Fraternal correction is one of the most misunderstood and consequently misused concepts. Since the admonishment of sinners was included as one of the seven spiritual works of mercy so many people assume that they have to speak up and point the finger at others whenever they see something they consider wrong. Actually, some people love to do that, they see it as a good way to acknowledge Christ before people (Cf. Mt. 10:32) Sadly, most of time that fraternal correction is given it is not done properly. So, before we ever attempt it we should pray for the person in question and for ourselves and we should discern whether we can proceed with it or not. To do that you must be able to answer the following questions:
First question: Why do you notice the sin or error of that person that you think you should admonish? Why? Why do you notice the splinter in your brother’s eye? (Cf. Mt. 7:3) That is a tough question to answer. Aren’t you being judgmental? Why does it bother you?
Second question: Do you have the moral authority to admonish that person? Are you absolutely sure you don’t have any splinter in your own eye?
Third question: Do you have formal authority to give fraternal correction, like parents do with their children, or like when somebody is duly appointed to a position where they have to exercise this type of authority? If that’s the case, remember that without moral authority formal authority doesn’t mean much. Ideally, your moral authority should be enough to admonish someone, you shouldn’t need to remind anybody about your formal authority.
Fourth question: Do you know all the facts and all the circumstances of the individual you think you should admonish?
And last question: are you willing to help carrying their cross for a while? Are you ABLE to do that? Do you love that person you intend to admonish; do you love them enough as to make sacrifices for them or are you just doing like the Pharisees who would tie up heave loads and put them on people’s shoulders, but they themselves wouldn’t be willing to lift a finger to move them. (Cf. Mt. 23:4)
Admonishing someone is extremely delicate. If it isn’t done properly a conflict would be unavoidable and things could easily be blown out of proportion. The popular saying “silence is consent,” is not always true since silence quite often is the outcome of discernment and a prudent and wise decision. Also, as Saint Thomas Aquinas points out: we should always wait for the right time to offer fraternal correction.
Admonishing the sinner is to some extent contradictory and hypocritical since the one who admonishes the sinner is a sinner as well. But wait, fraternal correction is a two-way street; so, if you are ready to give fraternal correction, you should be ready to receive it because the subject of your fraternal correction can in return admonish you; they can return the favor. Admonishing the sinner should always be an act of love and should never ever be seen as a license to judge others (Cf. Lk. 6:37) Now, the mandate that is mentioned in today’s first reading from Ezekiel 33:7-9 is not for everyone. Ezekiel was duly appointed as a prophet and even though we are called to exercise a prophetic role in the world we were not appointed as judges. Even Jesus refused that role, he didn’t want to be the judge when somebody asked him to oversee the distribution of an inheritance. He said to the person who asked him to intervene: "my friend, who appointed me a judge or arbitrator over you?” (Lk. 12:14)
Now, Jesus did denounce the hypocrisy and the corruption of the Jewish leaders. In Mathew chapter 23 he said seven woes to the Scribes and Pharisees. Woe to you Scribes and Pharisees, you hypocrites, you blind guides, you serpents, you brood of vipers. (Cf. Mt. 23:13-35) Jesus did this because of his prophetic mission; our Catechism teaches that Jesus was anointed “priest, prophet, and king” (Cf. #s. 897-913). Our prophetic role does allow us to denounce openly the deceitful tactics, and the lies, and the corruption of public officials. However, fraternal correction should be done in private and we should follow the steps prescribed in today’s gospel. We should avoid going to others first; remember that only if somebody sins against YOU, you can then say something to THAT person who has sinned against YOU. So, if you just don’t like something that somebody does or you think that it is sinful or immoral, you don’t have the right to say anything -unless it is about a public official.- The sin has to be against YOU or against your dependents, otherwise, it is better to keep your mouth shut. May God give us the wisdom to know when to speak and when to be silent. 23rd Sunday in Ordinary Time Admonishing Others
Fraternal correction is one of the most misunderstood and consequently misused concepts. Since the admonishment of sinners was included as one of the seven spiritual works of mercy so many people assume that they have to speak up and point the finger at others whenever they see something they consider wrong. Actually, some people love to do that, they see it as a good way to acknowledge Christ before people (Cf. Mt. 10:32) Sadly, most of time that fraternal correction is given it is not done properly. So, before we ever attempt it we should pray for the person in question and for ourselves and we should discern whether we can proceed with it or not. To do that you must be able to answer the following questions:
First question: Why do you notice the sin or error of that person that you think you should admonish? Why? Why do you notice the splinter in your brother’s eye? (Cf. Mt. 7:3) That is a tough question to answer. Aren’t you being judgmental? Why does it bother you?
