What is the Biblical procedure for church discipline?

taken from “Church Discipline” by J. Hampton Keathley, III , Th.M.

 

Though church discipline is a very difficult area of doctrine and one hard to practice, it nevertheless rests upon the divine authority of Scripture and is vital to the purity, power, progress, and purpose of the church. The responsibility and necessity for discipline is not an option for the church if it obeys the Word of God, but a church must be equally concerned that Scripture is carefully followed in the practice of church discipline. The following summary is suggested for study and as a guide for this very important area of doctrine.

 

The Principle of Discipline Defined

 R.C. Sproul writes, “The church is called not only to a ministry of reconciliation, but a ministry of nurture to those within her gates. Part of that nurture includes church discipline . . .”1 The idea of church discipline is totally consistent with the basic purposes of the church—evangelism and edification. Evangelism ministers to those without the church who are in bondage to sin to bring them to faith in Christ where the transformation process begins. The edification process is designed to build up believers so they can be conformed to the image and character of Christ. Church discipline as a part of the edification process ministers to those within the body of Christ who are dominated by some area of sin so they can experience liberation from its power through fellowship with Christ.

          

How then do we define church discipline? Carl Laney states, “Church discipline may be broadly defined as the confrontive and corrective measures taken by an individual, church leaders, or the congregation regarding a matter of sin in the life of a believer.”2

           

Discipline in the church is not punishment. It is discipline and discipline is designed to train and restore.

 

The Pattern and Basis for Discipline

           

(1) The discipline of the church is first patterned after the fact that the Lord Himself disciplines His children (Heb. 12:6) and, as a father delegates part of the discipline of the children to the mother, so the Lord has delegated the discipline of the church family to the church itself (1 Cor. 5:12-13; 2 Cor. 2:6).

          

(2) Discipline is further based on the holy character of God (1 Pet. 1:16; Heb. 12:11). The pattern of God’s holiness—His desire for the church to be holy, set apart unto Him—is an important reason for the necessity of church discipline. The church is therefore to clean out the leaven of malice and wickedness from its ranks (1 Cor. 5:6-8). A failure to exercise discipline in the church evidences a lack of awareness of and concern for the holiness of God.

           

(3) Church discipline is to be patterned after and based on the divine commands of Scripture (1 Cor. 4:6). We have numerous passages of Scripture which both command and give us God’s directives on the how, why, when, and where of church discipline. Again, a failure to exercise this responsibility demonstrates a lack of obedience and belief in the authority of the Bible (1 Cor. 5:1-13; Matt. 18:17-18; Titus 3:10; 2 Thess. 3:6-15; 1 Tim. 5:20; Gal. 6:1).

           

(4) Another basis for the necessity of church discipline is the testimony of the church in the world (1 Pet. 4:13-19). The world observes the behavior and life of the church. When the church acts no differently than the world, it loses its credibility and authenticity (1 Pet. 2:11-18; 3:8-16; 4:1-4).

 

The Purposes of Church Discipline

           

(1) To bring glory to God and enhance the testimony of the flock.

           

(2) To restore, heal, and build up sinning believers (Matt. 18:15; 2 Thess. 3:14-15; Heb. 12:10-13; Gal. 6:1-2; Jam. 5:20).

           

(3) To produce a healthy faith, one sound in doctrine (Tit. 1:13; 1 Tim. 1:19-20).

           

(4) To win a soul to Christ, if the sinning person is only a professing Christian (2 Tim. 2:24-26).

           

(5) To silence false teachers and their influence in the church (Tit. 1:10-11).

           

(6) To set an example for the rest of the body and promote godly fear (1 Tim. 5:20).

           

(7) To protect the church against the destructive consequences that occur when churches fail to carry out church discipline. A church that fails to exercise discipline experiences four losses:

             

The Loss of Purity: Church discipline is vital to the purity of the local body and its protection from moral decay and impure doctrinal influences. Why? Because a little leaven leavens the entire lump (1 Cor. 5:6-7). This is the “rotten apple” problem or the “snowball” effect.

             

An illustration of this is the Corinthian church which showed a lack of concern for purity. They neglected the responsibility to discipline and suffered as a result. Their insensitivity to one moral issue may have led to their compromise on other issues. Laney writes, “The Corinthians engaged in lawsuits, misused their liberty, profaned the Lord’s Supper, neglected the primacy of love, failed to regulate the use of their gifts, and questioned the resurrection.”3 Failure in church discipline in Corinth could be compared to a snowball tumbling downhill.

