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Fr MC’s Homilies and Podcast: post #7153 — TG.ME

Fr MC’s Homilies and Podcast@MChomilies · 369 subscribers Open in TelegramOpen

t.me/MChomilies/7153

September 6, 2026 20 2

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He was willing to be the voice of reason and Truth and even be at the receiving end of hostility and misunderstanding, if only he could convince his brethren to cease following the route to self-destruction. In this Sunday’s Gospel, our Lord provides us with a concrete illustration of how love is translated into fraternal correction. He indicates the three escalating levels of fraternal correction. First, we are to correct the sinner privately. Then, if he refuses to listen, we bring one or two others. Finally, if necessary, the sinner must be brought to the Church. If he refuses even the correction of the Church, and if the matter is serious, he is to be excommunicated. This is what we have witnessed with the recent saga concerning the illicit ordination of bishops by the Society of St Pius X which led to the excommunication of all those involved in it. The last stage seems harsh and even at odds with the first two, but a careful reading would reveal that all three stages serve one single purpose. In the verses immediately preceding today’s text, our Lord speaks of searching for the one lost sheep. In a sense, brotherly and sisterly correction should follow the same idea. Therefore, correction’s goal is not retaliation but reconciliation, that is to lead back into the sheepfold the one who has gone astray and who has gotten lost along the way. St Thomas Aquinas teaches us, “fraternal correction is a work of mercy” and he cheekily adds, “Therefore even prelates ought to be corrected.” Love isn’t something that makes us feel good. There are times when we are asked to love at a great cost. Pope Benedict XVI had always emphasised the intimate connection between charity and the Truth. Charity is always at service to the Truth, it can never be a cover up for a lie. In one of his homilies, the erudite Pope refers to an important part of the regalia of the bishop, his pastoral staff, and uses this to speak of the Church’s authority to correct – the crosier now seen as a disciplinary rod. “The Church too must use the shepherd’s rod, the rod with which he protects the faith against those who falsify it, against currents which lead the flock astray.” One can imagine the Pope reminding us of that age old adage, “Spare the rod and spoil the child.” When the Church seeks to correct us, it is only because she wishes to inspire us to greater fidelity, not less. And when the Church extends the rod of authority, it is not to beat us into submission, but to gather us into the safety of the sheepfold. If the Church seeks to impose its sanction on us, it is only because she wishes to provide the moral parameters for our actions so that we may be guided back to the path of salvation. And that is why we should always be grateful that the Church continues to speak with the prophetic voice of Christ. For her motivation is never spite or meanness, but Love. Walking the path of love is never easy. The other path which is filled with bickering and jealousy, violence and revenge, hate and fear is often crowded, broad and smoothly paved. Few would always choose to walk the more difficult path of love. Although few may choose to walk this path, let us be assured once again, “for where two or three meet in my name, I shall be there with them.” Yes, we never walk the path of love by ourselves. We are never alone. The One who loves us beyond all telling, the One who ate with sinners, pagans and tax collectors, the One who offers His enemies forgiveness on the cross, walks along with us. And as He walks along with us and ahead of us, He continues to guide and correct us through the voice of the Church, His Body. We should expect no less from Him. 20·Sep 6 Gospel of 6 September 2026 Twenty Third Sunday in Ordinary Time Year A Matthew 18:15-20 If your brother listens to you, you have won back your brother Jesus said to his disciples: ‘If your brother does something wrong, go and have it out with him alone, between your two selves. If he listens to you, you have won back your brother. If he does not listen, take one or two others along with you: the evidence of two or three witnesses is required to sustain any charge. But if he refuses to listen to these, report it to the community; and if he refuses to listen to the community, treat him like a pagan or a tax collector. ‘I tell you solemnly, whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven. ‘I tell you solemnly once again, if two of you on earth agree to ask anything at all, it will be granted to you by my Father in heaven. For where two or three meet in my name, I shall be there with them.’ Reflexion One of the main complaints about the Church community life is that there are so much politics and drama. If only everyone, especially fellow Christians, could just learn to get along rather than get into each other’s hair. I would often remind people that the word “politics” comes from the Greek “polis” which means “people.” The reality is that “where two or three are gathered, there is bound to be politics and where there is politics, there are bound to be fights!” But our Lord also assures us that not everything is dark and glum about community life: “where two or three meet in my name, I shall be there with them.” One may be scandalised to note that conflict takes place within the Church too. Aren’t Christians supposed to be peacemakers? Perhaps, but the truth is that conflict crosses all boundaries of religions, traditions, cultures and time. Even in the early Church, even in her earliest days there was conflict. The New Testament attests to this. The trouble is that most of us have difficulty dealing with conflict. Yes, there are a few among us that like to stir things up and then, either watch from the sidelines as others battle it out or else, jump right into the drama. However, most of us find conflict uncomfortable. I’m one of them. A parishioner once told me that I have a personality of a “pigeon.” I think she meant “dove.” That is why many think they can avoid conflict by choosing not to correct others. Our desire to avoid conflict, our refusal to correct, may have less to do with charity than it has to do with a self-serving motive. In all honesty, it’s always difficult to correct because we don’t want to appear as the bad guy. We don’t want to sour existing bonds or ruin friendships. But silence and inaction are never the solution, and they both definitely do not flow from the well-spring of love. St Paul, in the second reading, writes, “Love is the one thing that cannot hurt your neighbour; that is why it is the answer to every one of the commandments.” Almost everyone would agree that love is the answer but to interpret love as inaction and silence is ludicrous. Love, in fact, places a duty on us to confront the evil. Ultimately, if we truly love them, we must always work for their salvation, which includes correcting them. In today’s first reading, the prophet Ezekiel’s perception of his vocation as a prophet is more aptly described as that of a concerned brother watching out for his brothers and sisters in the faith. A prophet was considered to be the conscience of the nation, and we know from experience that the conscience often pricks and convicts. Ezekiel, therefore, compared his role to that of a sentinel or watchman who searches the moral horizon for impending disaster and then sounds the warning so that others take heed. He did not relish being thought of as a busy body who waits to pounce on every fault of his wayward brethren. His vocation flowed from his love of God and his love for his people. 18·Sep 6

