Twenty-third Sunday in Ordinary Time
Lectionary: 127
Lectionary: 127
Thus says the LORD:
You, son of man, I have appointed watchman for the house of Israel;
when you hear me say anything, you shall warn them for me.
If I tell the wicked, “O wicked one, you shall surely die, ”
and you do not speak out to dissuade the wicked from his way,
the wicked shall die for his guilt,
but I will hold you responsible for his death.
But if you warn the wicked,
trying to turn him from his way,
and he refuses to turn from his way,
he shall die for his guilt,
but you shall save yourself.
You, son of man, I have appointed watchman for the house of Israel;
when you hear me say anything, you shall warn them for me.
If I tell the wicked, “O wicked one, you shall surely die, ”
and you do not speak out to dissuade the wicked from his way,
the wicked shall die for his guilt,
but I will hold you responsible for his death.
But if you warn the wicked,
trying to turn him from his way,
and he refuses to turn from his way,
he shall die for his guilt,
but you shall save yourself.
Responsorial Psalm PS 95:1-2, 6-7, 8-9
R/ (8) If today you hear his voice, harden not your
hearts.
Come, let us sing joyfully to the LORD;
let us acclaim the rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R/ If today you hear his voice, harden not your hearts.
Come, let us bow down in worship;
let us kneel before the LORD who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R/ If today you hear his voice, harden not your hearts.
Oh, that today you would hear his voice:
“Harden not your hearts as at Meribah,
as in the day of Massah in the desert,
Where your fathers tempted me;
they tested me though they had seen my works.”
R/ If today you hear his voice, harden not your hearts.
Come, let us sing joyfully to the LORD;
let us acclaim the rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R/ If today you hear his voice, harden not your hearts.
Come, let us bow down in worship;
let us kneel before the LORD who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R/ If today you hear his voice, harden not your hearts.
Oh, that today you would hear his voice:
“Harden not your hearts as at Meribah,
as in the day of Massah in the desert,
Where your fathers tempted me;
they tested me though they had seen my works.”
R/ If today you hear his voice, harden not your hearts.
Reading 2ROM 13:8-10
Brothers and
sisters:
Owe nothing to anyone, except to love one another;
for the one who loves another has fulfilled the law.
The commandments, “You shall not commit adultery;
you shall not kill; you shall not steal; you shall not covet, ”
and whatever other commandment there may be,
are summed up in this saying, namely,
“You shall love your neighbor as yourself.”
Love does no evil to the neighbor;
hence, love is the fulfillment of the law.
Owe nothing to anyone, except to love one another;
for the one who loves another has fulfilled the law.
The commandments, “You shall not commit adultery;
you shall not kill; you shall not steal; you shall not covet, ”
and whatever other commandment there may be,
are summed up in this saying, namely,
“You shall love your neighbor as yourself.”
Love does no evil to the neighbor;
hence, love is the fulfillment of the law.
Gospel MT 18:15-20
Jesus said to his
disciples:
“If your brother sins against you,
go and tell him his fault between you and him alone.
If he listens to you, you have won over your brother.
If he does not listen,
take one or two others along with you,
so that ‘every fact may be established
on the testimony of two or three witnesses.’
If he refuses to listen to them, tell the church.
If he refuses to listen even to the church,
then treat him as you would a Gentile or a tax collector.
Amen, I say to you,
whatever you bind on earth shall be bound in heaven,
and whatever you loose on earth shall be loosed in heaven.
Again, amen, I say to you,
if two of you agree on earth
about anything for which they are to pray,
it shall be granted to them by my heavenly Father.
For where two or three are gathered together in my name,
there am I in the midst of them.”
“If your brother sins against you,
go and tell him his fault between you and him alone.
If he listens to you, you have won over your brother.
If he does not listen,
take one or two others along with you,
so that ‘every fact may be established
on the testimony of two or three witnesses.’
If he refuses to listen to them, tell the church.
If he refuses to listen even to the church,
then treat him as you would a Gentile or a tax collector.
Amen, I say to you,
whatever you bind on earth shall be bound in heaven,
and whatever you loose on earth shall be loosed in heaven.
Again, amen, I say to you,
if two of you agree on earth
about anything for which they are to pray,
it shall be granted to them by my heavenly Father.
For where two or three are gathered together in my name,
there am I in the midst of them.”
September 7, 2014 Twenty-Third Sunday In Ordinary Time
This
weekend the church celebrates the Twenty-Third Sunday of Ordinary Time. Ezekiel
provides us with a look at the responsibility required of a prophet of God.
This same responsibility to speak God’s word is ours as Christians. In the
second reading, Paul tells us that love answers for all the requirements of the
law and that love should be the guiding principle of our relationships with
others. Jesus describes a process for reconciliation with a brother who falls
into serious sin and for the expulsion from the community of an unrepentant
sinner. He also assures us of His presence within the church and among us, His
disciples.
First Reading:
Ezekiel 33:7-9
7 You, son
of man, I have appointed watchman for the house of Israel; when you hear me say
anything, you shall warn them for me. 8 If I tell the wicked
man that he shall surely die, and you do not speak out to dissuade the wicked
man from his way, he (the wicked man) shall die for his guilt, but I will hold
you responsible for his death. 9 But if you warn the wicked
man, trying to turn him from his way, and he refuses to turn from his way, he
shall die for his guilt, but you shall save yourself.