Second question: Do you have the moral authority to admonish that person? Are you absolutely sure you don’t have any splinter in your own eye?
Third question: Do you have formal authority to give fraternal correction, like parents do with their children, or like when somebody is duly appointed to a position where they have to exercise this type of authority? If that’s the case, remember that without moral authority formal authority doesn’t mean much. Ideally, your moral authority should be enough to admonish someone, you shouldn’t need to remind anybody about your formal authority.
Fourth question: Do you know all the facts and all the circumstances of the individual you think you should admonish?
And last question: are you willing to help carrying their cross for a while? Are you ABLE to do that? Do you love that person you intend to admonish; do you love them enough as to make sacrifices for them or are you just doing like the Pharisees who would tie up heave loads and put them on people’s shoulders, but they themselves wouldn’t be willing to lift a finger to move them. (Cf. Mt. 23:4)
Admonishing someone is extremely delicate. If it isn’t done properly a conflict would be unavoidable and things could easily be blown out of proportion. The popular saying “silence is consent,” is not always true since silence quite often is the outcome of discernment and a prudent and wise decision. Also, as Saint Thomas Aquinas points out: we should always wait for the right time to offer fraternal correction.
Admonishing the sinner is to some extent contradictory and hypocritical since the one who admonishes the sinner is a sinner as well. But wait, fraternal correction is a two-way street; so, if you are ready to give fraternal correction, you should be ready to receive it because the subject of your fraternal correction can in return admonish you; they can return the favor. Admonishing the sinner should always be an act of love and should never ever be seen as a license to judge others (Cf. Lk. 6:37) Now, the mandate that is mentioned in today’s first reading from Ezekiel 33:7-9 is not for everyone. Ezekiel was duly appointed as a prophet and even though we are called to exercise a prophetic role in the world we were not appointed as judges. Even Jesus refused that role, he didn’t want to be the judge when somebody asked him to oversee the distribution of an inheritance. He said to the person who asked him to intervene: "my friend, who appointed me a judge or arbitrator over you?” (Lk. 12:14)
Now, Jesus did denounce the hypocrisy and the corruption of the Jewish leaders. In Mathew chapter 23 he said seven woes to the Scribes and Pharisees. Woe to you Scribes and Pharisees, you hypocrites, you blind guides, you serpents, you brood of vipers. (Cf. Mt. 23:13-35) Jesus did this because of his prophetic mission; our Catechism teaches that Jesus was anointed “priest, prophet, and king” (Cf. #s. 897-913). Our prophetic role does allow us to denounce openly the deceitful tactics, and the lies, and the corruption of public officials. However, fraternal correction should be done in private and we should follow the steps prescribed in today’s gospel. We should avoid going to others first; remember that only if somebody sins against YOU, you can then say something to THAT person who has sinned against YOU. So, if you just don’t like something that somebody does or you think that it is sinful or immoral, you don’t have the right to say anything -unless it is about a public official.- The sin has to be against YOU or against your dependents, otherwise, it is better to keep your mouth shut. May God give us the wisdom to know when to speak and when to be silent. 23rd Sunday in Ordinary Time Admonishing Others
Fraternal correction is one of the most misunderstood and consequently misused concepts. Since the admonishment of sinners was included as one of the seven spiritual works of mercy so many people assume that they have to speak up and point the finger at others whenever they see something they consider wrong. Actually, some people love to do that, they see it as a good way to acknowledge Christ before people (Cf. Mt. 10:32) Sadly, most of time that fraternal correction is given it is not done properly. So, before we ever attempt it we should pray for the person in question and for ourselves and we should discern whether we can proceed with it or not. To do that you must be able to answer the following questions:
First question: Why do you notice the sin or error of that person that you think you should admonish? Why? Why do you notice the splinter in your brother’s eye? (Cf. Mt. 7:3) That is a tough question to answer. Aren’t you being judgmental? Why does it bother you?
