Challenged-Corrected-Cleansed

If we think of our childhood prohibitions that we deliberately violated we will find, “Don’t tell me what to do!”
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​I remember one incident when I was six-years-old when my father was at work. My mother had an appointment in the afternoon, and she specifically told me to stay home. As soon as she left, I went to see a friend of mine so we could go fishing; neither my mother nor my father would know. Well, as I watched him cast his net into the water, I made the mistake of standing a few meters behind him: the fishing hook landed in my arm where it got stuck. I was brought to emergency to remove the hook; what was supposed to be an “unknown” fishing trip my parents found out about. I still remember the event as a punishment from God for disobedience. It was so very clear. Disobey, and you will be punished.

I mention childhood disobedience because deviant behaviour is not only learned. It’s already a capacity within us. We are morally formed by six-years old, to say, “Yes, I will.” Or, “No, I no I won’t.” This is why a child at six-years-old is prepared for the Sacrament of Confession. So, why does a child or adult disobey? From childhood we make choices based on what we think is best. Underlying, of course, “You don’t need to tell me,” and “I know what is best,” there is pride. We can see this pride already present in the child whose first word of negation “No!” -- to refuse to listen. The first man and woman refused to listen to God, their loving Creator (Genesis 3:1-6). We are born with original sin, cleansed of original sin at baptism, but the affects of original sin remain throughout our life.

Ezekiel 33 teaches about the responsibility of “correction.” Something we find difficult today knowing the reaction we can expect: “Don’t tell me what to do…” We find two common social reasons for not correcting others: 1. Who am I to tell someone else what is right and wrong (implying what to do)? 2. It’s really none of my business (meaning I shouldn’t get involved); and two psychological reasons: 1. we want to be affirming and supportive; 2. we want to create positive thinking. The psychological motives stem from the “I’m OK, you’re OK” psychology of the 1970s that has been a moral disaster: everything is OK. We are reaping the errors today of this moral relativism. But Ezekiel makes it clear: we have a responsibility to correct others, “…if you warn the wicked person to turn from their ways.” Yes, Ezekiel is a prophet and at baptism we are also baptised into the prophetic ministry of Christ. Correct actions presuppose someone teaches what is right and wrong which is the role of parents, and the Church community. Teaching/instilling values has also been traditionally the role of Catholic schools and educators. But today with social pressure and government ideologies Catholic valuesare being increasingly challenged.

In St. Matthew 18, Jesus teaches us how to respond to someone someone who sins against us. Jesus does not say that we should immediately make known someone who has sinned against us. This happens when people gossip about someone’s wrongdoings, misbehaviour, and wicked acts; people derive morose gratification hearing and talking about the sins of others, and even like to know misdeeds in detail -- what has now become social “shaming” or political smear campaigns. Jesus wants us to go to the person so we can help the person by addressing their faults, or be prepared to listen when someone wants to address our faults.

​When people are hurt because of someone having sinned against them, often the inclination is to talk about it to a third party: issues concerning spouses, children, parents, friends. But feeling hurt and needing to talk to a third party -- unless there is the objective of seeking advice/council -- how does the this help to resolve the issue at hand -- the fault that has been caused and needs to be addressed? Jesus does allow for this “third party” discussion, but the person who is at fault also needs to be present. Jesus wants us to understand that a person who refuses to acknowledge that they have erred needs to be corrected. Addressing faults is another way of teaching a person truth, so as not to repeat the same errors. This is fundamental to our salvation: we cannot remain in our sins; we cannot walk in darkness.
 
Jesus’ words, “You have regained your brother or sister” does not simply mean your relationship is restored; but, the person is “regained” as a fellow Christian. This is why correcting others is part of their salvation, and our salvation when we are corrected, “and if that person refuses to listen even to the Church, let such a one be to you as a Gentile...” These powerful words of Jesus regard the person not in full membership with the community when their sin is not corrected. In Catholicism this is the reason why not everyone can receive Holy Communion -- or should not be receiving Holy Communion: they have separated themselves from the community due to their sins which need to be acknowledged through Confession. A person who is corrected will strive to make concrete changes in their life in conformity to the teachings of Jesus. Their fault is admitted through the Sacrament of Confession, then, the person may receive Communion: “You have regained your brother or your sister.”
 
Correction is part of the Christian journey; this is how we grow. We may not like it, but that is the pride we need to be purified of. By owning up to our sins we confess them. Correction is medicinal; it helps strengthen us spiritually. The Church gives us extraordinary models we find in the lives of the Saints, of Our Blessed Mother, and the saving power of Jesus, Himself, that He offers us on the Cross, at Confession and in the Holy Eucharist.
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