NOTES
on First Reading:
*
33:7-9 Chapter 33 is at the turning point of Ezekiel’s mission and the subject
matter is almost the same as the original commission given to Ezekiel in
Chapter 3. In effect this chapter is a recommissioning of Ezekiel for his mission
to the exiles after the fall of the city. There are some subtle differences
from the commission in chapter 3 due to the different conditions faced by the
people as Babylon is about to destroy Jerusalem. In chapter 3 there is a
warning to the wicked and a warning to the just who are about to turn from God.
Here, in Chapter 33, there is only a warning to the wicked. It is too late for
the just to turn to wickedness; Babylon is at the gate and the righteous will
not be spared. Had the people listened to the watchman earlier, there would
have been time to be saved but now it is too late.
This section emphasizes the personal responsibility of one who speaks out God’s message as well as the personal responsibility of those who respond or fail to respond to it.
This section emphasizes the personal responsibility of one who speaks out God’s message as well as the personal responsibility of those who respond or fail to respond to it.
Second Reading:
Romans 13:8-10
8 Owe
nothing to anyone, except to love one another; for the one who loves another
has fulfilled the law. 9 The commandments, “You shall not
commit adultery; you shall not kill; you shall not steal; you shall not covet,”
and whatever other commandment there may be, are summed up in this saying,
(namely) “You shall love your neighbor as yourself.” 10 Love
does no evil to the neighbor; hence, love is the fulfillment of the law.
NOTES
on Second Reading:
*
13:8-10 When the Christian’s moral decisions are directed by love, all of the
genuine interests of law including family relations, and the protection of life
and property, are already taken care of. Paul says that this applies to any
other commandment whether from the Mosaic code, from local magistrates or even
from imperial Rome. This occurs because love anticipates the purpose of public
law which is to secure the best interests of the members of the society.
*
13:9 When Paul speaks of “the law,” it usually means the Mosaic Law. This is
demonstrated by these specific commandments that are all quoted from the
Decalogue (Exod 20:13-17; Deut 5:17-21). The order differs from the Masoretic
(Hebrew version) text but matches the Septuagint (ancient Greek version) text
of Deut 5:17-18. (See also Luke 18:20; James 2:11.) Paul may be echoing the
statement of Jesus from Mark 12:28-34 which sums up the Mosaic Law with Deut
6:4-5; and Lev 19:18. While the idea of loving one’s neighbor is not new with
Christianity, there is a big difference in that when the Jewish scholars used
the word, “neighbor,” in this context it always meant a fellow Jew. In both
Jesus’ and Paul’s usage it includes everyone.
*
13:10 While this verse seems to be just a restatement of the previous two
verses, in fact it is a general principle that follows from Paul’s view of
Christ as stated in the previous chapters. If Christ is the “goal of the law”
(10:4), then “love,” which motivated His whole life and saving activity (8:35),
can be said to be the law’s fulfillment. Love thus becomes the norm for
Christian conduct and achieves all that the law stood for.
Gospel Reading:
Matthew 18:15-20
(Jesus said to His
disciples:) 15 “If your
brother sins (against you), go and tell him his fault between you and him
alone. If he listens to you, you have won over your brother. 16 If
he does not listen, take one or two others along with you, so that ‘every fact
may be established on the testimony of two or three witnesses.’ 17 If
he refuses to listen to them, tell the church. If he refuses to listen even to
the church, then treat him as you would a Gentile or a tax collector. 18 Amen,
I say to you, whatever you bind on earth shall be bound in heaven, and whatever
you loose on earth shall be loosed in heaven. 19 Again,
(amen,) I say to you, if two of you agree on earth about anything for which
they are to pray, it shall be granted to them by my heavenly Father. 20 For
where two or three are gathered together in my name, there am I in the midst of
them.”
NOTES
on Gospel:
*
18:15-20 Jesus now turns to the question of how the newly formed community is
to deal with one who sins and yet remains within the community. The process of
correction described by Jesus largely corresponds to the procedure of the
Qumran community (The community that left the Dead Sea Scrolls.) although not
exactly. This process is usually called a three-step process but actually it
has four steps. The last two are often jammed together as a single step. The
statements of Jesus mean pretty much what they say.
*
18:15 The words in parentheses are added to the biblical text at the beginning
of this verse by the Lectionary (book of readings) to indicate who is speaking.
Private correction must always be attempted first. Only if this fails are other
persons to be brought into the matter. Your brother means a fellow disciple as
in Matthew 23:8. The words, “against you”, which are often bracketed in
translations are widely attested but they are missing from important codices
such as Sinaiticus and Vaticanus as well as some other important textual
witnesses. Omitting them broadens the type of sin in question and seems to give
reconciliation a greater communal aspect. The words translated as “won over”
literally means “gained.” It is a technical rabbinic term for missionary
conversion (Lev 19:17,18).
*
18:16 If individual correction is not successful then further correction before
two or three witnesses is called for. This is based on the rule quoted from
Deut 19:15 which requires that two or three witnesses must testify to any
particular crime or sin.
