And he said unto her, Thy sins are forgiven 1 .
1. Thy sins are forgiven . See Mark 2:5.
7:49 And they that sat at meat with him began to say within themselves 1 , Who is this that even forgiveth sins 2 ?
1. And they that sat at meat with him began to say within themselves . They were naturally surprised at this marvelous assumption of authority, but in the light of what had just been said they did not dare to express themselves.
2. Who is this that even forgiveth sins ? Ignorance of Christ’s person and office caused them to thus question him. It is easy to stumble in the dark. We are not told that Simon joined in asking this question.
7:50 And he said unto the woman 1 , Thy faith hath saved thee; go in peace 2 .
1. And he said unto the woman . Jesus did not rebuke his questioners, because the process of forgiveness was something which could not be demonstrated to their comprehension, and hence their error could not be made clear.
2. Thy faith hath saved thee; go in peace . Jesus attributed her forgiveness to her faith. “Peace” was the Hebrew and “grace” was the Greek salutation. It is here used as a farewell, and means “Go in the abiding enjoyment of peace”.
Several valuable lessons are taught by this incident ( Luke 7:36-50):
o That the sense of guiltiness may differ in degree, but nevertheless the absolute inability of man to atone for sin is common to all.
o As sin is against Christ, to Christ belongs the right and power to forgive it.
o That conventional respectability, having no such flagrant and open sins as are condemned by the public, is not conscious of its awful need .
o That those who have wandered far enough to have felt the world’s censure realize most fully the goodness of God in pardoning them, and hence are moved to greater expressions of gratitude than are given by the self-righteous .
But we must not draw the conclusion that sin produces love, or that much sin produces much love, and that therefore much sin is a good thing. The blessing which we seek is not proportioned to the quantity of the sins; but is proportioned to the quantity of “sinful sense” which we feel.
· ` We all have sin enough to destroy our souls, but many of us fail to love God as we should, through an insufficient sense of sinfulness .
8:1 And it came to pass soon afterwards, that he went about through cities and villages 1 , preaching and bringing the good tidings of the kingdom of God 3 , and with him the twelve 4 ,
FURTHER JOURNEYING ABOUT GALILEE. Luke 8:1-3
1. And it came to pass soon afterwards, that he went about through cities and villages . That is, soon after his visit to the Pharisee( Luke 7:36).
2. That he went throughout every city and village . Thus making a thorough circuit of the region of Galilee.
3. Preaching and bringing the good tidings of the kingdom of God . John had preached repentance as a preparation for the kingdom; but Jesus now appears to have preached the kingdom itself, which was indeed to bring good tidings ( Romans 14:17).
4. And with him the twelve . We here get a glimpse of the tireless activities of the ministry of Christ. Journeying from place to place, he was constantly preaching the gospel publicly to the people, and as ceaselessly instructing his disciples privately . The twelve were now serving an apprenticeship in that work on which he would soon send them forth alone. From this time forth we can hardly look upon Capernaum as the home of Jesus. From now to the end of his ministry his life was a wandering journey, and he and his apostles sustained by the offerings of friends. The circuit of Galilee here mentioned is peculiar to Luke.
8:2 and certain women who had been healed of evil spirits and infirmities: Mary that was called Magdalene, from whom seven demons had gone out 1 ,
1. Mary that was called Magdalene, from whom seven demons had gone out . What a change of service, from demoniac bondage to the freedom of Christ! As to the vile slanders with which commentators have stained the good name of Mary Magdalene, see Luke 7:37. For further mention of her, see Matthew 27:56Matthew 27:61; Matthew 28:1; Mark 15:40Mark 15:47; Mark 16:1Mark 16:9; Luke 24:10John 19:25; John 20:1John 20:18. Mary’s name indicates that she was a native of Magdala (Hebrew, Migdol, that is, “watch-tower”). Of all the towns which dotted the shores of Galilee in Christ’s day, but this and Tiberias remain. It is on the west shore of the lake, at the southeast corner of the plain of Gennesaret, and is today a small collection of mud hovels. It still bears the name el-Mejdel, which is probably received from the adjoining watch-tower that guarded the entrance tithe plain, the ruins of which are still to be seen. We should note that Mary Magdalene is not classed with restored profligates (“healed of evil spirits”) but with those who were healed of infirmities.
8:3 and Joanna the wife of Chuzas Herod’s steward 1 , and Susanna 2 , and many others, who ministered unto them of their substance 3 .
