6 September 2020
Ez 33:7-9
Ps 95
Rom 13:8-10
Mt 16:15-20
I grew up, lived, and worked in Eastern and Central Pennsylvania until I was in my mid-forties. Much of that time was spent on the edge of Amish enclaves located along Rt. 45 between Lewisburg and State College. Regular travelers on 45 learn to be alert for the black buggies traveling on the shoulder. An outsider does not enter into or become close to an Amish community. Their communities are closed to those whom they call 'The English.' Their lifestyle is simple, non-technology dependent, and led according to church teaching.
One of the misunderstood features of Amish life is the practice of 'shunning' a church member who repeatedly sins by violating church ordinances. This particular part of Matthew's gospel is used as justification for shunning, a practice that is meant to maintain the good of the community.
The errant individual will be confronted in the step-by-step manner outlined in the gospel. Only after repeated attempts at correction at higher levels will the individual be shunned, cut off from social interaction with the community, from worship with the community, or even being able to do business within the community. However, the individual is not completely abandoned. Even when shunned the community will help if needed. If the individual confesses and repents he or she or she will be welcomed back. Only the completely unrepentant who refuse to confess will be excommunicated.
While many feel shunning to be harsh and inhumane, sometimes the only way to prevent the sinner from worse is through the remedy suggested in Matthew. A corollary is the first reading from Ezekiel in which the prophet is warned that he will be held equally guilty if he does not correct the sinner, whereas if he offers correction but the sinner persists, the sinner will be lost but the prophet will be blameless.
Were the topic of shunning to be introduced into cocktail party conversation many would roll their eyes and allude to cruelty, perhaps with an "oh myyy gawwwwwd.' Oftentimes they would add, "I never judge others," a sanctimonious lie that is among the biggest virtue signaling lies ever told by anyone . . . but that is another homily.
We have the same responsibilities to confront sinners as Matthew and Ezekiel outlined. Are we culpable--legally and/or morally--for another's sin? Most of the time we are not, but there are times when action on our part could have made a difference, saved a marriage, or saved a life. Consider drunk driving.
Driving under the influence of alcohol, marijuana, or prescription drugs is a serious and lethal problem in the United States. Texting while driving is not much better. Bars, bartenders, friends who over-serve, and that special class of idiot parents who purchase alcohol for their teenagers' parties, are being included in the legal blame and prosecuted for deaths and injuries stemming from their action or inaction. Confronting a drunk driver is critical. Refusing to allow the individual to drive involves an act of judgment of the other's behavior. The penalty may involve confiscating the car keys, offering a place to stay over night, or calling Uber and even footing the bill. Too frequently this kind of action doesn't go well. Sometimes it goes very very badly. Friendships have been ruptured and family bonds strained. But action is necessary to prevent death or injury to the driver or others.
Paul elaborated four of the ten commandments: adultery, killing, stealing, and coveting in his letter. Among the four, all of which are the antithesis of loving, adultery is the most fascinating. Adultery is the family gift that keeps on giving, though what it frequently gives is nothing anyone wants: pain, separation, divorce, mistrust, loneliness, and for any involved children, a lot more difficulty than society is willing to admit.
About thirty-five years ago I was attending a medical meeting a few hundred miles from home. I was not prepared to run into a casual friend walking down the street hand-in-hand with a woman not his wife. There was a fascinating moment of guilty discomfort on his part--she had no idea who I was or why he suddenly let go of her hand--or why he became obviously anxious. His marriage ended not long after our accidental encounter. The kids became alienated from their father, and the financial costs were huge. It also ended any further socialization between us except for a nod when passing in the hallways.
It is never easy or pleasant to correct another who is publicly sinning be it drunk driving or adultery. be it the formalized shunning practiced by the Amish or saying, "Give me your keys, you are in no condition to drive." The confrontation frequently involves pain. It may result in screaming accusations along the lines of: "Who are you to judge me?"
Sometimes that confrontation and punishment is necessary so as to prevent greater pain, greater sin, and greater hurt.
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Terrific weather in store for the weekend. Am wondering how busy the Cape beaches will be despite the covid warnings. BC tested 12,000 people (I was one). I last heard that ten covid positives were picked up, seven in students and three in staff.
The photos below are all from a monastery of nuns that I've been unable to visit since all the covid stuff began. Hoping to be able to get back one day soon.
I took photos of this accidental arrangement for two years until the day I walked up and the logs, glass, and everything else had been removed. We are getting the first nips of autumn up here. Am ready for more than simply a taste. Without the prospect of Penn State football on the tube in Saturday afternoon things are looking grim.
The purple and green go together nicely.
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