Second question: Do you have the moral authority to admonish that person? Are you absolutely sure you don’t have any splinter in your own eye?
Third question: Do you have formal authority to give fraternal correction, like parents do with their children, or like when somebody is duly appointed to a position where they have to exercise this type of authority? If that’s the case, remember that without moral authority formal authority doesn’t mean much. Ideally, your moral authority should be enough to admonish someone, you shouldn’t need to remind anybody about your formal authority.
Fourth question: Do you know all the facts and all the circumstances of the individual you think you should admonish?
And last question: are you willing to help carrying their cross for a while? Are you ABLE to do that? Do you love that person you intend to admonish; do you love them enough as to make sacrifices for them or are you just doing like the Pharisees who would tie up heave loads and put them on people’s shoulders, but they themselves wouldn’t be willing to lift a finger to move them. (Cf. Mt. 23:4)
Admonishing someone is extremely delicate. If it isn’t done properly a conflict would be unavoidable and things could easily be blown out of proportion. The popular saying “silence is consent,” is not always true since silence quite often is the outcome of discernment and a prudent and wise decision. Also, as Saint Thomas Aquinas points out: we should always wait for the right time to offer fraternal correction.
Admonishing the sinner is to some extent contradictory and hypocritical since the one who admonishes the sinner is a sinner as well. But wait, fraternal correction is a two-way street; so, if you are ready to give fraternal correction, you should be ready to receive it because the subject of your fraternal correction can in return admonish you; they can return the favor. Admonishing the sinner should always be an act of love and should never ever be seen as a license to judge others (Cf. Lk. 6:37) Now, the mandate that is mentioned in today’s first reading from Ezekiel 33:7-9 is not for everyone. Ezekiel was duly appointed as a prophet and even though we are called to exercise a prophetic role in the world we were not appointed as judges. Even Jesus refused that role, he didn’t want to be the judge when somebody asked him to oversee the distribution of an inheritance. He said to the person who asked him to intervene: "my friend, who appointed me a judge or arbitrator over you?” (Lk. 12:14)
Now, Jesus did denounce the hypocrisy and the corruption of the Jewish leaders. In Mathew chapter 23 he said seven woes to the Scribes and Pharisees. Woe to you Scribes and Pharisees, you hypocrites, you blind guides, you serpents, you brood of vipers. (Cf. Mt. 23:13-35) Jesus did this because of his prophetic mission; our Catechism teaches that Jesus was anointed “priest, prophet, and king” (Cf. #s. 897-913). Our prophetic role does allow us to denounce openly the deceitful tactics, and the lies, and the corruption of public officials. However, fraternal correction should be done in private and we should follow the steps prescribed in today’s gospel. We should avoid going to others first; remember that only if somebody sins against YOU, you can then say something to THAT person who has sinned against YOU. So, if you just don’t like something that somebody does or you think that it is sinful or immoral, you don’t have the right to say anything -unless it is about a public official.- The sin has to be against YOU or against your dependents, otherwise, it is better to keep your mouth shut. May God give us the wisdom to know when to speak and when to be silent. 23rd Sunday in Ordinary Time Admonishing Others
Fraternal correction is one of the most misunderstood and consequently misused concepts. Since the admonishment of sinners was included as one of the seven spiritual works of mercy so many people assume that they have to speak up and point the finger at others whenever they see something they consider wrong. Actually, some people love to do that, they see it as a good way to acknowledge Christ before people (Cf. Mt. 10:32) Sadly, most of time that fraternal correction is given it is not done properly. So, before we ever attempt it we should pray for the person in question and for ourselves and we should discern whether we can proceed with it or not. To do that you must be able to answer the following questions:
First question: Why do you notice the sin or error of that person that you think you should admonish? Why? Why do you notice the splinter in your brother’s eye? (Cf. Mt. 7:3) That is a tough question to answer. Aren’t you being judgmental? Why does it bother you?