*
18:17 The third step is to bring the matter before the church (assembled
community). If the sinner refuses to accept correction from the church, the
fourth step is to expel the unrepentant sinner.
The only two places in the Gospels where the word, “church, ” is used are here and in Mat 16:18 where Jesus responds to Peter’s confession of Jesus as Messiah. In Mat 16:18 it refers to the entire church of Jesus. Here it is usually taken to refer to the local congregation.
The injunction to treat him like “. . . a Gentile or a tax collector” invokes the way that an observant Jew avoided the company of Gentiles and tax collectors and others who were seen as public sinners. This is taken as the pattern for the way in which the congregation of Christian disciples is to separate itself from the arrogantly sinful member who refuses to repent even when convicted of his sin by the whole church. Such a person is to be set outside the fellowship of the community. The harshness of the language about Gentiles and tax collectors probably reflects a time when the Matthean church was principally composed of Jewish Christians. Although that time had passed, the principle of exclusion for such a sinner remained. In 1 Cor 5:1-13, Paul makes a similar demand for excommunication. See also Gal 6:1; Tit 3:10; Jas 5:19-20.
The only two places in the Gospels where the word, “church, ” is used are here and in Mat 16:18 where Jesus responds to Peter’s confession of Jesus as Messiah. In Mat 16:18 it refers to the entire church of Jesus. Here it is usually taken to refer to the local congregation.
The injunction to treat him like “. . . a Gentile or a tax collector” invokes the way that an observant Jew avoided the company of Gentiles and tax collectors and others who were seen as public sinners. This is taken as the pattern for the way in which the congregation of Christian disciples is to separate itself from the arrogantly sinful member who refuses to repent even when convicted of his sin by the whole church. Such a person is to be set outside the fellowship of the community. The harshness of the language about Gentiles and tax collectors probably reflects a time when the Matthean church was principally composed of Jewish Christians. Although that time had passed, the principle of exclusion for such a sinner remained. In 1 Cor 5:1-13, Paul makes a similar demand for excommunication. See also Gal 6:1; Tit 3:10; Jas 5:19-20.
*
18:18 Except for the plural of the verbs bind and loose, this verse is
practically identical with Matthew 16:19b and many scholars understand it as
granting to all the disciples what was previously given to Peter alone. Others,
however, hold that the context of this verse suggests that only the power of
excommunication is intended. The church’s judgment will be ratified in heaven,
that is by God. This is technically called a theological passive in which it is
God who will bind or loose.
*
18:19-20 Some take these verses as applying specifically to prayer concerning
the occasion of the church’s gathering to deal with the sinner of Matthew
18:17. This seems unlikely since the text seems to contain a saying of Jesus
that is found elsewhere without that connotation and the difference between the
one or two mentioned here and the entire congregation of the previous verse.
Also against that interpretation is the fact that the object of this prayer is
expressed in the most general terms rather than the specifics of the previous
verses.
*
18:20 Jesus has promised that His presence will guaranty the efficacy of our
prayer when we pray as a group of two or more. This saying of Jesus is similar
to one attributed to a rabbi executed in A.D. 135 at the time of the second
Jewish revolt: “. . . When two sit and there are between them the words of the
Torah, the divine presence (Shekinah) rests upon them” (Pirqe Abot 3:3). Seen
with this background, this passage identifies Jesus with both the Torah (Word
of God) and with the Divine presence (Shekinah). See 1:23 and 28:20.
Meditation: "If your
brother sins against you"
What's
the best way to repair a damaged relationship? Jesus offers his disciples
spiritual freedom and power for restoring broken or injured relationships
Don't brood over an offense - speak directly and privately
What can we learn from this passage (Matthew 18:15-20) about how to mend a damaged relationship? If you feel you have been wronged by someone, Jesus says the first step is to speak directly but privately to the individual who has done the harm. One of the worst things we can do is brood over our grievance. This can poison the mind and heart and make it more difficult to go directly to the person who caused the damage.
What can we learn from this passage (Matthew 18:15-20) about how to mend a damaged relationship? If you feel you have been wronged by someone, Jesus says the first step is to speak directly but privately to the individual who has done the harm. One of the worst things we can do is brood over our grievance. This can poison the mind and heart and make it more difficult to go directly to the person who caused the damage.
Seek the help of wise Christians
If we truly want to settle a difference with someone, we need to do it face to face. If this fails in its purpose, then the second step is to bring another person or persons, someone who is wise and gracious rather than someone who is hot-tempered or judgmental. The goal is not so much to put the offender on trial, but to persuade the offender to see the wrong and to be reconciled. And if this fails, then we must still not give up, but seek the help of the Christian community. Note the emphasis here is on restoring a broken relationship by seeking the help of other Christians who hopefully will pray and seek a solution for reconciliation based on Christian love and wisdom, rather than relying on coercive force or threat of legal action, such as a lawsuit.
If we truly want to settle a difference with someone, we need to do it face to face. If this fails in its purpose, then the second step is to bring another person or persons, someone who is wise and gracious rather than someone who is hot-tempered or judgmental. The goal is not so much to put the offender on trial, but to persuade the offender to see the wrong and to be reconciled. And if this fails, then we must still not give up, but seek the help of the Christian community. Note the emphasis here is on restoring a broken relationship by seeking the help of other Christians who hopefully will pray and seek a solution for reconciliation based on Christian love and wisdom, rather than relying on coercive force or threat of legal action, such as a lawsuit.
