(Homily 23rd Sunday in Ordinary Time Yr-A)
The message of this Sunday presents two gems of fraternal correction
and love within the context of a community or at the interpersonal level.
The three readings above all else, are concerned with the obligations those
within the believing community owe to each other. In that bid, we see that the first reading and the
Gospel passage lay emphasis on fraternal correction, although from
different dimensions. We may say that the first reading is about fraternal
correction from the outside, while the Gospel is from the inside. In the first
reading, fraternal correction from the outside, it is a member of the community
(Ezekiel) who corrects the faults of others, which has nothing to do with him,
it is part of the prophetic calling as commissioned by God. Then, the other
dimension of correction as seen in the Gospel, from the inside, springs up as
the result of the interpersonal or faith relationships and rapport between two
persons and as such, has to lead to reciprocal forgiveness. As a matter of
fact, brotherly or fraternal correction is a product of love,
springing up from the quest for reconciliation and union. In the second
reading, St. Paul addressing the Christians of Rome, affirms vigorously that
“love is the fullness of the law”. Be that as it may, it is love that sets in motion the correction, forgiveness and
reconciliation demanded by the other two readings.
Our first reading (Ez. 33:7-9) emanates from a chapter in which Prophet Ezekiel sets
down the prophetic responsibilities, as he envisaged after the restoration from
the exilic experience. And in doing this
he employed the use of images, and one of the images that he used to define the
role of a prophet is that of a Watchman. Contextually, this was a familiar
figure in the defense system of the Palestinians, at that time, there watchmen
were posted on the hills against foreign invaders. A closer look at the chapter
reveals that (vs.1-6) is a parable,
while (vs. 7-9) as we read today is
a sort of application of it in the prophetic role. Ezekiel preached as a prisoner in
the territory of enemies and as such, he could warn that the real enemy is the
enemy within and not the one outside. The
enemy within is the real threat to life, and that enemy is sin, the abandonment
of God. For this, using the image of a watchman or sentry he spells out
duty of the sentry taking example from the figure of a watchman in the defense
system of his people. A watchman stands apart on a tower and from there he
notices everything and makes effort to understand the meaning of every movement
around him, in order to identify signs of danger for his community. Similarly, the Christian community today must stand out as a sentry, thus she
must be concerned about others and the dangers that threaten them and it is
from this consideration we understand better the link between the first reading
and the Gospel.
Be that as it may, the prophet’s choice of
the image of a watchman is in line with the Gospel which speaks of fraternal love,
a task of a watchman. This image entails
therefore that a prophet is commissioned by God to give brotherly correction to
the people. For the word of God says “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” (Ez. 33:7). On the
other hand, he was also warned by God not to shy away from preaching and
announcing the truth “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 shall die for
his guilt, but I will hold you responsible for his death” (Ez. 33:8).
The passage of today’s Gospel (Mt. 18:15-20) is taken from the context
of Mathew’s discourse on the Church. Interestingly, at the beginning of that 18th
chapter of his Gospel, St. Mathew presents the response of Jesus to his
disciples’ interrogation on who is the greatest in the Kingdom of Heaven? (Mt. 18:1) and concludes with the theme
of fraternal correction introduced with the parable of the lost sheep (Mt. 18:12-14). It is important to note
that “lost” or disorientation here evokes going out of the track, which is a
characteristic of sin; thus, the lost
sheep is a sinful member of the Christian community. To him or her we owe fraternal
love and correction, not as an
expression of superiority, but as sign of love for one’s neighbor as the
book of Leviticus reminds us: “You will not harbor hatred for your brother. You
will reprove your fellow-countryman firmly and thus avoid burdening yourself
with a sin. You will not exact vengeance on, or bear any sort of grudge
against, the members of your race, but will love your neighbor as yourself” (Lev. 19:17-18). This quotation indicates the quality of fraternal correction in the
community of brothers. It is not simply about reproaching, revealing the
errors or sins of the other, rather, it
is about being the “brother’s keeper”. St. Mathew indicates two practical
ways of practicing mutual love and healing wounds in the community, and among
brothers: fraternal correction and common prayer.
