The authority of the Church to disciplinant

Matthew 18:19–20

. 15 “If your brother sins [against you], go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. 16 i If he does not listen, take one or two others along with you, so that ‘every fact may be established on the testimony of two or three witnesses.’ 17 If he refuses to listen to them, tell the church. If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector. 18 k Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. 19 l Again, [amen,] I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father. 20 mFor where two or three are gathered together in my name, there am I in the midst of them.”

The church has this authority from Christ.

Church discipline is a serious matter for her leaders. Jesus outlines a three-step procedure for (1) privately confronting the sinner,

(2) addressing the sin before a circle of witnesses, and

(3) bringing the matter before the Church. Emphasis is placed on reconciliation. If the member resists correction, the Church’s leaders (apostles and successors) may exercise Christ’s authority by disciplining the impenitent. This final decision is backed even by the Father (18:19) (CCC 1463).

whatever you bind … loose: In 16:19, Peter was invested with Christ’s authority as the visible head of the Church. A derivative—but subordinate—authority is given also to the apostles as royal ministers in the kingdom. Jesus’ authority in this context is related to Church discipline; by extension, it is also a sacramental authority to forgive sins

The final decision is the excommunications,

Excommunication is the ultimate ecclesiastical penalty, in which the offender is expelled from the Church. (The term itself signifies that the individual thus punished is no longer "in communion" with the Catholic Church.) Someone who has been excommunicated no longer has the right to the sacraments of the Church, and is not considered a Catholic unless or until the excommunication is lifted.

Excommunication is a medicinal penalty of the Church. Its purpose is not necessarily to obtain justice or satisfaction but is meant to awaken an individual’s conscience to repentance (canon 1312 & 1331).

Excommunication can take two different forms. A ferendae sententiae excommunication comes after a formal canonical trial, and is often a matter of public record. A latae sententiae excommunication is incurred automatically, under the terms of the Code of Canon Law, as the punishment for certain offenses. In the case of a latae sententiae excommunication, there is no requirement for formal trial or announcement; in fact, the individual brings the punishment upon himself.

Ferendae Sententiae

Late sententiae

· An apostate from the faith, a heretic or a schismatic

· A person who uses physical force against the Roman Pontiffe.

· being an ordained priest, attempts the liturgical celebration of the Eucharistic Sacrifice

· One who throws away the consecrated species or, for a sacrilegious purpose, takes them away or keeps them,

· A priest who imparted the absolution to the person who committed sin against the 6 commandments.

· A confessor who directly violates the sacramental seal.

· A person who actually procures an abortion incurs a latae sententiae excommunication.

Whatever you bund in earth should be bound in haven, a bishop and a council, authority derivates from petter.

Origen says that he says here, in heaven, while when he spoke to Peter he said, in the heavens (Matt 16:18), to indicate that Peter has a universal power. But here he says, in heaven, because universal power is not given to them, but rather power in some place, for he gave universal power to Peter.

In Secret

And this is true if the wrong is committed publicly. For there is someone who sins publicly, and then he should be publicly rebuked; and there is someone who sins in secret, and then he should be rebuked in secret. And this is clear, for Augustine says that if you alone know that he has sinned, rebuke him between you and him alone

The prayer.

‌But you can object that we ask for many things which we do not get. This happens first because of the unworthiness of those asking; hence he says, two of you, namely, of you who live according to the Gospel. You ask, and receive not; because you ask amiss (Jas 4:3). Also, because they do not agree, since they do not have the bond of peace: for it is impossible that the prayers of many not be heard if there comes out of many prayers as it were one prayer; you helping withal in prayer for us: that for this gift obtained for us, by the means of many persons, thanks may be given by many in our behalf (2 Cor 1:11). Likewise, because some pray for things which are not expedient for salvation: for a prayer should be for useful things; below, you do not know what you ask (Matt 20:22).

Private Prayer and Public Prayer.

That if two of you. From these words, we learn how superior is public to private prayer. The efficacy of the former is attributed to the presence of Christ in those assemblies. The Father, for his Son’s sake, will grant petitions thus offered. Jans.—The fervour of one will supply for the weakness and distractions of the other.

Gather in my name, no only calling my name, but doing what Jesus command, them gather with the authority of Christ and unity with the Church.

Ver. 20. There am I in the midst of them.This is understood of such assemblies only, as are gathered in the name and authority of Christ; and in unity of the Church of Christ.—S. Cyprian, de Unitate Ecclesiæ. Ch.—S. Chrysostom, Theophylactus, and Euthymius explain the words in his name, thus, assembled by authority received from Christ, in the manner appointed by him, or for his sake, and seeking nothing by his glory. Hence we may see what confidence we may place in an œcumenical council lawfully assembled. T.—S. Greg. lib. vii. Regist. Epist. cxii[1]

Four our Daly life

Humble we have to accept the correction of the Church.

We have to accept the correction of our brothers.

The correction of the brothers.

Sometimes the Lord permits the good to be punished with the bad. Why? Because they did not rebuke the bad. Yet Augustine says that sometimes we should leave off, if you fear that they are not improved by this correction, but made worse. Also if you fear in case he bring a persecution on the Church, you do not sin.

But if you leave off in case you be injured in temporal things, in case some molestation happen to you, or some such thing, you sin; rebuke a wise man, and he will love you (Prov 9:8).

The efficacy of the prayer, the public prayer, the efficacy of the holy Mass.

In the name of Jesus, means in the name of his body his church and unites with his body.