[media post] 37·Sep 5 Because of His sacrifice on the cross, we can now forever cease labouring to attain God’s favour and rest in His mercy and grace. Although we no longer are bound to observe the Sabbath of the old covenant, we now shift our focus to Sunday, the Day of the Lord’s Resurrection, the Day where He feeds us not with wheat or corn or ordinary bread but His own body and blood. On this day, as we commemorate St (Mother) Teresa of Kolkata, let us remember her wise words: “We cannot separate our lives from the Eucharist; the moment we do, something breaks”. Her life was a testimony of this truth as she famously declared that “The Mass is the spiritual food that sustains me—without which I could not get through one single day or hour in my life”. 38·Sep 5 Gospel of 5 September 2026 Saturday of the Twenty-Second Week in Ordinary Time Memorial of St Teresa of Calcutta Luke 6:1-5 The Son of Man is master of the sabbath One sabbath Jesus happened to be taking a walk through the cornfields, and his disciples were picking ears of corn, rubbing them in their hands and eating them. Some of the Pharisees said, ‘Why are you doing something that is forbidden on the sabbath day?’ Jesus answered them, ‘So you have not read what David did when he and his followers were hungry how he went into the house of God, took the loaves of offering and ate them and gave them to his followers, loaves which only the priests are allowed to eat?’ And he said to them, ‘The Son of Man is master of the sabbath.’ Reflexion Today, the Pharisees continue to find fault with the disciples of the Lord but they now lambast Jesus for allowing His followers to violate the Sabbath restrictions and for failing to rebuke them. The Master is to be blamed for the laxity of His disciples. Perhaps, we modern folks would immediately side with the disciples as many would agree that the Pharisees’ petty legalism appear to be over the top in making a mountain out of a molehill. On the other hand, if we were to compare the actions of the disciples with the angry mobs committing arson and looting in many cities in America, one may be less sympathetic. They look like entitled brats. How dare they trespass on private property and steal the corn from the fields without getting permission from the owners? That would be stealing - looting. But our Lord is not trying to dismiss the Law of Moses and all laws by taking an anarchistic position, nor is He trying to excuse the disciples for their entitlement. Instead, He is inviting us to look at Him and the title which He assumes: “Master of the Sabbath.” The Sabbath points to God’s absolute sovereignty and mastery over creation. It is a reminder to the creature that the perfection of creation is attributed to God alone. Now, our Lord declares Himself to be the Master of the Sabbath. Jesus is proclaiming that He is the One who exercises authority even over the rules and regulations that govern the Sabbath day. This is no less than a divine claim. It is practically saying - Jesus, the Son of Man, is also God. That would be stating the obvious. Thus, the correct lenses by which we should view this text is not that of the Pharisees who saw everything in terms of laws and customs, neither should it be through the lenses of the disciples, who at this instance may be exhibiting a human need for sustenance, but also a sense of entitlement. This text points to the identity of our Lord, the Christ, the Master of the Sabbath, the Divine Word Incarnate. To the Pharisees of this world, Jesus is proclaiming to the world, that He is greater than the Law and above the laws of the Mosaic Covenant because, as God in flesh, He is the Author of those laws. Our rules and our laws have no hold over Him. This text, however, should never be interpreted as a licence for us to break the law, even moral and religious law, but an invitation for us to obey the law of Christ, since Christ is the Master of the Sabbath. But to the disciples and to all creatures, our Lord is also proclaiming that He is King and Lord of the Universe, and He alone is worthy and entitled to our obedience. We can make no demands of Him, neither can we get credit for any accomplishment or work or possession that we may have. As Lord of the Sabbath, Jesus has the right, power, and authority to dispense His graces and gifts in any way He pleases. The Lord of the Sabbath had come, and with His death and resurrection, He became the fulfillment of our “Sabbath rest.” The salvation we have in Christ has made the old law of the Sabbath no longer needed or binding. Just as the Sabbath day was originally instituted to give man rest from his labours, so did He come to provide us rest from labouring to achieve our own salvation by our effort. 33·Sep 5

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