Pray for the offender - for healing and reconciliation
Lastly, if even the Christian community fails to bring about reconciliation, what must we do? Jesus seems to say that we have the right to abandon stubborn and obdurate offenders and treat them like social outcasts. The tax-collectors and Gentiles were regarded as "unclean" by the religious-minded Jews and they resorted to shunning them. However we know from the Gospel accounts that Jesus often had fellowship with tax-collectors (as well as other public sinners), ate with them, and even praised them at times! Jesus refuses no one who is open to receive pardon, healing, and restoration.
Lastly, if even the Christian community fails to bring about reconciliation, what must we do? Jesus seems to say that we have the right to abandon stubborn and obdurate offenders and treat them like social outcasts. The tax-collectors and Gentiles were regarded as "unclean" by the religious-minded Jews and they resorted to shunning them. However we know from the Gospel accounts that Jesus often had fellowship with tax-collectors (as well as other public sinners), ate with them, and even praised them at times! Jesus refuses no one who is open to receive pardon, healing, and restoration.
Set no obstacle in seeking to heal your brother's wound
When you are offended, are you willing to put aside your own grievance and injury in order to help your brother's wound? The Lord Jesus wants to set us free from resentment, ill-will, and unforgiveness. His love both purifies and sets us free to do good to all - even those who cause us grief. The call to accountability for what we have done and have failed to do is inevitable and we can't escape it, both in this life and at the day of judgment when the Lord Jesus will return. But while we have the opportunity today, we must not give up on praying for those who cause us offense. With God's help we must seek to make every effort to win them with the grace and power of God's healing love and wisdom. Do you tolerate broken relationships or do you seek to repair them as God gives you the opportunity to mend and restore what is broken?
When you are offended, are you willing to put aside your own grievance and injury in order to help your brother's wound? The Lord Jesus wants to set us free from resentment, ill-will, and unforgiveness. His love both purifies and sets us free to do good to all - even those who cause us grief. The call to accountability for what we have done and have failed to do is inevitable and we can't escape it, both in this life and at the day of judgment when the Lord Jesus will return. But while we have the opportunity today, we must not give up on praying for those who cause us offense. With God's help we must seek to make every effort to win them with the grace and power of God's healing love and wisdom. Do you tolerate broken relationships or do you seek to repair them as God gives you the opportunity to mend and restore what is broken?
"Lord
Jesus, make me an instrument of your healing love and peace. Give me wisdom and
courage to bring your healing love and saving truth to those in need of healing
and restoration."
|
September 7, 2014. Twenty-Third Sunday in Ordinary Time
|
|
Matthew 18: 15-20
"If
another member of the church sins against you, go and point out the fault
when the two of you are alone. If the member listens to you, you have
regained that one. But if you are not listened to, take one or two others
along with you, so that every word may be confirmed by the evidence of two or
three witnesses. If the member refuses to listen to them, tell it to the
church; and if the offender refuses to listen even to the church, let such a
one be to you as a Gentile and a tax collector. Truly I tell you, whatever
you bind on earth will be bound in heaven, and whatever you loose on earth
will be loosed in heaven. Again, truly I tell you, if two of you agree on
earth about anything you ask, it will be done for you by my Father in heaven.
For where two or three are gathered in my name, I am there among them."
Introductory Prayer: Lord Jesus, I come to you once
again in prayer. Even though I cannot see you, my faith tells me that you are
present. You are ready to listen and desire to speak with me. Your presence
gives me hope, because you are the all-powerful God, the creator of heaven
and earth. You are the source of all that is good in my life. Nothing happens
to me without your knowing and permitting it. My hope leads me to love. I
want to be one with you in mind and heart, identifying myself with your will
and your standards.
Petition: Lord, help me to grow in my love for the
Church and for souls.
1. Go to the One Who Sins Against You: Today’s text is
part of a larger discussion that includes the preceding parable of the lost
sheep. God wants us to love as he loves, even loving those whose sins may
have directly harmed us in some way. This is hard. Sometimes we are not
particularly forgiving and merciful towards those who sin. We can easily look
down on them and imagine that we are much better than they, or we can become
impatient that they are not like us. When someone sins against us, we have to
look beyond our pain. Indeed, we have to embrace that pain in the redemptive
way that Christ shows on the cross and in the Eucharist. We should not write
that person off as lost, turn our back or walk away. We should go to the one
who sins against us and seek in love to bring him home to the Father’s love.
2. Reconcile Them to the Church: God’s love for
the fallen sinner not only should be evident in our lives, but also should
live in our local churches. Is our parish open and inviting to sinners, or
has it become the last refuge for the saved? Does our church go and seek that
lost sinner, or do we expect the lost sheep to find its own way to us? God
wants us to go to the lost sinner and seek to bring him home to the Church.
This means that we need to live as missionaries, as evangelists going out on
the street corners and public squares, wherever the lost sinners may be. God
loves them and wants to reach them through us. We are his hands and his feet;
he wants to speak his words through our lips. How does God want me personally
to become involved in this mission of the Church in my local parish?
