12th Sunday after Pentecost--Proper 18A

12th Sunday after Pentecost—Proper 18A
September 4, 2011

One of the blogs I occasionally read had a slight retelling of our gospel reading for this Sunday.
And Jesus said, “If another member of the church sins against you…just talk about them behind their back.”
“If another member of the church sins against you…just call a bunch of people in the church to complain about them. You may even want to start a letter-writing campaign against them.”
“If another member of the church sins against you…just send them a nasty email. Copy the clergy. And while you’re at it, cc the bishop…”
“If another member of the church sins against you…don’t say anything. Just avoid them. Unfriend them on Facebook. And if you can’t avoid them on Sundays, then just leave the church…” i
Hmmm. Maybe not…
Let’s go back and look at today’s gospel.
“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. 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. 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.” I don’t know. Seems like the first way might be easier. Let’s look at what’s going on in Matthew’s gospel in this section and in the surrounding sections.
Here is what scholars say about this passage. First, the NRSV does a disservice by translating the Greek to read “another member of the church.” And it is not certain that the words “sins against you” are in the original text either. A more accurate translation of this passage might be to say, “If a brother or sister sins, go and point out the fault when the two of you are alone…” Second, we are reminded that sin in this text does not necessarily have all of the connotations that we put upon it. The word for sin in this text is an archery term which means “to miss the mark.” So now we have, “If a brother or sister misses the mark, go and point out the fault when the two of you are alone…” Third, this section of Matthew’s gospel has been called the “Rule of Christ” “because [it] redefine[s] the goals of confrontation or intervention in seeking to rescue and forgive, to offer care in a spirit of humility.”ii Fourth, it is important to look at the context of this passage in Matthew’s gospel. This is only the second instance in the gospels where the term ‘church’ or ekklesia appears, and the first one, we heard two weeks ago, also in connection with the roles of binding and loosing. Fifth, this passage is nestled in between two other passages that shine light upon it, all within the context of the entirety of chapter 18, in which Jesus answers the disciples’ question about who is the greatest in the kingdom of heaven by referencing a little child and in which Jesus speaks, again and again, about “little ones”. The passage just preceding today’s gospel is the parable of the lost sheep—in which Jesus tells of a shepherd who has 100 sheep and leaves the 99 to go chase down the one who has strayed. And this passage is followed by Peter’s question of how often we should forgive, and Jesus answers him that we should forgive in a radical abundance, over and over again.
So what do these points tell us about today’s gospel? They tell us that the writer of Matthew’s gospel is speaking to and about a family-the family that is the church universal and the family that is the local church. They tell us that the focus is not on punishment of the offenders but upon reconciliation. They tell us that “the Rule of Christ is to care for the offender or sinner and not necessarily to establish the rights of the offended”. They tell us that it is the “responsibility of the offended one to seek reconciliation.”iii They tell us that reconciliation is an important part of the work that the community of believers does together, and they tell us that one of the key elements in this process and in discipleship itself is humility.
If the church is to be a place of forgiveness, grace, and mercy (for which I believe we all long in our deepest heart of hearts), then we must treat one another with forgiveness, grace, and mercy. So much is at stake in this! We are not just individuals standing before God, we are the entire body of Christ, bound together by virtue of Christ’s love and saving work, bound together by our baptism, bound together by our need for forgiveness and reconciliation. We are in this together, and if we are not actively doing the work of reconciliation within, we are actively thwarting the kingdom of God which we try to proclaim. In his book, Forgiven and Forgiving, Bill Countryman writes, “So I can’t be the only forgiven one. God has forgiven everyone else in the same way and at the same moment as me. That’s a fundamental reality I have to live with. God’s forgiveness isn’t available to me as a separate, private arrangement. It’s available to me only as a part of this big package. This reality has consequences. If I want to withhold forgiveness from my neighbor, I’m effectively withholding it from myself, too. If I am willing for God to forgive my neighbor, I’m allowing God to forgive me, too. It’s all or nothing, everybody or nobody.”iv
The apostle Paul writes about this in today’s portion of his letter to the Romans, and he writes about our call to love, inviting us to “lay aside the works of darkness and put on the armor of light” inviting us to “live honorably” and equating quarreling and jealousy with the sins of reveling, drunkenness, debauchery and licentiousness. Paul ends this passage by challenging the church to “Make no provision for the flesh.” For Paul, the flesh isn’t just our fleshly desires. The Flesh represents all the devices and desires by which we try to fortify ourselves—not with Jesus, but against Jesus and against our neighbor. ‘Make no provision for the flesh’ means ‘By God’s grace turn from your self-absorption.”v
It is hard and costly work, this work of reconciliation; this work of turning from our own self-absorption; this work of forgiveness; this work of growth in humility; this work of being in community; this work of loving our neighbor; this work of being the church. And yet, it is the way that we have chosen. It is why we are here, because we have been chosen by Christ, called out to follow him, and in response to his calling we choose to follow Christ; because we choose to follow a different way than the way of the world; because we choose the resurrection, we choose life, we choose the love of God above everything else.
May God give us the grace to do this work God has called us to. And may God help us to continue to choose the way of Jesus Christ, the way of forgiveness and reconciliation, above all else.
i From Rick Morley’s blog post “Before you Unfriend” at www.rickmorely.com
iiFrom Estrella B. Horning, ‘The Rule of Christ.’ as quoted in Feasting on the Word p 45.
iii Andrews, Dale P. Feasting on the Word p 47.
iv Countryman, William. Forgiven and Forgiving (Harrisburg, Pa: Morehouse, 1998), p 42.
v Bartlett, David. Feasting on the Word p 43.