             

The Loss of Power: Sin in the life of the church grieves the person of the Holy Spirit and quenches His power. If sin remains unchecked by the loving application of church discipline in a body of believers, the Holy Spirit must abandon such a church to its own carnal resources. The unavoidable result will be the loss of the Lord’s blessing until the sin is dealt with.

             

The defeat of Israel because of the sin of Achan in Joshua 7 illustrates the principle. This is just as true for the church today, especially when we know certain things exist but ignore them or simply look the other way because it is difficult to deal with or because it involves one of our friends and we do not want to risk causing problems in the relationship.

             

The Loss of Progress: A church that refuses to practice church discipline will see its ministry decline. The church may want to grow and reach out and it may try all kinds of stop gap measures, promotional campaigns, and programs in an attempt to turn things around, but if there is sin in the camp, it will all be to no avail. See Revelation 2:5 and 3:16 for illustrations of this principle.

             

The Loss of Purpose: As His ambassadors to a lost and dying world, God has called the church to be a holy people, a people who, standing out as distinct from the world, proclaim the excellencies of the works of God in Christ (1 Pet. 1:14-16; 2:9-15). If this is to occur, we must be different from the world and church discipline helps us to both remember and maintain that purpose.

            

 One of the recurring judgments against the church today as demonstrated in various polls taken across the country is the fact there is little or no difference between the church and the secular world when it comes to attitudes, values, morals, and lifestyle. We have lost our sense of purpose.

 

 

The Practice of Church Discipline

The Manner

           

The above goals or purposes automatically govern the spirit in which all disciplinary action is to be given. Thus:

           

(1) Discipline must be done by those who are spiritual, truly walking by the Holy Spirit and growing in the Lord (Gal. 6:1).

           

(2) Discipline must be done in a spirit of humility, gentleness and patience, looking to ourselves lest we too be tempted (Gal. 6:1-2; 2 Tim. 2:24-25).

           

(3) Discipline must be done without bias, doing nothing in a spirit of partiality (1 Tim. 5:21).

           

(4) Those who walk disorderly are to be admonished, warned, and appealed to in love (1 Thess. 5:14-15; 1 Tim. 5:1-2; Eph. 4:15; 2 Tim. 4:2). This admonishing, is not restricted to church leaders, but may be done by any person in the body if that person is Spirit-controlled and spiritually minded (cf. 1 Thess. 5:14 with Gal. 6:1).

           

(5) If there is no response in repentance and obedience, then the sinning believer is to be rebuked publicly and members of the body are to withhold intimate fellowship through the process and procedure of group disapproval and social ostracism as prescribed in the next section, Procedures for Church Discipline below (2 Thess. 3:6, 14-15; Tit. 3:10; 1 Tim. 5:20). This action has a two-fold objective:

            

a.) It is to indicate to the offender that his/her action has dishonored the Lord and has caused a rupture in the harmony of the body. The goal is always restoration and the person is still to be counted as a brother (2 Thess. 3:14-15).

             

b.) It is to create fear in the rest of the flock as a warning against sin (1 Tim. 5:20).

           

(6) If there is still no response in repentance and obedience, the church is to apply the procedures of excommunication as directed in Matthew 18:17.

           

Several examples of church discipline are found in Scripture. The Corinthian believers were to be “gathered together” in order to take action against the offending brother (1 Cor. 5:4-5; Rom. 16:17; 2 Thess. 3:6-15; Phil. 3:17-19).

           

This is defined by Paul as “punishment inflicted by the majority” (2 Cor. 2:6). As a protective measure, we also find that the whole church in Rome and in Thessalonica were to take action with regard to the unruly and schismatic, not just a few (2 Thess. 3:6-15; Rom. 16:17).

           

(7) Finally, discipline in the name of our Lord always includes a readiness to forgive. The many or majority who discipline must also be ready and eager to forgive, comfort, and reaffirm their love to the sinning person (2 Cor. 2:6-8). (See Procedures for Church Discipline below.)

           

Reasons for Church Discipline

           

In church discipline we must exercise extreme care. Scripture does not warrant the exercise of discipline for an individual’s or a church’s taboos or pet peeves—the “dirty dozen” or the “nasty nine.” Scripture, not our opinions or dislikes, must be the guide for what is sin. Further, we must not become hypercritical or “speck inspectors.”

           

(1) General Causes: Disorderly conduct, conduct clearly out of line with the prescribed commands of Scripture and which negatively impacts the testimony and unity of the church (2 Thess. 3:6-15).