3. I Am in the Midst of You: As we go out to
fulfill Christ’s mission toward lost sheep, he goes with us. We are not
alone. He promised his disciples that he would be with them to the ends of
the earth. This should give us confidence. Jesus is with us, and he is going
to help transmit his love for some lost soul through us, through our words
and gestures. He will give us the strength to carry on his work. There is
also some benefit when we gather together with others in the Church as well.
Jesus is present in the Church, where two or three are gathered in his name.
We are with him to degree we are united to the Church. As we become committed
and involved in our local parish, we are closer to Jesus.
Conversation with Christ: Lord, move me to
conquer my fears and complexes, my laziness and indifference, and to become
engaged in the Church’s mission to save souls. Don’t let me blindly walk by
the ones you love, the ones you shed your blood to redeem. Don’t let my heart
harden against them, but help me to go to them with your love and
forgiveness.
Resolution: I will find a way to become engaged in
the Church’s mission of evangelization.
By Father Paul Campbell, LC
WENTY-THIRD SUNDAY IN ORDINARY TIME,
SEPTEMBER 7, MATTHEW 18:15-20(Ezekiel 33:7-9; Psalm 95; Romans 13:8-10)
 KEY VERSE: "Where two or three are gathered together in my name, there am I in the midst of them" (v 20). READING: The Jews were gathered together by God to form a worshiping and believing community (Hebrew, Qahal Yahweh). Christians were also called to be the people of God, the Church. Matthew is the only evangelist to use the Greek term ekklesia, meaning "church" in his gospel (Mt 16:18;18:17). In the first instance, the word referred to how the church should correct sinners in the community. Jesus wanted the future leaders of the church to learn how to deal with these persistent sinners. If a Christian attempted to correct another member of the community who had sinned against him, and that person remained unrepentant, additional members of the community were to be brought in to settle the matter. If the person continued to be obstinate, the case should be referred to the whole "church." This divine authority to "loose and bind" had been assigned to Peter (Mt.16:19; 1 Cor. 5:9-13), and was now given to the church. The church should never see people as hopeless sinners, but always treat those who had fallen with kindness and love as Jesus did. Christ is eternally present in the Christian community in which the power of united prayer is effective. REFLECTING: Do I pray for leaders to exercise authority with justice and compassion? PRAYING: Lord Jesus, give me the grace to hear your voice in the Church. |
O that today you would listen to his voice! Harden not your hearts
Jesus sets out the steps we need to take in moving towards
reconciliation.The first is to talk it over, in a calm atmosphere. Maybe a peacemaking telephone overture might ease things, or an approach through a mutual friend. A card at Christmas, Easter or birthday may be a simple signal of one’s readiness to resume Christian relations. One duty remains clear: we need do whatever is in our power to restore Christian amity, or our sign of peace in the Mass is a sham. ‘If you come to offer a gift at the altar, and recall that your brother or sister has some grievance against you, leave your gift there before the altar and go first to be reconciled: only then may you offer your gift.’ Dear Lord, please give me a forgiving heart and the ability to make the sign of peace a profession of being at peace with all others.
MINUTE
MEDITATIONS
Sweet Compassion
In this, your bitter passion, Good Shepherd, think of me with your
most sweet compassion, unworthy though I be. Beneath your cross abiding,
forever would I rest, in your dear love confiding, and with your presence
blessed. —St. Bernard of Clairvaux
September
7
Blessed Frédéric Ozanam
(1813-1853)
Blessed Frédéric Ozanam
(1813-1853)
A man convinced of the inestimable worth of each human being,
Frédéric served the poor of Paris well and drew others into serving the poor of
the world. Through the St. Vincent de Paul Society, his work continues to the
present day.
Frédéric was
the fifth of Jean and Marie Ozanam’s 14 children, one of only three to reach
adulthood. As a teenager he began having doubts about his religion. Reading and
prayer did not seem to help, but long walking discussions with Father Noirot of
the Lyons College clarified matters a great deal.
Frédéric wanted
to study literature, although his father, a doctor, wanted him to become a
lawyer. Frédéric yielded to his father’s wishes and in 1831 arrived in
Paris to study law at the University of the Sorbonne. When certain professors
there mocked Catholic teachings in their lectures, Frédéric defended the
Church.
A
discussion club which Frédéric organized sparked the turning point in his
life. In this club Catholics, atheists and agnostics debated the issues of the
day. Once, after Frédéric spoke about Christianity’s role in civilization,
a club member said: "Let us be frank, Mr. Ozanam; let us also be very
particular. What do you do besides talk to prove the faith you claim is in
you?"
Frédéric was
stung by the question. He soon decided that his words needed a grounding in
action. He and a friend began visiting Paris tenements and offering assistance
as best they could. Soon a group dedicated to helping individuals in need under
the patronage of St. Vincent de Paul formed around Frédéric.
Feeling
that the Catholic faith needed an excellent speaker to explain its
teachings, Frédéric convinced the Archbishop of Paris to appoint Father
Lacordaire, the greatest preacher then in France, to preach a Lenten series in
Notre Dame Cathedral. It was well attended and became an annual tradition in
Paris.
