Roman Rite
XXIII Sunday of Ordinary Time – September 10, 2017
Ez 33, 1.7-9; Ps 95; Rm 13.8-10; Mt 18: 15-20
Ambrosian Rite
Is 60, 16b-22; Ps 89; 1 Cor 15: 17-28; Jh 5: 19-24
Second Sunday after the martyrdom of St. John the Precursor.
1) To correct pardoning.
In today‘s Gospel Christ gives us two teachings about the life of the Church as the community of brothers because children in the Son of God.
The first teaching concerns fraternal correction and tells how to proceed in case of conflict between the members of the community (Mt 18: 15-18). The gospel speaks about the life of the Christian community and teaches us that fraternal love also entails a sense of reciprocal responsibility. If a brother commits a sin against us, we must use charity towards him, talking to him to let him understand the mistake he has made. This way of acting is called fraternal correction. It must not be a reaction to the received offense, but it must be moved by the love for the brother, as St. Augustine very well says “He who has offended in offending you has done a serious injury to himself. Don’t you care for the wound of your brother? … You must forget the offense you received, not your brother’s wound “(Sermons 82, 7).
The second teaching concerns the “omnipotence of intercession” (omnipotentia supplex) of a prayer made by the community, though very small, “because where two or three are gathered in my name, there I am”(Mt 18: 19-20). Therefore, the Lord is present in the liturgical assembly that prays and praises, in the sacraments that communicate his life, and in his Word. “It is he who speaks when the Sacred Scripture is read in the Church “(Conc. Vat. II, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, 7). Undoubtedly personal prayer is indispensable, but the Lord assures his presence to the community that is united and in agreement because it reflects the very reality of God One and Triune, perfect communion of love.
The first teaching that Christ offers us today is about the duty of charity of correction.
In a sermon during the Mass in the church of Casa Santa Marta, Pope Francis has said “Whoever judges a brother is wrong and will end up being judged in the same way. God is the only one judge and those who are judged will always count on the defense by Jesus, the first defender, and on the Holy Spirit … If we want walk on the same path of Jesus we, rather than accusers, must be defenders of others in front of the Father and talk to them with charity. “In saying so the Holy Father has also expressed today’s exhortation of St. Paul” Owe nothing to anyone, except to love one another;
for the one who loves another has fulfilled the law…. Love does no evil to the neighbor;
hence, love is the fulfillment of the law. “(Rm 13, 8-10). Based on the teaching of Christ, Pope
Francis teaches that correction is the expression of humble and gentle love so that the brother may not be victim of evil and know the joy of good.
Fraternal correction is a pure fruit of love, perhaps its most difficult incarnation, because to correct it is necessary to love the other to the point of wanting to carry with him the weight of his sins. In fact, “correcting” means “holding together” in order to walk together on the right path.
For correction to be fraternal it must be based on the unanimous prayer of the brothers. When the community prayer is unanimous, Christ is present and brings the mercy of the Father to the congregation of the Church.
When in prayer we live the relationship with the “sinning brothers” and we love them in Christ, we do not judge them but we open up for compassion and mercy, we look at them with the eyes of the heart and do not let them go away without forgiveness, which is the correction according to the heart of Christ. Unanimous prayer – that is, with our heart united to the one of our brothers and sisters and to the one of Christ – is a just, pure, humble and confident prayer that puts us in the light of communion with God-Trinity. Prayer is Christian because it is communion with Christ and expands into the Church, which is his body. Its dimensions are those of the love of Christ, present in the community that is the place of forgiveness and of the feast for the repentant sinner, corrected by forgiveness.
2) Unanimous prayer.
To this teaching on fraternal correction Christ unites that on the importance of prayer, which is the omnipotence of intercession, especially when it is made in the community. Unanimous prayer, though made by only two or three people, makes God present in it.
It is the presence of Christ that makes the common prayer of those who are gathered together effective in his name. When we come together to pray, it is Jesus himself who is among us. We are one with Him, who is the only mediator between God and men, when we are reconciled with him by his forgiveness that we must share with our brothers and sisters.