           

(2) Specific Causes:

  • Difficulties between members (Matt. 18:15-17).
  • Divisive or factious people causing divisions in the church (Rom. 16:17-18; Titus 3:9-11).
  • Immoral conduct; sins of the type mentioned in 1 Corinthians 5 such as incest, immorality, covetousness, idolatry, abusive speech, drunkenness, swindling, or idle busybodies who refuse to work and run around spreading dissension (1 Cor. 5:1, 11; 2 Thess. 3:10-15).
  • False teaching; erroneous teaching and views which concern the fundamentals of the faith and not lesser differences of interpretation (1 Tim. 1:20; 2 Tim. 2:17-18; also implied in Rev. 2:14-16; Phil. 3:2-3, 15-19; Rom. 16:17-18).

 

The key concerns that guide us in this are: (a) the holy character of God, (b) the testimony of the flock, (c) the effect upon the unity and purity of the flock, and (d) the edification and restoration of the individual.

       

 Procedures for Church Discipline

           

The scriptural procedure is clear and specific steps are prescribed as follows:

           

Cautions: If you see the offense or you have accurate knowledge of the sin(s), please note these cautions:

  1. Be sure it is an offense which calls for discipline and not merely one of our pet peeves. Again, the Word must be our criterion.
  2. Remember how we too have sinned in the past and heed the warnings of Galatians 6:1.
  3. Bring the matter before the Lord in prayer before the confrontation takes place (1 Sam. 8:6).
  4. Don’t procrastinate. The longer the delay, the more difficult the condition can become. Remember the consequences listed above.
  5. Don’t gossip or even talk to others about it in the sense of Matthew 18:16 until you have talked to the sinning believer privately. We must guard and protect the person and the flock from rumors and a slanderous tongue (Prov. 6:19b; 10:19; 11:13; 18:8, 21; 20:19).

           

First Step: Seek private correction and/or reconciliation with the offender (Matt. 18:15). In Matthew 18:15 many manuscripts have “and if your brother sins against you, go and reprove him in private.”

 

There has been no little debate as to whether the words “against you” are part of the original manuscripts. The words “against me” in verse 21 may have led a scribe or copyist to personalize the matter in verse 15. Or, one could argue the omission was deliberate in order to generalize the passage. While some important manuscript tradition lacks the words “against you,” many feel there is good evidence for their originality. First, the words, “reprove him in private,” and second, the question of Peter in verse 21 about forgiving a brother who sins “against me” suggests their inclusion.

           

Whether the words “against you” were in the original text or not, Galatians 6:1 teaches that believers have a responsibility to confront sin in general in the life of other believers and not just when it is an offense against one’s person. It would seem, then that there is a two-fold application:

            (1) When the problem involves one believer sinning against another, there are two problems that need to be taken care of: reconciliation and restoration (Matt. 5:23-24).

            (2) When the problem involves a believer overcome in or by some sin, as was the case in Galatians 6:1, the need is restoration. Matthew 18:16-17 should not be limited to the problem of one believer sinning against another in view of Galatians 6:1. So, the one offended or who recognizes the offense or sin is to go privately and try to rectify the problem.

           

Please note these guidelines:

            (1) Begin by expressing your genuine appreciation for the person and their good qualities to show you are genuinely concerned about their welfare. Then and only then bring up the matter which is of concern.

            (2) In some situations the sin is apparent and there is no question, but we must allow for the possibility that we have misjudged or have wrong information. We must listen to the other person’s side of the story and seek the facts in the interest of truth and fairness.

            (3) If the person fails to respond, warn them that, according to the instructions of Scripture (Matt. 18:16), you will have to get others as witnesses and return with them to deal with the problem.

           

Second Step: If the first step fails, take witnesses to strengthen the effect of the discipline, preferably spiritual leaders, so that if it has to be brought before the whole church it can be firmly proven and established (Matt. 18:16-17; 1 Tim. 5:19). The aid of church leadership should be sought if the problem involves an offense that is against the whole body or if it is a threat to the unity of the body.

           

These initial contacts, private and with witnesses, provide opportunity for loving admonition, correction, and forgiveness. On the other hand, if these first steps do not produce results, it constitutes a warning that further action will be taken and provides occasion for serious rebuke (2 Tim. 4:2; 1 Thess. 5:12-13; Titus 2:15; 3:10).

