Sunday 23 A (2017)

Today’s gospel concerns our relationships with fellow Christians.

It is very much about the Christian community working together

to be a more effective witness to Christ.

We are told to challenge fellow Christians, first individually,

and then with escalating intervention, when they go wrong.

In the interventions proposed in today’s gospel we hear

‘report it to the community’ and ‘if he refuses to listen to the community’.

The (Greek) word translated here as ‘community’ is ekklesia:

its general meaning is a gathering of people.

The word occurs widely in the Acts of the Apostles and Paul’s letters.

But only in one other place in the gospels,

and that was in the one we heard two weeks ago.

Then we heard Peter’s profession that ‘Jesus is the Christ’.

In response, Matthew records Jesus saying:

You are Peter and on this rock I will build my Church

And gives him authority – the keys of the kingdom;

and the power to bind and loose.

Today’s gospel is a surely a kind of counterpoint to that one.

Both mention ekklesia

(translated as ‘Church’ two weeks ago and as ‘community’ today);

both mention the power to bind and loose.

In a sense, two weeks ago was a top-down view;

today it is a bottom-up view;

both are about the Church being an effective witness to Christ.

This gospel is about challenging very serious wrong-doing.

That is clear, since, if there is no repentance,

the community is empowered to exclude the person,

for being too out of line:

that is what binding and loosing is all about.

Through the first reading, from Ezekiel,

challenging serious wrong-doing is identified as a prophetic ministry:

When you hear a word from my mouth, warn them in my name.

Here, as an example over the last twenty years or so,

I would identify the prophetic voice all those people who,

through telling their own stories,

heightened awareness and concern in the Church over the safeguarding of children and young people.

We should take a moment to give thanks for their prophetic witness.

However, the gospel also set me off wondering about our responsibilities for helping each other behave rightly,

even when we are not dealing with such serious matters.

I think this is complicated,

which is another way of saying we need the help of the Holy Spirit,

since Jesus also says, elsewhere,

‘do not judge’ and ‘turn the other cheek’ –

both suggest we should be slow to make unsolicited interventions.

However, there remains the whole question of conversation with Christian friends.

On this, I offer one main thought.

Christians should expect their communications to be founded in honesty.

If we have that as our principle,

we will only seek another Christian’s view

on whether we have done the right thing,

because we actually want to know their view.

And, if asked our view, we should be truthful.

Our gospel offers a final insight into this:

For where two or three meet in my name, I shall be there with them.’

I am sure this promise is not just about prayer,

but applies also to serious conversation.