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
PsalmPS 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.
Alleluia2 COR 5:19
R. Alleluia,
alleluia.
God was reconciling the world to himself in Christ
and entrusting to us the message of reconciliation.
R. Alleluia, alleluia.
God was reconciling the world to himself in Christ
and entrusting to us the message of reconciliation.
R. Alleluia, alleluia.
GospelMT 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."
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 Jesus' instructions about how to mend a damaged relationship (Matthew 18:15-20)? 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 our mind and heart and make it more difficult to go directly to the person who caused the damage.
What can we learn from Jesus' instructions about how to mend a damaged relationship (Matthew 18:15-20)? 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 our 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 an unwillingness to forgive. The love of Christ 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 an unwillingness to forgive. The love of Christ 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."
Daily Quote from the early church fathers: If someone has done you injury, by
Augustine of Hippo (354-430 AD)
"If someone has done you injury and you have suffered, what should be done? You have heard the answer already in today's scripture: 'If your brother sins against you, go and tell him his fault, between you and him alone.' If you fail to do so, you are worse than he is. He has done someone harm, and by doing harm he has stricken himself with a grievous wound. Will you then completely disregard your brother's wound? Will you simply watch him stumble and fall down? Will you disregard his predicament? If so, you are worse in your silence than he in his abuse. Therefore, when any one sins against us, let us take great care, but not merely for ourselves. For it is a glorious thing to forget injuries. Just set aside your own injury, but do not neglect your brother's wound. Therefore 'go and tell him his fault, between you and him alone,' intent upon his amendment but sparing his sense of shame. For it might happen that through defensiveness he will begin to justify his sin, and so you will have inadvertently nudged him still closer toward the very behavior you desire to amend. Therefore 'tell him his fault between you and him alone. If he listens to you, you have gained your brother,' because he might have been lost, had you not spoken with him. " (excerpt from Sermon 82.7)
"If someone has done you injury and you have suffered, what should be done? You have heard the answer already in today's scripture: 'If your brother sins against you, go and tell him his fault, between you and him alone.' If you fail to do so, you are worse than he is. He has done someone harm, and by doing harm he has stricken himself with a grievous wound. Will you then completely disregard your brother's wound? Will you simply watch him stumble and fall down? Will you disregard his predicament? If so, you are worse in your silence than he in his abuse. Therefore, when any one sins against us, let us take great care, but not merely for ourselves. For it is a glorious thing to forget injuries. Just set aside your own injury, but do not neglect your brother's wound. Therefore 'go and tell him his fault, between you and him alone,' intent upon his amendment but sparing his sense of shame. For it might happen that through defensiveness he will begin to justify his sin, and so you will have inadvertently nudged him still closer toward the very behavior you desire to amend. Therefore 'tell him his fault between you and him alone. If he listens to you, you have gained your brother,' because he might have been lost, had you not spoken with him. " (excerpt from Sermon 82.7)
23rd Sunday in Ordinary Time – Cycle A
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Ezekiel 33:7-9
There is no Old Testament writer who has received more varied, even diametrically opposed, interpretations of his person and his writings than Ezekiel. He has been psychoanalyzed and found to be a victim of catatonic schizophrenia, unconscious sexual regression, schizophrenic withdrawal, and having delusions of persecution and grandeur. He has been called “one of the greatest spiritual figures of all time, in spite of his tendency to abnormality.” In fact, no Hebrew prophet would be considered “normal” as they spoke God’s words against the actions of the people. Ezekiel has been described as a mystic – all prophets are mystics.
In Ezekiel we find blended the priest and the prophet, the poet and the theologian, and an organizer of religion as an institution and a preacher of religion of morality and even mysticism, with the sense of a deep consciousness of the presence and transcendence of God.
Ezekiel is thought to have been deported to Babylon in 597 B.C., where he received his call and worked all his life among the exiles.
In our reading today we hear Ezekiel tell of his role as watchman for the Israelites, the one who is to initiate correction.
