Dear Brothers and Sisters,
In this section Jesus carries on the image of forgiveness and humility by giving the disciples a framework for seeking and giving forgiveness to one another. Here the indications are that the sin he is speaking of is something serious, not necessarily the peccadillos of human nature. The path to correction and forgiveness is listed in three steps.
1) Correction out of fraternal love: To start, one should discuss the matter privately with the person who is the offender. The Greek words here literally translate to ‘uncover’ or ‘lay open’ the matter. The tone is not one that is harsh, but to point out the wrongdoing. This is done as an act of love, wanting/willing the best for the other. If they listen and you win them over, then all is forgotten. Think here of the Shepherd searching out his lost sheep and rejoicing in bringing him home.
2) If stage one bears no fruit then, the plan steps up a notch and witnesses are brought in. Whether the witnesses actually saw the offense take place or if they are there as back up to try and convince the offender to admit their guilt and seek forgiveness is not clear. But regardless they are there to help show the person who has erred the fault of their ways and hopefully help to lead them to a change of heart.
3) If neither of these plans work, then Jesus calls his disciples to take the matter to the Church. The hope here is that the Church will hold a sufficient weight to get the sinner to have a metanoia – a change of heart, but also to bear witness that if the sinner does not admit the wrong that there will be ramifications, including the possible exclusion from the Church. They are to be shunned like a tax collector or gentile.
In the next paragraph Jesus uses the terms ‘bind’ and ‘loose’ which are often associated with the context of teaching, but here he uses them in respect to the forgiveness of sins with a strong juridical overtone. Originally, we see this used in the context of Peter in his Confession and Naming by Jesus, but here this power is given to all the Apostles as it refers to sinners and to their status in heaven and on earth. He carries on this theme in regard to two disciples praying for the repentant sinner and how God will respond.
The final phrase reflects the tradition of Rabbis gathering to debate and pray over the Torah. That two or more are gathered to discuss the law, God’s presence will abide with them. However, here Jesus replaces the scriptures with his own name stating that if they gather “in my name”, rather than the books of the law, then he, the just judge and Son of the Father is made present to them.
Forgiveness is hard to begin with, but when one of the parties is reluctant or refuses to admit their fault or has no insight into the wrong they have done, then reconciliation is all the more difficult. However, Jesus holds out hope to us in this gospel text. His wisdom, as always guides us to seek reconciliation above all things and to work towards peace in a way that respects the dignity of all involved. As he rightly notes, sometimes reconciliation cannot be reached between two people, then the wisdom of others is needed. The key here is as Jesus leads us to understand can be found in the last words of today’s text – “where two or more are gathered in my name, I am there.” Allowing Jesus to be present and letting him be the broker of reconciliation, supporting all involved is the surest way of reconciliation and a lesson for all of us to learn.
Have I been wronged by someone else? Have I been the source of pain to someone? Seeking forgiveness is as important as granting it. However, sometimes my pride may block my way. Today, I invite you to do some soul searching and make an examination of conscience and seek forgiveness from those whom you have wronged. It can be life changing in the best possible ways.
Peace,
Fr. Steve