After Frédéric
earned his law degree at the Sorbonne, he taught law at the University of
Lyons. He also earned a doctorate in literature. Soon after marrying Amelie
Soulacroix on June 23, 1841, he returned to the Sorbonne to teach literature. A
well-respected lecturer, Frédéric worked to bring out the best in each
student. Meanwhile, the St. Vincent de Paul Society was growing throughout
Europe. Paris alone counted 25 conferences.
In 1846,
Frédéric, Amelie and their daughter Marie went to Italy; there he hoped to
restore his poor health. They returned the next year. The revolution of 1848
left many Parisians in need of the services of the St. Vincent de Paul
conferences. The unemployed numbered 275,000. The government
asked Frédéric and his co-workers to supervise the government aid to the
poor. Vincentians throughout Europe came to the aid of Paris.
Frédéric then
started a newspaper, The New Era, dedicated to securing justice for
the poor and the working classes. Fellow Catholics were often unhappy with
what Frédéric wrote. Referring to the poor man as "the nation’s
priest," Frédéric said that the hunger and sweat of the poor formed a
sacrifice that could redeem the people’s humanity
In 1852
poor health again forced Frédéric to return to Italy with his wife and
daughter. He died on September 8, 1853. In his sermon at Frédéric’s funeral,
Lacordaire described his friend as "one of those privileged creatures who
came direct from the hand of God in whom God joins tenderness to genius in
order to enkindle the world."
Frédéric was
beatified in 1997. Since Frédéric wrote an excellent book entitledFranciscan
Poets of the Thirteenth Century and since Frederick’s sense of the
dignity of each poor person was so close to the thinking of St. Francis, it
seemed appropriate to include him among Franciscan "greats."
Comment:
Frédéric Ozanam always respected poor while offering whatever service he could. Each man, woman and child was too precious for that. Serving the poor taught Frédéric something about God that he could not have learned elsewhere.
Frédéric Ozanam always respected poor while offering whatever service he could. Each man, woman and child was too precious for that. Serving the poor taught Frédéric something about God that he could not have learned elsewhere.
Quote:
In his homily at the
eatification Mass at Notre Dame Cathedral, Blessed John Paul II mentioned that
before World War II he belonged to the St. Vincent de Paul Society. He noted
that Frédéric Ozanam "observed the real situation of the poor and sought
to be more and more effective in ehlping them in their human development. He
understood that charity must lead to efforts to rededy injutice. Charity and
justice go together."
LECTIO DIVINA:
23RD SUNDAY OF ORDINARY TIME (A)
Lectio:
Sunday, September 7, 2014
Fraternal correction in the community
Care of those who leave the community
Matthew 18:15-20
Care of those who leave the community
Matthew 18:15-20
1.
OPENING PRAYER
Lord Jesus, send your Spirit to help us to read the Scriptures
with the same mind that you read them to the disciples on the way to Emmaus. In
the light of the Word, written in the Bible, you helped them to discover the
presence of God in the disturbing events of your sentence and death. Thus, the
cross that seemed to be the end of all hope became for them the source of life
and of resurrection.
Create in us silence so that we may listen to your voice in
Creation and in the Scriptures, in events and in people, above all in the poor
and suffering. May your word guide us so that we too, like the two disciples
from Emmaus, may experience the force of your resurrection and witness to
others that you are alive in our midst as source of fraternity, justice and peace.
We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent
us your Spirit. Amen.
2. READING
a) A division of the text to help with the reading:
Matthew 18:15-16: Correcting the brother or sister and
re-establishing unity
Matthew 18:17: Those who do not listen to the community cut themselves off
Matthew 18:18: Decisions made on earth are accepted in heaven
Matthew 18:19: Prayer in common for those who leave the community
Matthew 18:20: Jesus’ presence within the community
Matthew 18:17: Those who do not listen to the community cut themselves off
Matthew 18:18: Decisions made on earth are accepted in heaven
Matthew 18:19: Prayer in common for those who leave the community
Matthew 18:20: Jesus’ presence within the community
b) A key to the reading
- Matthew’s Gospel organises the words of Jesus into five great
Sermons or Discourses. This shows that at the end of the first century, the
time of the final edition of Matthew’s Gospel, the Christian communities had
already taken on concrete forms of catechesis. The five Discourses were five
great markers showing the way on the journey. They offered concrete criteria to
teach people and help them solve problems. The Sermon on the Community (Mt
18:1-35), for instance, gives instructions as to how the members of the
community should live together so that the community may be a revelation of the
Kingdom of God.
- On this 23rd Sunday of ordinary time we shall read and meditate on the second part of the Sermon on the Community and we shall see closely two aspects: fraternal correction, that is how to proceed in case of conflict among the members of the community (18:15-18), and prayer in common: how to take care of those who have left the community (18:19-20).
