Do you observe Paul constantly seeking these prayers? Do you hear that thus Peter was delivered from prison, when fervent prayer was made for him? I verily believe that your prayer will have great effect, offered with so great unanimity. Do you not think that it is a matter much too great for my littleness to draw near to God, and entreat Him for so numerous a people? For if I have not confidence to pray for myself, much less for others. For it belongs to men of high estimation, to beseech God to be merciful to others; it is for those who have rendered Him favorable to themselves. But he who is himself an offender, how shall he entreat for another? But nevertheless, because I embrace you with a father's heart, because love dares everything, not only in the Church, but in the house also, I make my prayer above all other things for your health both in soul and in body. For there is no other people, before his own. For if Job rising up immediately made so many offerings for his children in the flesh, how much more ought we to do this for our spiritual children?
Why do I say these things? Because if we who are so far removed from the greatness of the work, offer supplications and prayers for you, much more is it just that you should do it. For that one should entreat for many, is exceedingly bold, and requires much confidence: but that many having met together should offer supplication for one, is nothing burdensome. For every one does this not trusting to his own virtue, but to the multitude, and to their unanimity, to which God everywhere has much respect. For He says, “where two or three are gathered together in My Name, there am I in the midst of them.” If where two or three are gathered together, He is in the midst, much more is He among you. For that which a man praying by himself is not able to receive, that he shall receive praying with a multitude. Why? Because although his own virtue has not, yet the common consent has much power.
“Where two or three,” it is said, “are gathered together.” Why did you say, “Two”? For if there be one in Your Name, why are You not there? Because I wish all to be together, and not to be separated. Let us therefore close up together; let us bind one another together in love, let no one separate us. If any one accuses, or is offended, let him not retain it in his mind, whether against his neighbor, or against us. This favor I ask of you, to come to us, and bring the accusation, and receive our defense. “Reprove him,” it says, “lest haply he has not said it. Reprove him, lest haply he has not done it”; and if he has done it, that he add not thereto. For we have either defended ourselves, or being condemned have asked pardon, and henceforth endeavor not to fall into the same faults. This is expedient both for you and for us. For you indeed having accused us perhaps without reason, when you have learned the truth of the matter, will stand corrected, and we have offended unawares and are corrected. For you indeed it is not expedient. For punishment is appointed for those who utter any idle word. But we put off accusations, whether false or true. The false, by showing that they are false; the true, by not again doing the same things. For it must needs happen that he who has the care of so many things should be ignorant, and through ignorance commit errors. For if every one of you having a house, and presiding over wife and children, and slaves, one more and another fewer, among souls that are so easily numbered, is nevertheless compelled to commit many errors involuntarily, or from ignorance, or when wishing to set something right; much more must it be so with us who preside over so many people.
And may God still multiply you and bless you, the little with the great! For although the care becomes greater from the increase of numbers, we do not cease praying that this our care may be increased, and that this number may be added to, and be many times as great and without limit. For fathers, although often harassed by the number of their children, nevertheless do not wish to lose any one. All things are equal between us and you, even the very chief of our blessings. I do not partake of the holy Table with greater abundance, and you with less, but both equally participate of the same. And if I take it first, it is no great privilege, since even among children, the elder first extends his hand to the feast, but nevertheless no advantage is gained thereby. But with us all things are equal. The saving life that sustains our souls is given with equal honor to both. I do not indeed partake of one Lamb and you of another, but we partake of the same. We both have the same Baptism. We have been vouchsafed the same Spirit. We are both hastening to the same kingdom. We are alike brethren of Christ, we have all things in common.
Where then is my advantage? In cares, in labors, in anxieties, in grieving for you. But nothing is sweeter than this grief, since even a mother grieving for her child is delighted with her grief, she thinks carefully of those whom she has brought forth, she is delighted at her cares. And yet care in itself is bitter, but when it is for children, at least it has in it much pleasure. Many of you have I begotten, but after this are my pangs. For in the case of mothers in the flesh the pangs are first, and then the birth. But here the pangs last till the latest breath, lest there should be anywhere some abortion even after the birth. And I indeed have a further longing; for although perchance another has begotten you, yet I nevertheless am harassed with cares. For we do not of ourselves beget you, but it is all of the grace of God. But if we both through the Spirit beget, he will not err who calls those begotten by me, his children, and those begotten by him, mine. All these things then consider, and stretch forth your hand, that you may be our boast and we yours, in the day of our Lord Jesus Christ, which God grant that we may all see with confidence, through Jesus Christ our Lord, with whom, etc.
Source: Homilies on Second Thessalonians (New Advent)