●Fraternal Correction: Jesus says “if
your brother does something, go and have it out with him alone, between your
two selves”. Thus, it takes place in private. The rule of Jesus is also valid
in the family, between friends and in an atmosphere of work. “If your brother”,
it could be if your wife, if your husband, if your son, if your daughter, if
your employer, if your fellow worker, if your friend or if your fellow Christian
does something wrong. In that bid, the “something wrong” may not be just an error
against an individual, it could be against the community, something grave that
can compromise the common good and welfare. And in such case, it is a disservice
to keep silent; it is necessary to correct the brother or sister that errs. Fraternal correction is a true act of
fraternal love. Although Jesus
invites us to correct our brother who errs, it is not by any way an excuse or
occasion to go in search of the sins or errors of others or to expose the
defects of others in the public. However, the Gospel gives suggestions of the
graduality and steps of and for correction: 1) It has to be done in private,
with discretion in order to avoid defamation: “if he listens to you, you have
won back your brother” (v.16). Here,
Mathew used the verb “to win/gain” which indicates that truly your brother is a
treasure. But if he does not listen… 2) The correction has to be repeated
before one or two witnesses always in private. 3) If after the presence of
witnesses he does not listen, then the case has to be entrusted to the Church
or community. 4) And if he fails to listen to the community, he cannot be
recognized as a brother in the faith, but as a “pagan” or a “publican”, as
such, he is no longer in communion with the community.
Here, we have a paramount question to
grapple with: what does Jesus mean by a
publican or a pagan? Or even better, is a publican or a pagan here, someone to
be excluded and isolated? NO! Jesus’ praxis has to be a rule for us here,
towards him or her you have to do as Jesus did, who sits and eats with the
publicans (Mt. 9:10; Mk. 2:13-17),
in order to announce the Good News of God’s tenderness. Jesus gave them gifts,
as in the episode with the Samaritan woman (Jn.
4:5-26), He called them and made them his disciples, remember the story of
Mathew the tax collector (Mt. 10:3; Lk.
5:27). Remember also, the centurion whose servant was paralyzed (Mt. 8:5-13), with compassion Jesus
healed the Gentile’s servant. That’s how
Jesus treated pagans and publicans, we have to do the same. Forgiveness
actually in Jesus’ parlance has no limit, indeed, forgiving your brother or sister, gaining him back is an act of
eternity that is insinuated in an instant, in time. Forgiveness does not consist in a burst of emotion, but it is a
decision. It does not come about as a sudden event, rather it is a journey.
However, we have to practice this rule, not only in extreme cases, but also in
our daily experiences of being together and co-existing. For this, the prophet
reminds us in the first reading that we are “watchmen”, “Sentry” to each other.
In all, it is necessary to note that fraternal
correction has to be done with and in love, not with arrogance and disrespect
or as a show of self-righteousness. Fraternal correction has to spring from
the desire to do good to one’s brother or sister and bring him or her back to
the community, not as a result of jealousy and hatred, with the desire to
dominate and humiliate. The brother at the receiving end has to appreciate and
welcome the courage of the brother, with humility, serenity and gratitude,
instead of feeling offended, humiliated or wounded. If authentically practiced,
fraternal correction can be a veritable
way or medium of regenerating dialogue, trust and reciprocal love.
●Common
Prayer:
This is another way of practicing mutual love. A community of Christ’s
faithful, as such, an assembly convoked
by the same Voice, God Himself, cannot but gather together to put their voices
together in response to the Greater Voice that calls. For in this gathering
of the faithful for this purpose, faith is transformed into prayer. And for
this prayer said or offered in the communion of brothers, Christ promises an
extraordinary assurance “if two of you on earth agree to ask anything at all,
it will be granted to you by my Father in Heaven” (v.19). He goes on to give reason for that: “for where two or three
meet in my name, I am there among them” (v.20).
