THROUGH UNTRUE
In today's society, which places a strong emphasis on individual autonomy, freedom, and diversity, fraternal correction can often be perceived as intrusive or unwelcome. Negative feedback regarding a person’s behavior is frequently seen as manipulative, an overstep of boundaries, or an attempt to advance the critic's agenda. As a result, the person may defensively deflect attention toward the critic's authority and legitimacy by asking, “Who do you think you are?”
Social media and digital communication have aggravated this discomfort with corrections, even when offered constructively. The way these are formulated is often brutal and impersonal, almost similar to public shaming.
Consequently, even those in positions of authority hesitate to offer correction, fearing they will be seen as intolerant, judgmental, or, worse, self-righteous. Pope Francis’s famous words, “Who am I to judge?” are frequently used as an excuse to remain silent, even when gross behavior is displayed in one’s presence.
At first glance, today’s Gospel reading seems to discourage fraternal correction. Jesus says to His disciples: “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own? How can you say to your brother, 'Brother, let me take the speck out of your eye,’ when you fail to see the plank in your eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother’s eye” (Luke 6:39-45).
However, a closer examination reveals that Jesus is, in fact, offering fraternal correction to the Pharisees, who, due to their pride and inflated sense of moral superiority, refuse to acknowledge their flaws and sins while harshly criticizing others based on self-defined standards of righteousness. Jesus encourages fraternal correction, but he wants us to do it with sincerity, good will, and humility.
Now more than ever, fraternal correction is crucial — not only for improving our relationships but also for addressing the many socio-economic challenges we face. For example, our democratic institutions, which are vital to society, can only effectively function when we provide constructive feedback to our leaders, hold them accountable, and ensure their actions align with the nation's best interests.
History has shown that many leaders falter because those closest to them hesitate to speak out, fearing the loss of privileges or benefits. These individuals remain silent to maintain peace. But is this genuine peace?
St. Thomas Aquinas writes that true peace can only thrive in a community where members are not afraid to speak the truth. Unprincipled compromises that hide the truth do not lead to true peace. Instead, they foster shallow alliances — similar to those among criminals who remain silent, deaf, and blind to the wrongdoings of their peers in order to protect their mutual interests.
For those who have close relationships with our leaders but refuse to offer correction, even in the face of blatant wrongdoing, God says: “When I say to a wicked person, ‘You will surely die,” and you do not warn or correct him to save his life, that wicked person will die for his sin, but I will hold you accountable for his blood. But if, in spite of your warning and correction, the wicked person does not turn from his evil ways, he will die for his sin; but you will save yourself” (Ezekiel 3:18-20).
The power of correction lies not in condemnation, but in offering a chance for redemption. A wayward leader, faced with a corrective intervention, may reconsider his choices and recognize the potential for positive change. This is especially true when the correction is framed constructively, focusing on the importance of ethical behavior for the betterment of society rather than punishing past wrongs.
