September 6, 2026 – 23rd Sunday in Ordinary Time, Year “A”
Ezekiel 33:7–9; Romans 13:8–10; Matthew 18:15–20
Homily
In the Life of Saint Pachomius (one of the founders of monastic life in Egypt in the 4th century), there is a very interesting passage about “visions” and “miracles.” When some brothers asked him about his visions, Pachomius replied: “Do you want me to tell you about a great vision? — There is no greater vision than that of seeing the invisible God in a visible man—that is, of seeing God in your brother!” And as for miracles and healings, this is what he told them: “If a man is so blind that he does not see the light of God, and if a brother leads him to faith, is that not a healing? If a man is so mute that he cannot speak the truth, or if he is one-handed because of his laziness in fulfilling God’s commandments; in other words, if a sinner is led to repentance with the help of a brother, is that not a great miracle?”
These are the kinds of miracles that Jesus invites us all to perform, in today’s Gospel.
In the second reading, Saint Paul reminds us of what we all know but need to hear again and again: Whoever loves his neighbor has fulfilled the entire law. But to understand what Paul really means, we must pay attention to the context in which he wrote this letter. Paul urges his readers to submit to civil laws, even when they come from pagan authorities, and to obey God’s commandments all the more, for this is how we express our love for those with whom we form a nation, a Church, or a community.
Love is demanding and entails responsibilities. Among other things, love involves the responsibility to help others grow and, where appropriate, to lead them to conversion.
As for the Gospel passage we have just read, it allows us to gain some insight into the inner life of the early Christian community and to see how these first Christians expressed their mutual love through fraternal correction. If we wish to fully understand the duty of fraternal correction, it will be helpful to begin with the last verses of this Gospel passage. They show us that we are dealing with a community, a local church, for “Where two or three are gathered in my name, there am I among them,” says the Lord.
When a number of people come together in a church or a particular community, it is for the purpose of living out a specific form of spiritual experience, according to their own discipline, and to help one another grow in the love of God within that context—and even through that context. And because we are all sinners, this situation calls for fraternal correction.
A local church or community cannot allow one of its members to live a life that contradicts what the community stands for. But the first response to such a situation, if it arises, must not be rejection or condemnation, but brotherly love. In such situations, it is unavoidable to make clear decisions on behalf of the body that is the Church. The Gospel describes very carefully the steps to follow if we wish to act in a true spirit of love and charity. Authentic fraternal correction has nothing to do with denunciation or fanatical initiatives.
God wants all sinners to repent and live. But the great mystery is that God has chosen not to direct His loving care toward each of us sinners directly, but to do so through other human beings. In the first reading, we heard God’s very stern words to the prophet Ezekiel: “If a sinner does not turn from his evil ways because you have done nothing to dissuade him from his evil deeds, he will die, and YOU will be responsible for his death.” ” Jesus’ words in the Gospel are just as strong. Whatever you bind on earth—by doing nothing to help your brother grow or repent—will be bound in heaven, and whatever you loose on earth—by leading your brother to repentance—will be loosed in heaven. It should be noted that this text does not refer to what we call “the power of the keys” given to Peter, which was affirmed a few chapters earlier. In this passage, Jesus addresses all his disciples and reminds each one that 1) by failing to practice fraternal correction, one binds one’s brother to the situation in which he finds himself and where he will remain forever, and 2) by loosing one’s brother through fraternal correction, one gives him the opportunity for eternal salvation.
This is, of course, a tremendous responsibility; but it is also a wonderful mystery: the fact that God chose to save humanity, not only by becoming man Himself, but also through the ministry of other human beings.
Let us ask for the grace to be faithful to such a calling.
Armand VEILLEUX