           

Third Step: If the second step fails, seek reconciliation and restoration through the whole body. If further action is necessary, it is to be taken before the whole church (2 Thess. 3:14-15; Matt. 18:17; 1 Tim. 5:20).

           

This action appears to fall into two stages when we combine 2 Thessalonians 3:14 and 1 Corinthians 5:9-13 with Matthew 18:17.

            (1) The body is to exercise group disapproval by way of social ostracism (refusal to have intimate fellowship).

            (2) If this doesn’t work, the local body of believers is to exercise excommunication: removal from church membership, loss of voting privileges, and continuation of the loss of intimate fellowship.

           

This must be approved of and done by the entire congregation (2 Cor. 2:6).

           

This is, in essence, the Lord carrying out discipline through the action of the entire body under the leadership of the elders or the spiritually mature (1 Cor. 5:4). Similar heavenly authority is seen in the ratification of this disciplinary action as spelled out in Matthew 18:18-19.

           

 

Procedures for Restoration

 

Forgiveness: In keeping with the goal of restoration, the role of the church must change after there is repentance. This means accepting the person and forgetting the past (2 Cor. 2:7a).

           

But how do we know when repentance is genuine? What is our responsibility when the sinning party acknowledges their wrong and claims repentance? The following two passages answer this for us. Luke 3:8, when they “. . . bring forth fruits in keeping with repentance.” Acts 26:20, “that they should repent and turn to God, performing deeds appropriate to repentance.”

           

Genuine repentance will make itself evident by its deeds and attitudes. The repentant person will:

            (1) Freely acknowledge his sin (1 Jn. 1:9; Prov. 28:13a).

            (2) Cease the activity for which he was disciplined or at least seek help if it’s a case of life dominating patterns (Prov. 28:13b; Gal. 6:1f; Jam. 5:19-20).

            (3) Make restitution and/or ask for forgiveness from those hurt as it is applicable (Phil. 18-19; Matt. 5:23-24).

            (4) He/she will demonstrate a genuine change of heart, a real concern and godly sorrow over his actions, not in order to be forgiven, but because of the harm caused to the glory of God and the hurt caused others (2 Cor. 7:8-11; Ps. 51:17).

            (5) He/she will begin to manifest the fruit of the Spirit and a concern for the things of Christ (Gal. 5:22f).

           

Comfort: This means reaching out to them, assuring them of your support, and encouraging, exhorting, and challenging them to move on (2 Cor. 2:7b).

           

Love: This means including them, drawing them close, doing for them that which will aid their growth and complete recovery (2 Cor. 2:8). This would include encouraging them to get involved in ministry (Luke 22:31-32). For positions of leadership, there should be a time of testing to demonstrate their qualifications after the analogy of 1 Timothy 3:10.

           

For excellent and more complete studies on this subject, see (1) A Guide to Church Discipline, by Carl Laney, Bethany House Publishers, Minneapolis, Minnesota, 1985, and (2) Healing the Wounded, The Costly Love of Church Discipline, by John White and Ken Blue, Inter-Varsity Press, Downers Grove, Illinois, 1985.

 

 

1 R. C. Sproul, In Search of Dignity, Regal Books, 1983, p. 182.

2 Carl Laney, A Guide to Church Discipline, Bethany House Publishers, p. 14.

3 Ibid., p. 20.

 

 

The Local Church Discipline

by Pastor Dean Stewart

           

You, Yourself Father, discipline us for our good and Your glory. How little we know of selfless discipline. Please give us a heart that beats with Your love so strongly that we dare to discipline well. Amen.

           

This article reviews the Scriptures that pertain to the church's responsibilities in the area of discipline. The discipline of the church falls into three categories:

           

1. Self discipline is the ongoing personal process of self-examination, confession and repentance. In 1 Corinthians 11:28-32, Paul pointed out that dealing with sin in our lives starts with self-judgment.

           

2. Preventative discipline is another way to describe the process of discipleship. Through fellowship, modeling, teaching and preaching, the truths of God are presented with a view to keeping God's people from sin and from sin's damaging effects. Preventative discipline serves to equip and encourage believers to practice self-discipline so that corrective discipline never becomes necessary.

           

3. Corrective discipline is the function of steering a believer towards righteousness when he is in sin. This ministry of the church is accomplished through teaching, rebuke, and in the extreme, through excommunication. The church does a much better job with preventative discipline than it does with corrective discipline, but both are essential aspects of New Testament Christianity.