[Thus says the LORD:] 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.
Israel is in trouble. Ezekiel is their prophet but he must work on an individual basis. Just as a mile is walked one step at a time, there is no salvation for Israel as a whole, but for each individual according to his merits.
2nd Reading - Romans 13:8-10
Today we hear Saint Paul tell us that the Christian is a fulfilled Israelite and as such
still has the obligation of love that sums up the entire Mosaic law.
8 Owe nothing to anyone, except to love one another;
All the obligations of Christian life find their summation in this one statement. Love or charity is not a duty owed someone, but is the natural outgrowth of Christian conduct.
for the one who loves another has fulfilled the law.
Again, Saint Paul is applying his training in the covenant to show how family building is the goal of the New Covenant.
“Paul wants us to have peace with everyone and love the brethren. Then we shall not owe anybody anything. He who loves his neighbor has fulfilled the law of Moses. The commandment of the new covenant is that we should love our enemies as well.” [The Ambrosiaster (ca. A.D. 366-384), Commentaries on Thirteen Pauline Epistles Romans 13,8]
9 The commandments, “You shall not commit adultery; you shall not kill; you shall not steal; you shall not covet,”
Paul is citing phrases from the Decalogue, the ten commandments (Exodus 20:13-17; Deuteronomy 5:17-21).
and whatever other commandment there may be, are summed up in this saying, (namely) “You shall love your neighbor as yourself.”
Paul may be echoing the saying of Jesus in Mark 12:28-32. This saying of Jesus sums up the Mosaic law with Deuteronomy 6:4-5 and Leviticus 19:18. In Leviticus 19:18 “neighbor” means “fellow Jew” but Jesus and Saint Paul give it a wider extension.
10 Love does no evil to the neighbor; hence, love is the fulfillment of the law.
This may seem at first glance to be an abstract conclusion, but Paul is enunciating the basic principle. If Christ is the goal and fulfillment of the Law, then love, which motivated His whole existence and activity, can be said to be the fulfillment of the Law. This becomes the norm for Christian conduct and, when properly applied, achieves all that the Law stood for.
“If you love somebody, you will not kill him. Nor will you commit adultery, steal from him or bear false witness against him. It is the same with all the other commands of the law:
love ensures that they are kept.” [Origen (post A.D. 244), Commentaries on Romans]
Gospel - Matthew 18:15-20
Today we hear Jesus’ teaching on fraternal correction. This is one of the ways in which the members of the Church must seek out the sheep that has wandered. This is loving correction.
15 “If your brother sins (against you),
Some early texts do not contain this modifier. The duty of correction is not limited to offenses that are personal.
go and tell him his fault between you and him alone.
This should be done privately so that the brother is not embarrassed or humiliated.
If he listens to you, you have won over your brother.
The word used here is a technical rabbinic term for missionary conversion.
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.’
Should the brother be recalcitrant, a few witnesses are to be summoned for another reproval. In the law of Deuteronomy 19:15 the evidence of a single witness is not enough for a conviction. The witnesses add weight to the reproval.
17 If he refuses to listen to them, tell the church.
Who says Jesus didn’t form a visible church? The local Christian community is meant by the Greek term ekklesia; a term used only here and in Matthew 16:18 in all the gospels.
If he refuses to listen even to the church,
Something which should be unheard of – something very drastic. There is no higher authority.
then treat him as you would a Gentile or a tax collector.
Let him be excommunicated, excluded from the community. A serious step which is taken only where the welfare of the community is at stake. Jesus welcomes tax collectors (Matthew had been one at the time of his calling) but only when they showed faith and repented of their sins (see Matthew 9:9-13). This is what is called today “tough love.”
18 Amen, I say to you, whatever you bind on earth shall be bound in heaven,
God will do the binding.
and whatever you loose on earth shall be loosed in heaven.
The apostles are given the power to bind and loose, the same power that was given to Peter in Matthew 16:19. Note that there is one significant difference, they have not been given the keys; this symbol of authority has been reserved for Peter as the Chief Apostle (and first Pope).
