'Where two or three': Re-founding church

“…For where two or three are gathered in my name, I am there among them.’’ (Matt 18:20)

Matthew 16:21-27 (Year A: Thirteenth Sunday after Trinity 10^th September 2017)

This is a relatively short passage from the Gospel of Saint Matthew. Yet, it is rich in content and contains many leads for consideration. First, we must put it in context. It comes to us in a flow of parables – succinct stories that, each, have a punch line or a ‘so what’. 

The scene is set in those communities from which Matthew emerged – some decades following the life, death and resurrection of Jesus.  Already, a young Christian community was beginning to emerge in various parts of the Roman Empire.  Tensions were running high following the liquidation of the Temple in the Siege of Jerusalem at the end of the first Jewish-Roman war or Great Revolt.  As today, in the Middle East, those were particularly difficult times for Jews and Christians – the latter beginning as a movement within Judaism but acquiring the status of an increasingly separate religious cult and belief system towards the end of the first century and probably after the gospel of Matthew was written down.

We can imagine that this period was one of intense persecution, in-fighting, blame, suspicion and trauma. The first disciples of Jesus faced numerous challenges ranging from dealing with ostracism from their own families to persecution from the religious and political authorities of the day to vicious sectarianism and partisanship within the early emerging church or churches (the term ‘church’ is hardly ever used in the gospels: this passage from Matthew is one of only two uses of the term ‘ekklêsia’).  Like any community, Christians were not immune from human weakness manifested in behaviour and attitudes at variance with the kingdom of God values elaborated by Jesus in the Beatitudes (Matthew 5:1-12 – Rejoice and be glad).

Line by line

‘If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one.’ (v. 15)

Fraternal correction is an essential part of Christian discipleship.  None of us is immune from faults – especially those invisible to us but visible to others.  It takes a lot of trust, affection and shared desire for the common good to be open to correction based on truth. It also takes honest, courageous and respectful conversations: the type of conversations we often run away from or put off to another time.

When fraternal correction or communication of a difficult message is required we are challenged to consider how and when to do this. The one correcting is, of course, not beyond fault and too often those in authority over others (e.g. parents, bishops, seniors and ‘bosses’ in the workplace) are too prone to impart correction with motives that are mixed (like for example when a parent after a hard day’s work has had enough of whining from a child). Truly loving correction is difficult at the best of times. Not infrequently those in positions of responsibility run away from correction for fear of negative reactions on the part of those corrected. The desire to be popular liked and respected may outweigh the responsibility to help others and to uphold the shared good of all concerned.

On the other hand, those corrected do not like being corrected. Let’s face it none of us likes being corrected even when it is done gently, carefully and lovingly. It is hard to be told things we don’t like to hear. Then again, it is possible that we may think that we are being misunderstood and falsely assessed and we might even be right in thinking so.

‘But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses.’ (v. 16)

In cases of serious wrong-doing like, for example, bullying in the workplace, care is needed to approach someone whose behaviour is not acceptable.  Everyone is due respect and privacy. However, if a one-to-one does not work then others may need to be involved. However, this must also be done with great gentleness, respect and care. After all, those who perceive a wrong-doing may only see part of the full picture and may be subject to bias or personal interest that they are not even aware of.

Paul wrote to the Galatians 6:1:

My friends, if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted.

‘If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax-collector.’(v.17)

If, after many efforts and stages of intervention, the one who behaves flagrantly against the common good of a community persists must be removed for the good of all (and including the one causing the offence).  If only church leaders had heeded these sayings of Jesus in the gospel of Matthew in the course of recent decades when scandals of abuse became clear to those in authority.  Churches are paying a heavy price for a failure in duty to the most vulnerable even up to the present time.  Apologies, procedures and prayer are not enough. Action to root evil doing along with appropriate sanctions for those who failed in authority is required. Full transparency and accountability to the entire church is essential. Churches have much to do to regain trust.

‘Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.’ (v. 18)

We heard this saying, already, in Matthew 16:18 (‘whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven’). What Jesus says to Peter, he says to each and all in the brotherhood and sisterhood of his followers. In a special way, it is said to those in positions of special authority and responsibility. However, it is also said to you and me if we are serious about following Jesus today.

Whereas the ‘binding’ and the ‘loosing’ in heaven as on earth refers to Peter as ‘primus inter pares’ (first among equals) the same ‘binding’ and ‘loosing’ applies to where ‘two or three gather in my name’.  The ‘primus’ and the ‘inter pares’ need to be in balance. At times over the last two millennia the balance has swung too far to one pole or the other.  However, the earth is balanced on two poles – not one.

‘Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven.’ (v. 19)

The ekklêsia or gathering is vital.  Where two or three are gathered in the name of Jesus and ask and pray and seek together then doors are opened, prayers answered and gifts beyond expectations showered on us.

 ‘For where two or three are gathered in my name, I am there among them.’ (v. 20)

This is the core of ‘ekklêsia’. Where two or three are gathered together in the name of the Lord Jesus and where there is true love then Jesus is truly present among them. Sacraments, teaching, discipleship are founded on this gathering in faith and love. Without this foundation, everything crumbles and does not last. The beauty and power of this truth is that gathering in the name of Jesus is not confined to special times and places. A family or a couple gathered in the name of Jesus and united in his love is church.  A company of believers gathered for prayer in a quiet corner of a busy city is church. A mother nursing an infant at 3am in the morning is church. Two prisoners on death row united in the name and love of Jesus is church.

Potentially, the gathering of two or three in his name is subversive and disruptive because where Jesus is so also the Holy Spirit and the Holy Spirit can gently wreak havoc on the best laid plans, assumptions and imposed structures. It is a gathering/ekklesia/church literally without walls. But, we need walls and structures, too, provided they don’t keep people out or keep people stuck in all the time.

If we were more conscious of the presence of Jesus ‘where two or three gather’ in his name we might review some of our attitudes and dispositions in daily life.  It comes back to daily living.

Ecumenism (Christian reconciliation) in high places requires a change of attitude and heart at the local and specific levels where ‘two or three gather’ in his name whether for prayer, work, joint action, simple conversation or silence.

At the end of our lives, we might catch a momentary glimpse of situations where God was present where two or three were gathered and we didn’t quite realise it at the time. We might even be present among two or three in the final moments of someone’s life on earth. And wouldn’t it be lovely if we made our own journey – when the time comes – in the company of two, three or more of our closest and dearest.

And didn’t our hearts burn within us when he talked with us and when he opened the scriptures to us (Luke 24:32).

Postscript

Here is an exercise to consider in the coming week or so:

• Think about and acknowledge times where ‘two or three’ are often gathered in the name of Jesus.
• Name the persons and the occasions.
• Prepare for such gatherings in advance by means of a short prayer or time of quiet.
• Enter into such gatherings mindfully noting one’s inner thoughts, feelings and responses.
• Be on the watch for occasions where two or three are gathered other than in the name of Jesus. Is God calling me in this situation to witness? How? A prayer of consensus (Matthew 18:19) might be possible to discern one’s call or role in such difficult situations.