1. Joanna the wife of Chuzas Herod’s steward . Joanna is mentioned again at Luke 24:10. Of Chuzas we know nothing more than what is stated here. There are two Greek words for steward, “epitropos” and “oikonomos”. The first may be translated “administrator, superintendent, or governor”. It conveys the impression of an officer or higher rank. The Jewish rabbis called Obadiah the “epitropos” of Ahab. This was the office held by Chuzas, and its translated “treasurer” in the Arabic version. The second word may be translated “housekeeper, or domestic manager”. It was an office usually held by some trusted slave as a reward for his fidelity. Chuzas was no doubt a man of means and influence. As there was no order of nobility in Galilee, and as such an officer might be nevertheless styled a nobleman, this Chuzas was very likely the nobleman of John 4:46. If so, the second miracle at Cana explains the devotion of Joanna to Jesus. Herod’s capital was at Sepphoris, on an elevated tableland not far from Capernaum.
2. Susanna . Of Susanna there is no other record, this being enough to memorialize her.
3. And many others, who ministered unto them of their substance . The ministration of these women shows the poverty of Christ and his apostles, and explains how they were able to give themselves so unremittingly to the work. Some of the apostles also may have had means enough to contribute somewhat to the support of the company, but in any event the support was meager enough, for Jesus was among the poorest of earth ( Luke 9:58; Matthew 17:24; 2 Corinthians 8:9). His reaping of carnal things was as scanty as his sowing of spiritual things was abundant ( 1 Corinthians 9:11). We should note how Jesus began to remove the fetters of custom which bound women, and to bring about a condition of universal freedom( Galatians 3:28).
3. United States Conference of Catholic Bishops Lk 7:36—8:3HTTP://WWW.USCCB.ORG/BIBLE/LUKE/7/
[ 7:36– 50] In this story of the pardoning of the sinful woman Luke presents two different reactions to the ministry of Jesus. A Pharisee, suspecting Jesus to be a prophet, invites Jesus to a festive banquet in his house, but the Pharisee’s self-righteousness leads to little forgiveness by God and consequently little love shown toward Jesus . The sinful woman, on the other hand, manifests a faith in God ( Lk 7:50) that has led her to seek forgiveness for her sins, and because so much was forgiven, she now overwhelms Jesus with her display of love; cf. the similar contrast in attitudes in Lk 18:9– 14. The whole episode is a powerful lesson on the relation between forgiveness and love.
* [ 7:36] Reclined at table: the normal posture of guests at a banquet. Other oriental banquet customs alluded to in this story include the reception by the host with a kiss ( Lk 7:45), washing the feet of the guests ( Lk 7:44), and the anointing of the guests’ heads ( Lk 7:46).
* [ 7:41] Days’ wages: one denarius is the normal daily wage of a laborer.
* [ 7:47] Her many sins have been forgiven; hence, she has shown great love: literally, “her many sins have been forgiven, seeing that she
has loved much.” That the woman’s sins have been forgiven is attested by the great love she shows toward Jesus. Her love is the consequence of her forgiveness. This is also the meaning demanded by the parable in Lk 7:41– 43.
a. [ 7:1– 10] Mt 8:5– 13; Jn 4:43– 54.
b. [ 7:11– 17] 4:25– 26; 1 Kgs 17:8– 24.
c. [ 7:12] 8:42; 1 Kgs 17:17.
d. [ 7:15] 1 Kgs 17:23; 2 Kgs 4:36.
e. [ 7:16] 1:68; 19:44.
f. [ 7:18– 23] Mt 11:2– 6.
g. [ 7:19] Mal 3:1; Rev 1:4, 8; 4:8.
h. [ 7:22] 4:18; Is 35:5– 6; 61:1.
i. [ 7:24– 30] Mt 11:7– 15.
j. [ 7:26] 1:76.
k. [ 7:27] Mal 3:1/ Is 40:3.
l. [ 7:29– 30] 3:7, 12; Mt 21:32.
m. [ 7:31– 35] Mt 11:16– 19.
n. [ 7:34] 15:2.
o. [ 7:36] 11:37; 14:1.
p. [ 7:37] Mt 26:7; Mk 14:3.
q. [ 7:37– 38] Jn 12:3.
r. [ 7:48] 5:20; Mt 9:20; Mk 2:5.
s. [ 7:49] 5:21.
* [ 8:1– 3] Luke presents Jesus as an itinerant preacher traveling in the company of the Twelve and of the Galilean women who are sustaining them out of their means. These Galilean women will later accompany Jesus on his journey to Jerusalem and become witnesses to his death ( Lk 23:49) and resurrection ( Lk 24:9– 11, where Mary Magdalene and Joanna are specifically mentioned; cf. also Acts 1:14). The association of women with the ministry of Jesus is most unusual in the light of the attitude of first-century Palestinian Judaism toward women . The more common attitude is expressed in Jn 4:27, and early rabbinic documents caution against speaking with women in public.