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.
From the very beginning the Church has practiced communal prayer. “All those with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus” (Acts 1:14). This does not obviate the need for individual prayer, but rather supports and strengthens it.
20 For where two or three are gathered together in my name, there am I in the midst of them.”
Even two or three can form a prayer group where the prayer of the Church is offered.
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Ezekiel 33:7-9
There is no Old Testament writer who has received more varied, even diametrically opposed, interpretations of his person and his writings than Ezekiel. He has been psychoanalyzed and found to be a victim of catatonic schizophrenia, unconscious sexual regression, schizophrenic withdrawal, and having delusions of persecution and grandeur. He has been called “one of the greatest spiritual figures of all time, in spite of his tendency to abnormality.” In fact, no Hebrew prophet would be considered “normal” as they spoke God’s words against the actions of the people. Ezekiel has been described as a mystic – all prophets are mystics.
In Ezekiel we find blended the priest and the prophet, the poet and the theologian, and an organizer of religion as an institution and a preacher of religion of morality and even mysticism, with the sense of a deep consciousness of the presence and transcendence of God.
Ezekiel is thought to have been deported to Babylon in 597 B.C., where he received his call and worked all his life among the exiles.
In our reading today we hear Ezekiel tell of his role as watchman for the Israelites, the one who is to initiate correction.
[Thus says the LORD:] 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.
Israel is in trouble. Ezekiel is their prophet but he must work on an individual basis. Just as a mile is walked one step at a time, there is no salvation for Israel as a whole, but for each individual according to his merits.
2nd Reading - Romans 13:8-10
Today we hear Saint Paul tell us that the Christian is a fulfilled Israelite and as such
still has the obligation of love that sums up the entire Mosaic law.
8 Owe nothing to anyone, except to love one another;
All the obligations of Christian life find their summation in this one statement. Love or charity is not a duty owed someone, but is the natural outgrowth of Christian conduct.
for the one who loves another has fulfilled the law.
Again, Saint Paul is applying his training in the covenant to show how family building is the goal of the New Covenant.
“Paul wants us to have peace with everyone and love the brethren. Then we shall not owe anybody anything. He who loves his neighbor has fulfilled the law of Moses. The commandment of the new covenant is that we should love our enemies as well.” [The Ambrosiaster (ca. A.D. 366-384), Commentaries on Thirteen Pauline Epistles Romans 13,8]
9 The commandments, “You shall not commit adultery; you shall not kill; you shall not steal; you shall not covet,”
Paul is citing phrases from the Decalogue, the ten commandments (Exodus 20:13-17; Deuteronomy 5:17-21).
and whatever other commandment there may be, are summed up in this saying, (namely) “You shall love your neighbor as yourself.”
Paul may be echoing the saying of Jesus in Mark 12:28-32. This saying of Jesus sums up the Mosaic law with Deuteronomy 6:4-5 and Leviticus 19:18. In Leviticus 19:18 “neighbor” means “fellow Jew” but Jesus and Saint Paul give it a wider extension.
10 Love does no evil to the neighbor; hence, love is the fulfillment of the law.
This may seem at first glance to be an abstract conclusion, but Paul is enunciating the basic principle. If Christ is the goal and fulfillment of the Law, then love, which motivated His whole existence and activity, can be said to be the fulfillment of the Law. This becomes the norm for Christian conduct and, when properly applied, achieves all that the Law stood for.
“If you love somebody, you will not kill him. Nor will you commit adultery, steal from him or bear false witness against him. It is the same with all the other commands of the law:
love ensures that they are kept.” [Origen (post A.D. 244), Commentaries on Romans]
Gospel - Matthew 18:15-20
Today we hear Jesus’ teaching on fraternal correction. This is one of the ways in which the members of the Church must seek out the sheep that has wandered. This is loving correction.