           

R.C. Sproul explains that congregational discipline is actually the corollary to evangelism. "Evangelism is the ministry to those outside the church who are in bondage to sin. Discipline is the ministry to those inside the church who are in bondage to sin."

           

Some conclude that no one should be concerned about sin in the church...it's God's business. While it's more comfortable to hold that opinion, it is not biblical. Even as God has entrusted parents with the care, training, and protection of their children, so a congregation must act with loving responsibility toward it's members. Sinful behavior that dishonors God and is potentially harmful must not be tolerated.

           

A survey of New Testament passages will enable us to answer the following questions with regard to Congregational Corrective Discipline: What is the basis of Congregational Discipline? What sins call for Congregational Discipline? What procedures are to be followed in carrying out Congregational Discipline? What is the impact of Congregational Discipline? What are the goals of Congregational Discipline?

           

WHAT IS THE BASIS OF CONGREGATIONAL DISCIPLINE?

           

1. The primary basis of congregational discipline is the holiness of God. In Hebrews 12:10 we are told that God disciplines his children "that we might be partakers of his holiness." Christians are called to active participation in a lifestyle that is distinct and different from the world. In 1 Corinthians 3:17 Paul reminded the Corinthians that believers are the temple of God. The church is to be a place of holiness. Psalm 93:5 declares that "holiness becometh thy house, O Lord, forever." In connection with this uncommon way of life we find the warning of 1 Corinthians 3:16, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." The primary basis of congregational discipline is recognition of God's holiness and His command to "be ye holy; for I am Holy" (1 Peter 1:16).

           

2. The church is God's witness to the world. The church is called to reflect the truth and righteousness of God to a world that knows Him not (cf. 1 Peter 2:11, 12). What the world sees when it observes the church must accurately represent the qualities of God. Sin in the church is like a smudge on a mirror or graffiti on a marble wall. God's indictment against Israel is a sobering example to the church. We must not talk holiness and moral purity and live by a different rule (cf. Romans 2:17-24).

           

3. The church is under Divine command to practice Congregational Discipline. In Matthew 18:15-20, Jesus gave instructions for discipline in the church which He was about to build. Contained in these instructions, Jesus gave the church Divine authority. He said, "Whatsoever ye shall bind on earth shall be bound in heaven; whatsoever ye shall loose on earth shall be loosed in heaven." In other words, Congregational Discipline was to be recognized as a joint endeavor between heaven and earth. What the church permits, must be permitted by God, and what the church disallows, must be disallowed by God. Corrective discipline is really God's people working in harmony with the purposes of God Himself. The New Testament commands concerning discipline are repeated and expanded in Romans 16:16, 17; 1 Corinthians 5:1-13; 2 Corinthians 2:5-11; 2 Thessalonians 3:6-15; 1 Timothy 1:18-20; Titus 3:10, 11; Revelation 2:20.            

 

WHAT SINS CALL FOR CONGREGATIONAL DISCIPLINE?

           

It must be understood that Congregational Discipline is never to be viewed as an attempt to remove all sin from the congregation. There will never be a sinless church until the Lord comes! But there are specific cases where disciplinary action is prescribed.

           

1. A member who refuses to settle an interpersonal dispute (Matthew 18:15-17; 1 Corinthians 5:5,6).

           

2. A member who is in continual known sexual sin from which he will not repent (1 Corinthians 5:1-5).

           

3. A member who continues to be factious and will not change (Romans 16:17; Titus 3:10,11; Jude 15-19).

           

4. A member who openly confesses that he will continue to disobey truth when he knows it is truth (2 Thessalonians 3:14,15).

           

5. A member who refuses to work for support when he is able to work and employment is available (2 Thessalonians 3:15,16).

           

6. A member who involves himself in doctrinal error and false teaching (1 Timothy 1:20; 2 Timothy 2:17,18; Revelation 2:14-16).

           

WHAT PROCEDURES ARE TO BE FOLLOWED IN CARRYING OUT CONGREGATIONAL DISCIPLINE?

            

Four disciplinary steps are given in Matthew 18:15-17.

           

1. The first step is private reproof (v. 15). The evangelist Charles Finney said that, "if you see your neighbor sin, and you pass by and neglect to reprove him, it is just as cruel as if you should see his house on fire and pass by and not warn him of it."

           

Notice first, "a brother" is in view here. We have specific responsibilities toward our "brothers" we don't have towards those who are outside of Christ. If the brother listens (and agrees with you is implied in the word) you have gained him (cf. Luke 17:3 summary).