- On this 23rd Sunday of ordinary time we shall read and meditate on the second part of the Sermon on the Community and we shall see closely two aspects: fraternal correction, that is how to proceed in case of conflict among the members of the community (18:15-18), and prayer in common: how to take care of those who have left the community (18:19-20).
c) The text:
15 'If your brother does something wrong, go and have it out
with him alone, between your two selves. If he listens to you, you have won
back your brother. 16 If he does not listen, take one or two others along with
you: whatever the misdemeanour, the evidence of two or three witnesses is
required to sustain the charge. 17 But if he refuses to listen to these, report
it to the community; and if he refuses to listen to the community, treat him
like a gentile or a tax collector. 18 'In truth I tell you, whatever you bind
on earth will be bound in heaven; whatever you loose on earth will be loosed in
heaven. 19 'In truth I tell you once again, if two of you on earth agree to ask
anything at all, it will be granted to you by my Father in heaven. 20 For where
two or three meet in my name, I am there among them.'
3.
A MOMENT OF PRAYERFUL SILENCE
so that the Word of God may penetrate and enlighten our life.
4.
SOME QUESTIONS
to help us in our personal reflection.
a) Which part of the text struck you most? Why?
b) What advice does Jesus give us to help people solve the problems of the community and reconcile the members among themselves?
c) What is the basic requirement that comes out of Jesus’ advice?
d) In Mt 16:19, the power to forgive is given to Peter; in Jn 20:23, this same power is given to the apostles. Here, the power to forgive is given to the community. How does our community use this power to forgive given to us by Jesus?
e) Jesus said: "Where two or three meet in my name, I am there among them". What does this mean for us today?
b) What advice does Jesus give us to help people solve the problems of the community and reconcile the members among themselves?
c) What is the basic requirement that comes out of Jesus’ advice?
d) In Mt 16:19, the power to forgive is given to Peter; in Jn 20:23, this same power is given to the apostles. Here, the power to forgive is given to the community. How does our community use this power to forgive given to us by Jesus?
e) Jesus said: "Where two or three meet in my name, I am there among them". What does this mean for us today?
5.
FOR THOSE WHO WISH TO GO DEEPER INTO THE TEXT
a) The context of our text in Matthew’s Gospel:
In organising the words of Jesus into five great sermons or
discourses, Matthew’s Gospel imitates the five books of the Pentateuch and
presents the Good News of the Kingdom as a New Law. This
Sunday’s liturgy challenges us with the New Law that teaches fraternal
correction within the community and our attitude towards those who exclude
themselves from the community.
b) A commentary on the text:
Matthew 18:15-16: Correcting the brother and sister and
rebuilding unity.
Jesus gives simple and concrete norms to tell us how to proceed in case of conflict in the community. If a brother or sister sins, that is, behaves contrary to the life of the community, you must not denounce him/her publicly before the community. First you must speak to him/her alone. Try to find out why he/she acted in that way. If you get no result, then call two or three members of the community to see whether you can get some result.
Matthew writes his Gospel in around the 80’s or 90’s, almost at the end of the first century, for the community of converted Jews coming from Galilee and Syria. If he recalls so insistently these words of Jesus, it is because, in fact, in those communities there were great divisions concerning the acceptance of Jesus Messiah. Many families were divided and persecuted by their own parents who did not accept Jesus as Messiah (Mt 10:21.35-36).
Jesus gives simple and concrete norms to tell us how to proceed in case of conflict in the community. If a brother or sister sins, that is, behaves contrary to the life of the community, you must not denounce him/her publicly before the community. First you must speak to him/her alone. Try to find out why he/she acted in that way. If you get no result, then call two or three members of the community to see whether you can get some result.
Matthew writes his Gospel in around the 80’s or 90’s, almost at the end of the first century, for the community of converted Jews coming from Galilee and Syria. If he recalls so insistently these words of Jesus, it is because, in fact, in those communities there were great divisions concerning the acceptance of Jesus Messiah. Many families were divided and persecuted by their own parents who did not accept Jesus as Messiah (Mt 10:21.35-36).
Matthew 18:17: Anyone who does not listen to the community cuts
him/herself off
In extreme cases and after trying everything possible, the reticent brother or sister has to be brought before the community. And if that person will not listen to the advice of the community, then he or she has to be considered “as a publican or pagan”, that is as a person not belonging to the community and who much less wishes to be part of the community. Thus you are not excluding anyone, but the person him/herself is excluding him/herself from the common life of the community.
In extreme cases and after trying everything possible, the reticent brother or sister has to be brought before the community. And if that person will not listen to the advice of the community, then he or she has to be considered “as a publican or pagan”, that is as a person not belonging to the community and who much less wishes to be part of the community. Thus you are not excluding anyone, but the person him/herself is excluding him/herself from the common life of the community.
Matthew 18:18: Decisions made on earth are accepted in heaven
In Mt 16:19, the power to forgive is given to Peter, in Jn 20:23, this same power is given to the apostles. Now, in this text, the power to forgive is given to the community: “whatever you bind on earth will be bound in heaven and whatever you loose on earth will be loosed in heaven”. Here we see the importance of reconciliation and the enormous responsibility of the community in dealing with its members. The community does not excommunicate the person, but simply ratifies the exclusion that the person had already assumed publicly by leaving the community.
In Mt 16:19, the power to forgive is given to Peter, in Jn 20:23, this same power is given to the apostles. Now, in this text, the power to forgive is given to the community: “whatever you bind on earth will be bound in heaven and whatever you loose on earth will be loosed in heaven”. Here we see the importance of reconciliation and the enormous responsibility of the community in dealing with its members. The community does not excommunicate the person, but simply ratifies the exclusion that the person had already assumed publicly by leaving the community.
