FRATERNAL
CORRECTION
Fraternal correction is a higher form
of good works; it is superior to feeding the hungry and sheltering
the homeless. Because it is superior, it demands greater maturity
from the Christian soul. Not everyone can correct the
brethren.
For someone to qualify to correct
others, he must first be a good corrector of self, i.e. he must be
one who can discover his own disobedience to the commands of Christ.
This presumes he knows all the commands of Christ. For how can he
know the faults of others if he cannot find out his own
faults.
In the Gospel, Christ gives a command
to both offender and offended; but the Gospel text is directed more
to the offended. The offender is advised to repent; while the
offended is advised to forgive, to love, to correct and to pray for
the offender.
If someone offends you, Christ gives a
procedure to save both the offended and the offender because both
have become losers. The offended soul has lost a brother and the
offender has lost his chances of salvation. Christ’s command is
meant for the offended to win a brother and for the offender to save
his soul.
Christ, in encouraging the offended
soul to greater heights of charity, commands that he show the
offender the evils of his fault and how this fault is a disobedience
to the commands of Christ. The offended does not show the manner he
was offended. The correction, done in private, must show the
offender that the harm done is to himself. For an offended to show
this to the offender can win the latter.
If the private correction does not
work, it means there is a greater obstacle to overcome in the soul
of the offended. Another witness is needed. The complementary
knowledge and charity of two concerned brethren should move the
offender’s heart. If this does not work yet, then Christ wants us to
call on the community. The public humiliation is the last instrument
in an attempt at fraternal correction. If this does not work still,
then, there is nothing else that can be done for the offending
brethren.
This manner of correction is to be done
only for offending brethren, i.e., to persons who are truly seeking
God. Chrysostom specifies that this is only for monks. This is not
done to worldly Christians who are not serious in seeking God. To do
this to anybody would be inviting trouble. This manner of
correction, in modern language, is done only to members of religious
communities. Even in this case, it rarely works. How much more if
applied to Christians in the world.
The first private correction, however,
must be applied to everybody. The three corrections should be done
within the family, which is the model of the monastery or religious
community as the house in Nazareth was.
It is nearly impossible to correct
people in the world not related to us. The Evangelical admonition
mentioned above does not apply to them. But because we are obliged
to give at least the first correction, we are, in effect, inviting
their ire. But then, through charity, we are still obliged to do
so.
BLESSED THEOPHYLACT ON THE GOSPEL OF
MATTHEW
(01-05-02)
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