15 “If your brother sins (against you),
Some early texts do not contain this modifier. The duty of correction is not limited to offenses that are personal.
go and tell him his fault between you and him alone.
This should be done privately so that the brother is not embarrassed or humiliated.
If he listens to you, you have won over your brother.
The word used here is a technical rabbinic term for missionary conversion.
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.’
Should the brother be recalcitrant, a few witnesses are to be summoned for another reproval. In the law of Deuteronomy 19:15 the evidence of a single witness is not enough for a conviction. The witnesses add weight to the reproval.
17 If he refuses to listen to them, tell the church.
Who says Jesus didn’t form a visible church? The local Christian community is meant by the Greek term ekklesia; a term used only here and in Matthew 16:18 in all the gospels.
If he refuses to listen even to the church,
Something which should be unheard of – something very drastic. There is no higher authority.
then treat him as you would a Gentile or a tax collector.
Let him be excommunicated, excluded from the community. A serious step which is taken only where the welfare of the community is at stake. Jesus welcomes tax collectors (Matthew had been one at the time of his calling) but only when they showed faith and repented of their sins (see Matthew 9:9-13). This is what is called today “tough love.”
18 Amen, I say to you, whatever you bind on earth shall be bound in heaven,
God will do the binding.
and whatever you loose on earth shall be loosed in heaven.
The apostles are given the power to bind and loose, the same power that was given to Peter in Matthew 16:19. Note that there is one significant difference, they have not been given the keys; this symbol of authority has been reserved for Peter as the Chief Apostle (and first Pope).
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.
From the very beginning the Church has practiced communal prayer. “All those with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus” (Acts 1:14). This does not obviate the need for individual prayer, but rather supports and strengthens it.
20 For where two or three are gathered together in my name, there am I in the midst of them.”
Even two or three can form a prayer group where the prayer of the Church is offered.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
TWENTY-THIRD
SUNDAY IN ORDINARY TIME
SUNDAY, SEPTEMBER 10, MATTHEW 18:15-20
(Ezekiel 33:7-9; Psalm 95; Romans 13:8-10)
SUNDAY, SEPTEMBER 10, 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).
TO KNOW: 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.
TO LOVE: Do I pray for leaders to exercise authority with justice and compassion?
TO SERVE: Lord Jesus, give me the grace to hear your voice in the Church.
Sunday 10
September 2017
Psalter Week III. 23rd Sunday in
Ordinary Time
Ezekiel
33:7-9. Psalm 94(95):1-2, 6-9. Romans 13:8-10. Matthew 18:15-20.
O that
today you would listen to his voice! Harden not your hearts — Psalm 94(95):1-2,
6-9.
‘My
thoughts are not your thoughts; my ways are not your ways’, says the Lord.
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.
ST. NICHOLAS OF TOLENTINO
Born in 1246 in Sant' Angelo, Italy, Nicholas
became an Augustinian friar at the age of 18 after hearing an Augustinian
hermit preach. He was ordained seven years later and quickly gained a
reputation as a great preacher and confessor.
He practiced severe mortifications and fasted strictly. He was known for obtaining healings for many of the sick who lived in Tolentino, where he spent the last 30 years of his life.
St. Nicholas' bread, a roll of dough with a cross in the center, has its origin in the bread he used to give to the sick to eat after he had prayed for the Virgin Mary's healing intercession.
St. Nicholas died September 10, 1306 and was canonized by Pope Eugene IV in 1446.
He practiced severe mortifications and fasted strictly. He was known for obtaining healings for many of the sick who lived in Tolentino, where he spent the last 30 years of his life.
St. Nicholas' bread, a roll of dough with a cross in the center, has its origin in the bread he used to give to the sick to eat after he had prayed for the Virgin Mary's healing intercession.
St. Nicholas died September 10, 1306 and was canonized by Pope Eugene IV in 1446.
LECTIO DIVINA: 23RD SUNDAY OF
ORDINARY TIME (A)
Lectio Divina:
Sunday, September 10, 2017
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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