Matthew 18:19: Prayer in common for the brother or sister who
has left the community
This exclusion does not mean that the person is abandoned to his or her fate. Rather, he or she may be separated from the community, but will not be separated from God. Thus, if talking to the community has not borne results and if the person no longer wishes to be part of the life of the community, we still have the obligation to pray together to the Father to achieve reconciliation. And Jesus guarantees that the Father will listen.
This exclusion does not mean that the person is abandoned to his or her fate. Rather, he or she may be separated from the community, but will not be separated from God. Thus, if talking to the community has not borne results and if the person no longer wishes to be part of the life of the community, we still have the obligation to pray together to the Father to achieve reconciliation. And Jesus guarantees that the Father will listen.
Matthew 18:20: Jesus’ presence within the community
The reason for the certainty of being heard is Jesus’ promise: “Where two or three meet in my name, I am there among them!” Jesus says that he is the centre, the axle of the community and, as such, prays to the Father together with the community that he may grant the gift of the return of the brother or sister who has left.
The reason for the certainty of being heard is Jesus’ promise: “Where two or three meet in my name, I am there among them!” Jesus says that he is the centre, the axle of the community and, as such, prays to the Father together with the community that he may grant the gift of the return of the brother or sister who has left.
c) A deepening:
- The community as alternative space of solidarity and
fraternity:
Today’s neo-liberal society, marked by consumerism, is hard and
heartless. It does not welcome the poor, the little ones, strangers and
refugees. Money has no place for mercy. The society of the Roman Empire also
was hard and heartless, with no room for the little ones. They sought a refuge
for their hearts but found none. The synagogues too were demanding and did not
offer them a place of rest. In the Christian communities, there were those who
wished to introduce the rigour of the Pharisees in the observance of the Law.
They brought into the fraternity the same unjust criteria of society and the
synagogue. Thus within the communities there arose the same divisions as those
in society and the synagogue between Jew and non Jew, rich and poor, rulers and
ruled, word and silence, man and woman, race and religion. And instead of
making the community a place of welcome, it became a place of judgement.
Recalling the words of Jesus in the Discourse on the Community, Matthew wants
to shed light on the journey of the Christian so that the community may be an
alternative space of solidarity and fraternity. It must be Good News for the
poor.
- Excommunication and exclusion from fraternal life:
Jesus does not wish to add to the exclusion. Rather, he wishes
to promote inclusion. He did this all his life: He welcomed and reintegrated
people who, in the name of a false idea of God, were excluded from the
community. But he could not prevent that a person who disagreed with the Good
News of the Kingdom would refuse to belong to the community and exclude
him/herself from the community. This is what some Pharisees and doctors of the
law did. Even then, the community must behave like the Father in the parable of
the Prodigal Son. It must hold the brother or sister in its heart and pray for
him/her so that he/she may change his/her mind and come back to the community.
6.
PRAYER: PSALM 32
Free admission of sin
How blessed are those whose offence is forgiven,
whose sin blotted out.
How blessed are those to whom Yahweh imputes no guilt,
whose spirit harbours no deceit.
whose sin blotted out.
How blessed are those to whom Yahweh imputes no guilt,
whose spirit harbours no deceit.
I said not a word, but my bones wasted away
from groaning all the day;
day and night your hand lay heavy upon me;
my heart grew parched as stubble in summer drought.
from groaning all the day;
day and night your hand lay heavy upon me;
my heart grew parched as stubble in summer drought.
I made my sin known to you,
did not conceal my guilt.
I said, 'I shall confess my offence to Yahweh.'
And you, for your part, took away my guilt,
forgave my sin.
did not conceal my guilt.
I said, 'I shall confess my offence to Yahweh.'
And you, for your part, took away my guilt,
forgave my sin.
That is why each of your faithful ones
prays to you in time of distress.
Even if great floods overflow,
they will never reach your faithful.
You are a refuge for me,
you guard me in trouble,
with songs of deliverance you surround me.
prays to you in time of distress.
Even if great floods overflow,
they will never reach your faithful.
You are a refuge for me,
you guard me in trouble,
with songs of deliverance you surround me.
I shall instruct you and teach you the way to go;
I shall not take my eyes off you.
Be not like a horse or a mule;
that does not understand bridle or bit;
if you advance to master them,
there is no means of bringing them near.
I shall not take my eyes off you.
Be not like a horse or a mule;
that does not understand bridle or bit;
if you advance to master them,
there is no means of bringing them near.
Countless troubles are in store for the wicked,
but one who trusts in Yahweh is enfolded in his faithful love.
Rejoice in Yahweh, exult all you upright,
shout for joy, you honest of heart.
but one who trusts in Yahweh is enfolded in his faithful love.
Rejoice in Yahweh, exult all you upright,
shout for joy, you honest of heart.
7.
FINAL PRAYER
Lord Jesus, we thank for the word that has enabled us to
understand better the will of the Father. May your Spirit enlighten our actions
and grant us the strength to practice that which your Word has revealed to us.
May we, like Mary, your mother, not only listen to but also practise the Word.
You who live and reign with the Father in the unity of the Holy Spirit forever
and ever. Amen.
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