It is really comforting to know that, if we are united in prayer, Christ is in among us. However, Christ does not insist on our unity only. He says that we must gather in his name. There are many reasons to be together: to work, to have fun, to stay in the family, to eat, to demonstrate, etc. But there is a way to be together that is a guarantee of the Presence of Jesus among us: if we are united in His Name.
What does it mean to be united in its Name? It means:
– to pray for Christ: through him, for his merits, for the power of his command, and for his authority;
– to pray with Christ: united to him our brother.
– to pray in Christ: to ask ,united indissolubly to him in the mind, in the heart, in thoughts and feelings, in ideals, in desires: in everything.
If, on the one hand, a prayer done in unity is the condition to be fulfilled, on the other hand the presence of Christ in this unity is the guarantee of the fulfilment of the prayer addressed to the Father by us, children in the Son. This is the teaching that Christ today gives us saying “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. “(Mt 18: 19-20).
If we look up in a dictionary the word “agreement”, we can find that the word may mean: concordance of feelings, conformity of ideas, be in perfect agreement = same heart, getting together of more wills.
If, then, we look up the verb “to agree” we can find these meanings: to reconcile; to arrange something in a harmonious, pleasing, convenient way; to harmonize instruments and voices.
Therefore the phrase “If two will agree” makes thinking of the musical instruments that agree to play a symphony. No Master of Music starts playing a symphony with his orchestra if the instrument are not tuned; no choir director will start the singing, unless the voices are tuned.
Therefore we can say that, as in music tuning produces the harmonious beauty of two instruments or two voices, so the agreement of two people in the community produces the beauty of two hearts and two wills that join together to be one: Jesus present among them.
It is he who becomes the prayer that the Father cannot fail to hear, to accept, to fulfill.
The Gospel of this Sunday reveals to us a wonderful truth: God listens to the voices tuned, to the unanimous prayer expressed by a heart that vibrates in unison with the other, and to the will seeking in agreement with each other the good, because in this prayerful unanimous gathering there is his Beloved Son.
Before addressing our request to God Father, let’s be in accord one another not because we compromise but because we united our heart to the one of our brothers and sisters and tune it to the hearth of Crist.
An example of this “unanimous” prayer is that of the consecrated virgins, who during their Consecration Rite receive the Liturgy Book of the Hours and are invited to an assiduous prayer for the Church.
Constant and unanimous prayer is a precious tool that allows these women to have an effective intercession service. Their being deeply united to God through the total gift of self, allows them to be deeply united to the others.
By consecrating to God, they show that it is worth to have fully trust in God. This confidence is expressed with unanimous assiduous prayer, in solidarity with others, and fully confident in God who knows us intimately and cares for us to the point that – says Jesus – “even the hair of your head is all counted. Do not be afraid ” (Mt 10: 30-31).
Finally, with the Liturgy of the Hour, these consecrated women point out that our prayer is public and common. When we pray, we pray not for one but for all the people, and this is because we, the whole people, are one (St. Cyprian, De oratione dominica, 8). In this way, they practice the teaching of unity that Christ, Prince of peace and foundation of concord, asks to each one of us, his brothers and sisters: to pray for everyone as He did for us all.