A deeper reflection on the words of Jesus above reveals that his emphasis is not just on community
prayer, but on a prayer offered in communion of mind and heart. It is a
prayer of a reconciled community that lives in harmony and acceptance of each
other.
Furthermore,
in today’s Gospel, we see the appearance of the word “ekklesia”, and this is
the only place it appeared in Mathew’s Gospel, and Mathew’s tradition
identified it with the word Church, ecclesial community. But in actual fact,
when we talk about the Church, what do we mean? Indeed, what readily comes to
mind is the concept of community. Church as a community of the faithful, Body
of Christ etc., another expression is that of “communion”, the Church as a communion of brothers in faith, and this indicates a
strong bond that unites believers in Christ, and as such their vocation is
that of sharing and participation in the life of the Church. Still on the
concept of Church, I would like to link it to the concept of “assembly”, which
in Hebrew is connected with the word “qahal”, it comes from a root word
“convoked” and it indicates a voice (that calls or convokes). This entails that
the Church is an assembly convoked or called together by a voice (God himself).
In today’s Gospel the phrase of evangelical empowerment is repeated: “binding and
loosing”. In the original form, this tradition was obviously a saying of
the Risen Lord, empowering his apostles. However, as it occurs in our passage
today, by combining it to the concern for fraternal correction, Mathew’s
tradition converted it to a Church rule, or better, rule for the ecclesial
community. “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” (v.18). Here, once again we take a leaf
from Jesus’ praxis, we have to lose as Jesus loosed Lazarus from death (Jn. 11: 43-44), and Zacheaus from sin (Lk. 19:1-10), and whatever you bind, as
He binds man and woman of every race and color to Himself.
Furthermore, the concluding sentence of
the Gospel is indeed worth reflecting on, as we have gathered today, Jesus
says: “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. For where
two or three meet in my name, I am there among them” (vv.19-20). Now we are
gathered in his name, He is therefore here in our midst. We also know that
He will be with us in a special way through the Eucharistic consecration which
will transform bread to His Body. However, this is not the presence we are
talking about, but of another presence that we are experiencing here already,
for the very fact that we have gathered in His name, to speak of Him, to the
Father. In each one of us, Jesus makes
himself present to the other. This is another presence we have to recognize
and make it a reality in our daily life. So, if the Master is here and it is He who speaks to us, we have to assume
a profound listening attitude before His words. Today, He speaks to us of fraternal
correction, that is, how and what to do to win back a brother. The verb “to
win” a brother here entails that he is a gain and a treasure and therefore the
act of wining is an act of investing in the bond of fraternity and freedom.
In the second reading (Rm. 13:8-10) St. Paul proposes the unique possible way for
overcoming every eventual conflict between obedience and resistance, “The only
thing you should owe to anyone is love for one another, for to love the other
person is to fulfill the law” (v.8).
This is equally valid in the fraternal correction between brothers. He went on to enlist some vices that wound
true fraternal love: adultery, killing, stealing and covetousness. In the
words of St. Augustine: “If you keep
silent, keep silent by love: if you speak, speak by love; if you correct,
correct by love; if you pardon, pardon by love; let love be rooted in you, and
from the root nothing but good can grow. Love and do what you will”. Love is all!
Above all else, the readings of today
confront us with important prospects for our spiritual welfare: the need for a
sense of individual responsibility in the journey of conversion. And the need
for the consciousness that
reconciliation with one another and with God is not entirely an individual
concern, even though it concerns each individual, however, it takes place
in and through the Christian community. My brothers and sisters, the clarion
call by the psalmist as regards adherence to God’s word finds a fitting place
in the context of today’s readings: “if today you hear his voice, harden not
your hearts”, and this voice here as it is suggestive of today’s message can
come from your brother, sister, neighbor or the community. In all, the
Ever-Present God continues to call us to heal the wounds hatred and division
have created in our hearts and communities. May He heal our wounds so that we
can heal the wounds of others. Amen!
(Fr. Vitus M.C. Unegbu, SC)
No comments:
Post a Comment