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Conclusion
The second quality to be found in Francis application of Pauline teaching on admonitions is what we call the reparative admonition. This is the admonition that is given to the person who is already in the sin, which is different from the one who is headed for sin. To see how Paul means to be understood, it is good to go and read in the Rule of St. Francis the chapter on correction of the brothers. Francis points out several things.
The person who does the correcting must have the authority to correct. Francis understands that Paul does not declare a free for all on corrections. In another portion of his writings Paul reminds us that we are not judges and that he who judges, judges the law itself. He constantly reminds his audience that they are not Apostles. In other words, he reminds them to keep their place on the chain of command. Francis pulls all of this together and tells the brothers that the superior is the one who corrects. He never allowed any of the brothers to correct another brother. In fact, to this day, in the Franciscan family, this is a grave sin, even if the other brother is wrong. It is a grave sin of disobedience to the authority of the Holy Father (St. Francis, not the pope).
The reason why he established a hierarchy of correction was to avoid injustice, lack of charity, chaos, and abuse of others. It is very tempting to cross the line from correction to oppression. Francis understand that Paul does not mean for everyone to go around correcting. But everyone has a moral duty to make sure that a wrong is righted. Therefore, he tells his brothers that if they see a brother in need of correction they are to approach him in the most fraternal way. No one is to ever correct alone. You must always go with another brother. This makes sense. Its purpose to ensure that there is balance. If someone is too zealous, the other person can temper him or should. In addition, the person being corrected cannot accuse you of abuse, if there is a witness. The correction must always be done in private and with great charity.
Francis also tells us that a person who is in need of a severe correction must be taken to the proper authorities. Here is where things get interesting. Francis does not allow his brothers to correct serious violations. They are to take the concern to the superior and only the superior can correct those. Francis and Bernard of Clairveaux were so convinced of the importance of this hierarchy of authority that they approached the pope, independently, and asked that the Church adopt a rule that prohibits the correction of religious by anyone except their superior and the pope, not even a bishop can correct a religious. The pope saw the wisdom of this and it became an established policy in the Church to this day. The goal of the policy is not to avoid correcting or protect someone from correction. The goal is to protect the rights of the person. Some of us are very heavy handed in our corrections.
We see Francis apply Paul’s message with great prudence and wisdom. Correct with charity and always have someone present to help you do this with balance and great love. Secondly, always pray that God will allow you to feel love for the person whom you correct, so that anger and resentment do not cloud the picture. Third, in grave matters, do not take the law into your hands. Hand it over to the proper authorities. It is important to observe a chain of command in the family, the Church and the world. If we do not observe a chain of command we may create an environment where people are paranoid of each other for fear of being corrected all the time by everyone. Life in the Church should never be one where one is paranoid of hyper vigilant to avoid getting into trouble. Imagine living in a marriage where you have to be hyper vigilant. For this reason there are degrees of faults and degrees of correction. There are also proper authorities for certain faults.
Fraternal correction is a beautiful act of charity, when it is done correctly. Paul does not go into great detail. But we have had great saints who have explained Paul to us in great detail by their own example. My guess has always been that the people to whom Paul made this statement about correction knew his criteria. There was no need to restate it in his letters. Francis of Assisi certainly seemed to understand Pual’s criteria for correction. Mother Teresa of Calcutta also had a very profound understanding of Paul’s writings on this subject. We saw her constantly admonishing the world about many things: the needs of the poor, abortion, the lack of peace, the absence of virtue and more. But in her actions and in her writings she was always the gentlest person when correcting and also the most humble person. If there was a proper chain of command, she used it.
I always think about families. What would it be like if we let our children have free license to correct each other? There would probably be more fights than virtue. For that reason we often tell our children to back off and let the parents handle it. Francis and Mother understood Paul to encourage correction without abusing one’s authority and without overstepping the bound in the chain of command.
When we correct, while keeping all the above in mind, we do great charity for God and neighbor. Those who are not ready should not take it upon themselves to correct. Pass the problem on to someone who knows how to do it and has the authority to do so.
