"…For where two or three are gathered in my name, I am there among them.’’ (Matt 18:20)
READINGS (COI & paired as between the Gospel and the Old
Testament readings)
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: there are
only three uses of the term in the gospel of Matthew: 16:18, 18:17 and 18:21). Of course, there are many references to
church in the Acts of the Apostles and across the various Pauline and other Letters
found in the New Testament.
Like any community, the early Christians were not immune
from human weaknesses 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 whinging 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. Matthew echoes Jewish tradition about the witness of more than one person (see, for example, Leviticus 19:17 and Deuteronomy 19:5)
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, protocols 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 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. Yes, even when
gathered on zoom or live facebook feeds Christ is present (though virtual workshop
and meeting is never but a temporary substitute for the real thing)
Potentially, the gathering of two or three in his name is
subversive and disruptive because where Jesus is so also is 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. May God be present among two or thee 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.
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