Patristic Reading
Saint John Chrysostome (344/354 – 407)
Homily LX. Matthew Chapter 18, Verse 15
“If thy brother shall trespass against thee, go and tell him his fault1 between thee and him alone. If he shall hear thee, thou hast gained thy brother.” For, since He had used vehement language against them that cause offense, and on every hand had moved them to fear; in order that the offended might not in this way on the other hand become supine. neither supposing all to be cast upon others, should be led on to another vice, soften in themselves, and desiring to be humored in everything, and run upon the shoal of pride; seest thou how He again checks them also, and commands the telling of the faults to be between the two alone, lest by the testimony of the many he should render his accusation heavier, and the other, become excited to opposition, should continue incorrigible. Wherefore He saith, “Between thee and him alone,” and, “If he shall hear thee, thou hast gained thy brother.” What is, “If he shall hear thee?” If he shall condemn himself, if he shall be persuaded that he has done wrong. “Thou hast gained thy brother.” He did not say, Thou hast a sufficient revenge, but, “Thou hast gained thy brother,” to show that there is a common loss from the enmity. For He said not, “He hath gained himself only,” but, “thou too hast gained him,” whereby He showed that both the one and the other were losers before this, the one of his brother, the other of his own salvation. This, when He sat on the mount also, He advised; at one time bringing him who has given the pain to him that had been pained, and saying, “Be reconciled to thy brother,”2 and at another commanding him that had been wronged to forgive his neighbor. For He taught men to say, “Forgive us our debts, like as we forgive our debtors.”3 But here He is devising another mode. For not him that gave the pain, doth He now call upon,4 but him that was pained He brings to this one. For because this who hath done the wrong would not easily come to make excuse, out of shame, and confusion of face, He draws that other to him, and not merely so, but in such way as also to correct what hath been done. And He saith not, “Accuse,” nor “Charge him,” nor “Demand satisfaction, and an account,” by. “Tell him of his fault,”5 saith He. For he is held in a kind of stupor through anger and shame with which he is intoxicated; and thou, who art in health, must go thy way to him that is ill, and make the tribunal private, and the remedy such as may be readily received. For to say, “Tell him of his fault,” is nothing else than “Remind him of his errors” tell him what thou hast suffered at his hand, which very thing, if it be done as it ought, is the part of one making excuse for him, and drawing him over earnestly to a reconciliation. What then, if he should disobey, and be disposed to abide in hardness? “Take with thyself yet one or two, that in the mouth of two witnesses every word may be established.”6 For the more he is shameless, and bold, the more ought we to be active for his cure, not in anger and indignation. For the physician in like manner, when he sees the malady obstinate, doth not give up nor grow impatient, but then makes the more preparation; which He commands us to do in this case too. For since thou appearedst to be too weak alone, make thyself more powerful by this addition. For surely the two are sufficient to convict him that hath sinned. Seest thou how He seeketh not the good of him that hath been pained only, but of him also that hath given the pain. For the person injured is this one who is taken captive by his passion, he it is that is diseased, and weak, and infirm. Wherefore He often sends the other to this one, now alone, and now with others; butif he continue in it, even with the church. For, “Tell it,” saith He, “to the Church.”7 For if He were seeking this one’s advantage only, He would not have commanded to pardon, seventy times seven, one repenting. He would not so often have set so many over him to correct his passion; but if he had remained incorrigible after the first conference would have let him be; but now once, and twice, and thrice, He commands to attempt his cure, and now alone and now with two, now with more. Wherefore, with respect to them that are without He saith no such thing, but, “If any one smite thee,” He saith, “on thy right cheek, turn to him the other also,”8 but here not in such wise. For what Paul meaneth, saying, “What have I to do to judge them also that are without?”9 but the brethren he commands both to tell of their faults, and to avoid them, and to cut them off, not being obedient, that they may be ashamed; this Himself also doeth here, making these laws about the brethren; and He sets three10 over him for teachers and judges, to teach him the things that are done at the time of his drunkenness. For though it be himself that hath said and done all those unreasonable things, yet he will need others to teach him this, like as the drunken man. For anger and sin is a more frantic thing11 than any drunkenness, and puts the soul in greater distraction. Who, for instance, was wiser than David? Yet for all that, when he had sinned he perceived it not, his lust keeping in subjection all his reasoning powers, and like some smoke filling his soul. Therefore he stood in need of a lantern from the prophet, and of words calling to his mind what he had done. Wherefore here also He brings these to him that hath sinned, to reason with him