Fraternally,
Br. JR, OSF
The second quality to be found in Francis application of Pauline teaching on admonitions is what we call the reparative admonition. This is the admonition that is given to the person who is already in the sin, which is different from the one who is headed for sin. To see how Paul means to be understood, it is good to go and read in the Rule of St. Francis the chapter on correction of the brothers. Francis points out several things.
The person who does the correcting must have the authority to correct. Francis understands that Paul does not declare a free for all on corrections. In another portion of his writings Paul reminds us that we are not judges and that he who judges, judges the law itself. He constantly reminds his audience that they are not Apostles. In other words, he reminds them to keep their place on the chain of command. Francis pulls all of this together and tells the brothers that the superior is the one who corrects. He never allowed any of the brothers to correct another brother. In fact, to this day, in the Franciscan family, this is a grave sin, even if the other brother is wrong. It is a grave sin of disobedience to the authority of the Holy Father (St. Francis, not the pope).
The reason why he established a hierarchy of correction was to avoid injustice, lack of charity, chaos, and abuse of others. It is very tempting to cross the line from correction to oppression. Francis understand that Paul does not mean for everyone to go around correcting. But everyone has a moral duty to make sure that a wrong is righted. Therefore, he tells his brothers that if they see a brother in need of correction they are to approach him in the most fraternal way. No one is to ever correct alone. You must always go with another brother. This makes sense. Its purpose to ensure that there is balance. If someone is too zealous, the other person can temper him or should. In addition, the person being corrected cannot accuse you of abuse, if there is a witness. The correction must always be done in private and with great charity.
Francis also tells us that a person who is in need of a severe correction must be taken to the proper authorities. Here is where things get interesting. Francis does not allow his brothers to correct serious violations. They are to take the concern to the superior and only the superior can correct those. Francis and Bernard of Clairveaux were so convinced of the importance of this hierarchy of authority that they approached the pope, independently, and asked that the Church adopt a rule that prohibits the correction of religious by anyone except their superior and the pope, not even a bishop can correct a religious. The pope saw the wisdom of this and it became an established policy in the Church to this day. The goal of the policy is not to avoid correcting or protect someone from correction. The goal is to protect the rights of the person. Some of us are very heavy handed in our corrections.
We see Francis apply Paul’s message with great prudence and wisdom. Correct with charity and always have someone present to help you do this with balance and great love. Secondly, always pray that God will allow you to feel love for the person whom you correct, so that anger and resentment do not cloud the picture. Third, in grave matters, do not take the law into your hands. Hand it over to the proper authorities. It is important to observe a chain of command in the family, the Church and the world. If we do not observe a chain of command we may create an environment where people are paranoid of each other for fear of being corrected all the time by everyone. Life in the Church should never be one where one is paranoid of hyper vigilant to avoid getting into trouble. Imagine living in a marriage where you have to be hyper vigilant. For this reason there are degrees of faults and degrees of correction. There are also proper authorities for certain faults.
Fraternal correction is a beautiful act of charity, when it is done correctly. Paul does not go into great detail. But we have had great saints who have explained Paul to us in great detail by their own example. My guess has always been that the people to whom Paul made this statement about correction knew his criteria. There was no need to restate it in his letters. Francis of Assisi certainly seemed to understand Pual’s criteria for correction. Mother Teresa of Calcutta also had a very profound understanding of Paul’s writings on this subject. We saw her constantly admonishing the world about many things: the needs of the poor, abortion, the lack of peace, the absence of virtue and more. But in her actions and in her writings she was always the gentlest person when correcting and also the most humble person. If there was a proper chain of command, she used it.
I always think about families. What would it be like if we let our children have free license to correct each other? There would probably be more fights than virtue. For that reason we often tell our children to back off and let the parents handle it. Francis and Mother understood Paul to encourage correction without abusing one’s authority and without overstepping the bound in the chain of command.
When we correct, while keeping all the above in mind, we do great charity for God and neighbor. Those who are not ready should not take it upon themselves to correct. Pass the problem on to someone who knows how to do it and has the authority to do so.
Fraternally,
Br. JR, OSF