Second question: Do you have the moral authority to admonish that person? Are you absolutely sure you don’t have any splinter in your own eye?
Third question: Do you have formal authority to give fraternal correction, like parents do with their children, or like when somebody is duly appointed to a position where they have to exercise this type of authority? If that’s the case, remember that without moral authority formal authority doesn’t mean much. Ideally, your moral authority should be enough to admonish someone, you shouldn’t need to remind anybody about your formal authority.
Fourth question: Do you know all the facts and all the circumstances of the individual you think you should admonish?
And last question: are you willing to help carrying their cross for a while? Are you ABLE to do that? Do you love that person you intend to admonish; do you love them enough as to make sacrifices for them or are you just doing like the Pharisees who would tie up heave loads and put them on people’s shoulders, but they themselves wouldn’t be willing to lift a finger to move them. (Cf. Mt. 23:4)
Admonishing someone is extremely delicate. If it isn’t done properly a conflict would be unavoidable and things could easily be blown out of proportion. The popular saying “silence is consent,” is not always true since silence quite often is the outcome of discernment and a prudent and wise decision. Also, as Saint Thomas Aquinas points out: we should always wait for the right time to offer fraternal correction.
Admonishing the sinner is to some extent contradictory and hypocritical since the one who admonishes the sinner is a sinner as well. But wait, fraternal correction is a two-way street; so, if you are ready to give fraternal correction, you should be ready to receive it because the subject of your fraternal correction can in return admonish you; they can return the favor. Admonishing the sinner should always be an act of love and should never ever be seen as a license to judge others (Cf. Lk. 6:37) Now, the mandate that is mentioned in today’s first reading from Ezekiel 33:7-9 is not for everyone. Ezekiel was duly appointed as a prophet and even though we are called to exercise a prophetic role in the world we were not appointed as judges. Even Jesus refused that role, he didn’t want to be the judge when somebody asked him to oversee the distribution of an inheritance. He said to the person who asked him to intervene: "my friend, who appointed me a judge or arbitrator over you?” (Lk. 12:14)
Now, Jesus did denounce the hypocrisy and the corruption of the Jewish leaders. In Mathew chapter 23 he said seven woes to the Scribes and Pharisees. Woe to you Scribes and Pharisees, you hypocrites, you blind guides, you serpents, you brood of vipers. (Cf. Mt. 23:13-35) Jesus did this because of his prophetic mission; our Catechism teaches that Jesus was anointed “priest, prophet, and king” (Cf. #s. 897-913). Our prophetic role does allow us to denounce openly the deceitful tactics, and the lies, and the corruption of public officials. However, fraternal correction should be done in private and we should follow the steps prescribed in today’s gospel. We should avoid going to others first; remember that only if somebody sins against YOU, you can then say something to THAT person who has sinned against YOU. So, if you just don’t like something that somebody does or you think that it is sinful or immoral, you don’t have the right to say anything -unless it is about a public official.- The sin has to be against YOU or against your dependents, otherwise, it is better to keep your mouth shut. May God give us the wisdom to know when to speak and when to be silent. 23rd Sunday in Ordinary Time Admonishing Others
Fraternal correction is one of the most misunderstood and consequently misused concepts. Since the admonishment of sinners was included as one of the seven spiritual works of mercy so many people assume that they have to speak up and point the finger at others whenever they see something they consider wrong. Actually, some people love to do that, they see it as a good way to acknowledge Christ before people (Cf. Mt. 10:32) Sadly, most of time that fraternal correction is given it is not done properly. So, before we ever attempt it we should pray for the person in question and for ourselves and we should discern whether we can proceed with it or not. To do that you must be able to answer the following questions:
First question: Why do you notice the sin or error of that person that you think you should admonish? Why? Why do you notice the splinter in your brother’s eye? (Cf. Mt. 7:3) That is a tough question to answer. Aren’t you being judgmental? Why does it bother you?