about the things he had done. 2. But for what reason doth He command this one to tell him of his fault, and not another? Because this man he would endure more quietly, this, who hath been wronged, who hath been pained, who hath been despitefully used. For one doth not bear in. the same way being told by another of one’s fault concerning him that hath been insulted, as by the insulted person himself, especially when this person is alone convicting him. For when he who should demand justice against him, even this one appears to be caring for his salvation, this will have more power than anything in the world to shame him. Seest thou how this is done not for the sake of just punishment, but of amendment? Therefore He doth not at once command to take with him the two, but when himself hath failed; and not even then doth He send forth a multitude against him; but makes the addition no further than two, or even one; but when he has contemned these too, then and not till then He brings him out to the church. So much earnestness doth He show, that our neighbor’s sins be not exposed by us. And indeed He might have commanded this from the first, but that this might not be, He did not command it, but after a first and second admonition He appoints this. But what is, “In the mouth of two or three witnesses every word shall be established?” Thou hast a sufficient testimony. His meaning is, that thou hast done all thy part, that thou hast left undone none of the things which it pertained to thee to do. “But if he shall neglect to hear them also, tell it to the church,” that is, to the rulers of it; “but if he neglect to hear the church, let him be to thee as an heathen man and a publican.” For after this such a one is incurably diseased. But mark thou, I pray thee, how everywhere He putteth the publican for an example of the greatest wickedness. For above too He saith, “Do not even the publicans the same?”12 And further on again, “Even the publicans and the harlots shall go before you into the Kingdom of Heaven,”13 that is, they who are utterly reprobated and condemned. Let them hearken, who are rushing upon unjust gains, who are counting up usuries upon usuries. But why did He set him with these? To soothe the person wronged, and to alarm him. Is this only then the punishment? Nay, but hear also what follows. “Whatsoever ye shall bind on earth shall be bound in Heaven.”14 And He did not say to the ruler of the church, “Bind such a man,” but, “If thou bind,” committing the whole matter to the person himself, who is aggrieved, and the bonds abide indissoluble. Therefore he will suffer the utmost ills; but not he wh
o hath brought him to account is to blame, but he who hath not been willing to be persuaded. Seest thou how He hath bound him down with twofold constraint, both by the vengeance here, and by the punishment hereafter? But these things hath He threatened, that these circumstances may not arise, but that fearing, at once the being cast out of the church, and the danger from the bond, and the being bound in Heaven, he may become more gentle. And knowing these things, if not at the beginning, at any rate in the multitude of the tribunals he will put off his anger. Wherefore, I tell you, He hath set over him a first, and a second, and a third court,15 so that though he should neglect to hear the first, he may yield to the second; and even if he should reject that, he may fear the third; and though he should make no account of this, he may be dismayed at the vengeance to come, and at the sentence and judgment to proceed from God. “And again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven. For where two or three are gathered together in my name, there am I in the midst of them.”16 Seest thou how by another motive also He puts down our enmities, and takes away our petty dissensions,17 and draws us one to another, and this not from the punishment only which hath been mentioned, but also from the good things which spring from charity? For having denounced those threats against contentiousness, He putteth here the great rewards of concord, if at least they who are of one accord do even prevail with the Father, as touching the things they ask, and have Christ in the midst of them. “Are there then indeed nowhere two of one accord?” Nay, in many places, perchance even everywhere. “How then do they not obtain all things?” Because many are causes of their failing. For either they often ask things inexpedient. And why marvellest thou, if this is the case with some others, whereas it was so even with Paul, when he heard. “My grace is sufficient for thee; for my strength is perfected in weakness.”18 Or they are unworthy to be reckoned with them that heard these words, and contribute not their own part, but He seeks for such as are like them; therefore He saith “of you,” of the virtuous, of them that show forth an angelic rule of life.19 Or they pray against them that have aggrieved them, seeking for redress and vengeance; and this kind of thing is forbidden, for, “Pray,” saith He, “for your enemies.”20 Or having sins unrepented they ask mercy, which thing it is impossible to receive, not only if themselves ask it, but although others having much confidence towards God entreat for them, like as even Jeremiah praying for the Jews did hear, “Pray not thou for this people, because I will not hear thee.”21 But if all things are there, and thou ask things expedient, and contribute all thine own part, and exhibit an apostolical