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Home  / News & Publications /  Michigan Catholic News / 2008 /  Salvation is obtained through reconciliation

by Fr. Richard C. Macey special to The Michigan Catholic
Published August 29, 2008

First Reading: Ezekiel 33:7-9

With minor differences, this passage repeats the message of the prophet in Ezekiel 3:17-19. "You shall surely die" is a royal death sentence. It probably refers to an untimely death, rather than death by natural causes or old age.

The prophet is to be the mouthpiece for the pronouncement of God upon another. The role of the prophet is not just for his own good. The destiny of the prophet is tied to the community to which he is sent to serve. He is not responsible for the individual's response to the command of God. But he falls under condemnation, if he does not deliver the commandment. The prophet becomes the promulgation of the Law of God.

God calls the prophet, "son of man." It means "human being." There are some English translations which use this interpretation. This address emphasizes the difference between the Lord and His prophet, Ezekiel. However, by the time of Jesus in Judaism, the term took on a messianic nuance.

The prophet is also called upon as a "watchman" or a "lookout." The role of the watchman is for the sake of the community which depends upon him for warning of danger. He helps them prepare for whatever is about to befall them. He also shares in the fate of the community whom he serves.

Second Reading: Romans 13:8-10M

Paul pronounced the end of superiority of one people over another, especially between Jews and Gentiles. Earlier in the letter, he emphasizes the element which binds all people together in community with the Lord – their dependence upon God's mercy.

Paul lists four of the Ten Commandments and echoes the commandment of Jesus Christ in the Gospel about the importance of "love of neighbor" as the greatest commandment. In Matthew 19:18-20, while addressing the rich young man, Jesus also lists specific commandments and concludes with the commandment to "love your neighbor." Although Paul shows no direct dependence upon the Gospel narrative, it demonstrates a tradition already present in the community of the Church.

It is best to understand "fulfillment of the Law" in the active sense. Putting love into practice is the act of fulfilling the Law. The fulfillment of the Law is a theme that repeats throughout the letter. Paul mentions "love" five times and "neighbor" (or "one another") three times in these three verses. He uses the same word for "love" that the Greek Old Testament uses for God's love for His people. Paul recognizes that this love overcomes all accrued debts.

Gospel: Matthew 18:15-20

Jesus provides the model for correction of members in the Church. There is an important and integral role for fraternal correction in the community. It demonstrates a fidelity to the truth of the Gospel, which must be preserved and handed down. It also shows a concern for the destiny of each member. Thus, the means by which the correction takes place is important. It is part of the message being proclaimed.

There is a relationship, probably a spiritual one, which describes the two principal characters as "brothers." Some exegetes even see this as a limiting factor in the directive. It may not describe the procedure to be followed for the stranger or someone who is not part of the community. There is something more, too. It is not an official role that brings one to confront the other. It does not appear to be describing a judicial process.

At the same time, the "fault" is not a private affair. The goal is reconciliation, not just the re-establishment of justice. There are no specifics about the issue that require a settlement. There is not even a reference to a "verdict." The end of this passage declares that the shared prayer "of you" will exhibit the presence of the Lord "in the midst of them."

The described procedure is faithful to the law of Leviticus 19:17, the verse just before "love your neighbor as yourself." To "treat him as you would Gentile or a tax collector," at least as the Gospel tells it, is to make the individual the object of your ministry! Some exegetes consider this passage to say that one becomes excommunicated and placed outside the community. However, Jesus says that He has come to the "lost sheep of the house of Israel" (Matthew 10:6, 15:24, 18:11). The departure of a member from a community does not eliminate every tie to them.

One of my nephews disappeared off the family radar after high school. He cut off contact for months. But he was missed. Every gathering of the family began with questions of his whereabouts and who heard from him. Usually, one of his siblings would be in touch. It was very difficult for his parents, but they were happy to know that he was OK. Finally, he just came back. He wasn't grilled about what he had done for those months. Bits and pieces of the story came to light over the years since then. Everyone was happy that he completed the family gatherings once again.

The door remained open for his return, since he was not vilified for turning away. I keep that experience in mind when distraught parents ask for advice when their children stray from the family. God never shuts off the possibility of our return to Him. So we should not be an obstacle to reconciliation for others, especially our family in the faith.

Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.