Treat Them Like Gentiles and Tax Collectors (Reprised)

In today's Gospel pericope we hear Jesus telling folks to speak to those who have offended against God one on one and then, if that is ineffective, bring in two more brothers or sisters to talk with the person, and then, if that too is ineffective, to bring matters to the whole community --- again so the offended can be brought back into what we might call "full communion". If even that is ineffective then we are told to treat the person(s) as we treat Gentiles and tax collectors. In every homily I have ever heard about this passage this final dramatic command has been treated as justification for excommunication. Even today our homilist referred to excommunication --- though, significantly, he stressed the medicinal and loving motive for such a dire step. The entire passage is read as a logical, common-sense escalation and intervention: start one on one, try all you can, bring others in as needed, and if that doesn't work (that is, if the person remains recalcitrant) then wash your hands of him or, if stressing the medicinal nature of the act, separate yourselves from him until he comes to his senses and repents! In this reading of the text Matthew is giving us the Scriptural warrant for "tough love."

But I was struck by a very different reading during my hearing of the Gospel this morning. We think of Jesus turning things on their heads so very often in what he says; more we think about how often he turns things on their head by what he does. With this in mind the question which first occurred to me was, "But what would this have meant in Jesus' day for disciples of this man from Nazareth, not what would it have meant for hundreds of years of Catholic Christianity!? Is the logic of this reading different, even antithetical to the logical, commonsense escalation outlined above?" And the answer I "heard" was, "Of course it is different! I am asking you to escalate your attempts to bring this person home, not to wash your hands of her. To do that I am suggesting you treat her as you might someone for whom the Gospel is a foreign word now -- someone who needs to hear it as much or more than you ever did yourself." Later I thought in a kind of jumble, "That means to treat her with even greater gentleness and care, even greater love and a different kind of intimacy. Her offense has effectively put her outside the faith community. Jesus is asking that we let ourselves be the "outsider" who stands with her where she is. He is saying we must try to speak in a language she will truly hear. Make of her a neighbor again; meet her in the far place, learn her truth before we try to teach her "ours". After all, what I and others have said thus far has either not been understood or it was not compelling for her."

While I should not have been surprised, I admit I was startled by my initial thoughts! Of course I knew that Jesus associated with tax collectors and with Gentiles. The reading with the Canaanite women last week or the week before makes it clear that Jesus even changed his mind about his own mission in light of the faith he found among Gentiles. Meanwhile, today's reading is taken from a Gospel attributed to Matthew, an Apostle who is identified as a tax collector! Shouldn't we be holding onto our seats in some anticipation while listening for Jesus – as he always does -- to say something that turns conventional wisdom and our entire ecclesiastical and spiritual world on its head?  Maybe my thoughts were not really so crazy after all and maybe those homilies I have heard for years have NOT had it right! So I looked again at the Gospel lection from today in its Matthean context. It is sandwiched between passages about humbling ourselves as children (those with no status), not being a source of stumbling and estrangement to others, searching for the one sheep that has gone astray even if it means leaving behind the 99 who have not strayed, and Peter asking how often he should forgive his brother to which Jesus says seven times seventy!

I think Jesus is reminding us of the difference between a community which is united in and motivated by Christ's own love (a very messy business sometimes) and one which is united in and mainly concerned with discipline (not so messy, but not so fruitful or inspired either). I think too he is reminding us of a Church which is always a missionary Church, always going out to others, always seeking to reconcile the entire world in the power of the Gospel. It is not a fortress which protects its precious patrimony by shutting itself off from those who do not believe, letting them fend for themselves or simply find their own ways to the baptistry or confessional doors; instead it achieves its mission by extending its love, its Word, and even its Sacraments to those who most need them --- the alien and alienated. It is a Church that really believes we hold things as sacred best when we give them away (which is NOT the same thing as giving them up!). Meanwhile Jesus may also be saying, "If your brother or sister has not and will not hear you, perhaps you have not loved them well or effectively enough; find a new way, even a more costly way. After all, my way (the Way I am!) is not the way of conventional wisdom, it is the scandalous, foolish, and sacrificial way of the Kingdom of God!


I had always thought today's reading a "hard one" because it seemed to sanction the excommunication of brothers and sisters in Christ. But now I think it is a hard one for an entirely different reason. It gives us a Church where no one can truly be at home so long as we are not reaching out to those who have not heard the Gospel we have been entrusted with proclaiming. It is a Church of open doors and open table fellowship (open commensality) because it is a church of open and missionary hearts -- just as God's own heart, God's own essential nature, is missionary. Above all it is a church where those who truly belong are the ones who really do not belong anywhere else! We proclaim a Gospel in which we who belong to Christ through baptism are the last and those outside our communion are first and, at least potentially, the Apostles on which the Church is built.

When we treat people like Gentiles and tax collectors we treat them in exactly this way, namely, as those whose truest home is around the table with us, listening to and celebrating the Word with us, ministering to and with us as at least potential brothers and sisters in Christ! We treat them as Gentiles and tax collectors when we take the time to enter their world so that we can speak to them in a way they can truly hear, when we love them (are brothers and sisters to them) as they truly need, not only as we are comfortable doing in our own cultures and families. Paul, after all, spoke of becoming and being all things to all persons --- just as God became man for us. He was not speaking of indifferentism or saying with our lives that Christ doesn't really matter;  just the opposite in fact. He was telling us we must be Christians in this truly startling way --- persons who can and do proclaim the Gospel of a crucified and risen Christ wherever we go because we let ourselves be at home and among (potential) brothers and sisters wherever we go. We do as God did for us in Christ; we let go of the prerogatives which are ours and travel to the far place in any and all the ways we need to in order to fulfill the mission of our God to truly be all in all.

When the logic, drama, and tension of today's Gospel lection escalate it is to this conclusion, I think, not to a facile justification of excommunication. In this pericope Jesus does not ask us to progressively enlist more people to increase the force with which we strong arm those who have become alienated, much less to support us as we cut them loose if they are unconvinced and unconverted, but to offer them richer, more diverse and extensive chances to be heard and to hear --- increasing opportunities, that is, to be empowered to change their minds and hearts when we, acting alone, have failed them in this way. This is what it means to forgive; it is what it means to be commissioned as an Apostle of Christ. And if that sounds naïve, imprudent, impractical, and even impossible, I suspect Jesus' original hearers felt the same about the pericopes which form this lection's immediate context: becoming as children with no status except that given them by God, leaving the 99 to seek the single lost sheep or forgiving what is effectively a countless number of times. Certainly that's how someone writing under the name of a tax collector-turned-Apostle presents the matter.