life, and have concord and love towards thy neighbor, thou wilt obtain on thy entreaty; for the Lord is loving towards man. 3. Then because He had said, “Of my Father,” in order that He might show that it is Himself thatgiveth, and not He who begat Him only, He added, “For wheresoever two or three are gathered together in my name, there am I in the midst of them.” What then? are there not two or three gathered together in His name? There are indeed, but rarely. For not merely of the assembling doth He speak, neither this doth He require only; but most surely, as I said before also, the rest of virtue too together with this, and besides, even this itself He requires with great strictness. For what He saith is like this, “If any holds me the principal ground of his love to his neighbors, I will be with Him, if he be a virtuous man in other respects.” But now we see the more part having other motives of friendship. For one loves, because he is loved, another because he hath been honored, a third because such a one has been useful to him in some other worldly matter, a fourth for some other like cause; but for Christ’s sake it is a difficult thing to find any one loving his neighbor sincerely, and as he ought to love him. For the more part are bound one to another by their worldly affairs. But Paul did not love thus, but for Christ’s sake; wherefore even when not loved in such wise as he loved, he did not cease his love, because he had planted a strong root of his affection; but not so our present state, but on inquiry we shall find with most men anything likely to produce friendship rather than this. And if any one bestowed on me power in so great a multitude to make this inquiry, I would show the more part bound one to another by worldly motives. And this is evident from the causes that work enmity. For because they are bound one to another by these temporal22 motives, therefore they are neither fervent towards one another, nor constant, but insult, and loss of money, and envy, and love of vainglory, and every such thing coming upon them, severs the love-tie. For it finds not the root spiritual. Since if indeed it were such, no worldly thing would dissolve things spiritual. For love for Christ’s sake is firm, and not to be broken, and impregnable, and nothing can tear it asunder; not calumnies, not dangers, not death, no other thing of this kind. For though he suffer ten thousand things, who thus loves; looking to the ground of his love, he will not desist. For he who loves because of being loved, should he meet with anything painful, puts an end to his love; but he who is bound by this, will never desist. Wherefore Paul also said, “Charity never faileth.”23 For what hast thou to say? That when honored he insults? that receiving benefits he was minded to slay thee? But even this works upon thee to love more, if thou lovest for Christ’s sake. For what things are in the rest subversive of love, these here become apt to produce it. How? First, because such a one is to thee a cause of rewards; secondly, because he that is so disposed stands in need of more succor, and much attention. Therefore I say, he who thus loves inquires not about race, nor country, nor wealth, nor his love to himself, nor any other such matter, but though he be hated, though he be insulted, though he be slain, continues to love, having as a sufficient ground for love, Christ; wherefore also he stands steadfast, firm, not to be overthrown, looking unto Him. For Christ too so loved his enemies, having loved the obstinate, the injurious, the blasphemers, them that hated Him, them that would not so much as see Him; them that were preferring wood and stones to Him, and with the highest love beyond which one cannot find another. “For greater love hath no man than this,” He saith, “that one lay down his life for his friends.”24 And those even that crucified Him, and acted in so many instances with contumely against Him, see how He continues to treat with kindness. For even to His Father He speaks for them, saying, “Forgive them, for they know not what they do.”25 And He sent His disciples moreover, after these things, unto them. This love then let us also imitate, unto this let us look, that being followers of Christ, we may attain both unto the good things here, and unto those to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen. 1 [The form of the Greek verb here is peculiar to the text of the Homily R. V., “sin,” for “trespass.”—R.] 2 Lit. “reprove” or “convict him.” 3 Mt 5,24. [But The citation is fuller “If thou art standing by the altar and rememberest that thy brother hath aught against thee, go away, he reconciled,” etc.—R.] 4 Mt 6,12. 5 [Supplied by translator.] 6 Or, “Convict him.” 7 Mt 18,16. [The words “or three” are omitted in the Homily here, but not below. In both cases the form of the verb is changed.—R.] 8 Mt 18,17. 9 Mt 5,39. 10 1Co 5,12. 11 [Oxford edition, “these,” misprint, since the Greek word is trei`”.—R.] 12 ejkstatikwvteron). 13 Mt 5,46. 14 Mt 21,31. 15 Mt 18,18. [R
. V., “What things soever,” etc. But the singular pronoun is substituted in the text of the Homily.—R.] 16 [A clause is omitted here, “and doth out straightway cut him off.”—R.] 17 Mt 18,19-20. 18 mikroyciva”). 19 2Co 12,9. [R. V.,“for my power is made perfect in weakness.”—R.] 20 politeivan). 21 Mt 5,44. 22 Jr 11,14. 23 ejpikhrwn). 24 1Co 13,8. [R. V., “Love never faileth.” The Greek word Is rendered “love” throughout this part of the Homily.—R.] 25 Lc 23,34.