Second question: Do you have the moral authority to admonish that person? Are you absolutely sure you don’t have any splinter in your own eye?
Third question: Do you have formal authority to give fraternal correction, like parents do with their children, or like when somebody is duly appointed to a position where they have to exercise this type of authority? If that’s the case, remember that without moral authority formal authority doesn’t mean much. Ideally, your moral authority should be enough to admonish someone, you shouldn’t need to remind anybody about your formal authority.
Fourth question: Do you know all the facts and all the circumstances of the individual you think you should admonish?
And last question: are you willing to help carrying their cross for a while? Are you ABLE to do that? Do you love that person you intend to admonish; do you love them enough as to make sacrifices for them or are you just doing like the Pharisees who would tie up heave loads and put them on people’s shoulders, but they themselves wouldn’t be willing to lift a finger to move them. (Cf. Mt. 23:4)
Admonishing someone is extremely delicate. If it isn’t done properly a conflict would be unavoidable and things could easily be blown out of proportion. The popular saying “silence is consent,” is not always true since silence quite often is the outcome of discernment and a prudent and wise decision. Also, as Saint Thomas Aquinas points out: we should always wait for the right time to offer fraternal correction.
Admonishing the sinner is to some extent contradictory and hypocritical since the one who admonishes the sinner is a sinner as well. But wait, fraternal correction is a two-way street; so, if you are ready to give fraternal correction, you should be ready to receive it because the subject of your fraternal correction can in return admonish you; they can return the favor. Admonishing the sinner should always be an act of love and should never ever be seen as a license to judge others (Cf. Lk. 6:37) Now, the mandate that is mentioned in today’s first reading from Ezekiel 33:7-9 is not for everyone. Ezekiel was duly appointed as a prophet and even though we are called to exercise a prophetic role in the world we were not appointed as judges. Even Jesus refused that role, he didn’t want to be the judge when somebody asked him to oversee the distribution of an inheritance. He said to the person who asked him to intervene: "my friend, who appointed me a judge or arbitrator over you?” (Lk. 12:14)
Now, Jesus did denounce the hypocrisy and the corruption of the Jewish leaders. In Mathew chapter 23 he said seven woes to the Scribes and Pharisees. Woe to you Scribes and Pharisees, you hypocrites, you blind guides, you serpents, you brood of vipers. (Cf. Mt. 23:13-35) Jesus did this because of his prophetic mission; our Catechism teaches that Jesus was anointed “priest, prophet, and king” (Cf. #s. 897-913). Our prophetic role does allow us to denounce openly the deceitful tactics, and the lies, and the corruption of public officials. However, fraternal correction should be done in private and we should follow the steps prescribed in today’s gospel. We should avoid going to others first; remember that only if somebody sins against YOU, you can then say something to THAT person who has sinned against YOU. So, if you just don’t like something that somebody does or you think that it is sinful or immoral, you don’t have the right to say anything -unless it is about a public official.- The sin has to be against YOU or against your dependents, otherwise, it is better to keep your mouth shut. May God give us the wisdom to know when to speak and when to be silent.