           

2. The second step is private conference (v. 16). Bible scholars conclude that the purpose of sending witnesses here is not that they witness or establish the original charge, but that they strengthen the reproof by representing the church. As the church developed, the spiritual leaders were charged to fulfill this obligation (Galatians 6:1). The goals are the same as they were in verse 15: to gain the brother and to persuade him of the error of his ways so he will turn from them.

           

3. The third step is public announcement (v. 17a). If the sinning brother rejects the representatives who have come to him, the spiritual leaders are to inform the church of his sin and unrepentant attitude toward it. In 1 Corinthians 12:14-20 we are reminded that believers are members of one Body and that members have the responsibility to care for one another. That loving care must at times take the form of discipline. At each stage of discipline, the offender must be given time and opportunity to repent.

           

4. The fourth step is public exclusion (v. 17b). When the church leaders and the congregation have prayed and made every effort to bring the offender to repentance, yet without results, they must remove the offender from their fellowship.

           

Jesus said that the sinning brother who refuses to repent of his sin must be removed from the circle of God's people. We commonly refer to this as excommunication. Excommunication involves cutting a person off from membership, fellowship, and communion. No longer is the unrepentant brother (if he is truly a brother) to share in the activities and privileges of the congregation. In short, the unrepentant believer is to be treated like a non-believer because of his refusal to walk like a believer. As strong as this measure may seem, it's designed to bring the erring brother to full repentance and restoration.

           

WHAT IS THE IMPACT OF CONGREGATIONAL DISCIPLINE?

           

The continuity between Matthew 18 and 1 Corinthians 5 provides the answer for the fourth question. In the church at Corinth there existed a terrible situation addressed by Paul in 1 Corinthians 5:1-13. It was common knowledge that a man in the church was sexually involved with his father's wife. Situations so blatant as this were not found even among Gentile unbelievers! The incestuous relationship had apparently gone on for some time and no corrective discipline had been applied. The problem with the Corinthians was a problem of pride, as seen in verse 2. By disregarding this sin they were acting defiantly toward God.

           

Paul's judgment of this sin was decisive and clear. He had heard about it while in Ephesus. Even though a considerable distance away, what needed to be done was beyond debate. With the authority of Heaven behind them, the Corinthians were to exercise public exclusion. The sinner and his sin must be removed from the congregation (vv. 2-4).

           

This most extreme measure would be cause for embarrassment and humiliation. The man disciplined would suffer loss as he was scorned by God's people. Yet there's another dynamic behind public exclusion of a sinning brother. Not only is he put out of the church, but he is delivered "to the realm of Satan for the destruction of the flesh".

           

Verse 5 views the church as a haven from the world system over which Satan currently holds dominion. While there's nothing mystical about the church building, there is something unique about the Body of Christ. Satan cannot harm those who belong to the living God. But the man in the text was not walking with God. By his own choosing, he was out from under God's umbrella of protection. His lifestyle rendered him vulnerable to Satan's attacks. The flesh that needed destruction is either the flesh nature, or the man's physical body or both.

           

In Galatians 6:7-8, Paul warned his readers concerning the consequences of their choices. It's as though God says, "If you choose to live in the realm of the flesh, then you will experience all that accompanies those choices." Viewed this way, corrective discipline is God giving a man over to the consequences of his appetites and the church taking its stand with God in allowing it to be so.

           

Paul further warned that the purging process was necessary because like leaven, unjudged sin has a spreading, corrupting effect on the whole congregation (vv. 6-8).

           

In the final disciplinary instructions of this chapter Paul spoke on a more personal level concerning the responsibility of individual members of the congregation. Distance is to be maintained between the sinning brother and other members of the church (vv. 9-13). The fellowship once enjoyed is to be discontinued until the sinning brother repents of his sin. Sitting together over a meal is an illustration of what might be considered inappropriate contact with one who is under corrective discipline.

           

In 2 Thessalonians 3:6, the word used to describe disfellowshiping is "withdraw." Again in 2 Thessalonians 3:14 we find the admonition "to have no company with" him. Verse 15 supplies an important qualification. We are not to consider the disciplined man an enemy; he is still a brother in the Lord. Contact with him may continue, but only for the purpose of admonition. In Romans 16:17, the word used to describe the discipline is "avoid." He is to be shunned. The disfellowshiping of a member can be very effective, but only as the body remains united in the discipline. Like the situation where husband and wife don't agree on the discipline of their children, the church is often divided. Sentimentality has often replaced biblical thinking and decisive obedience. As a result, discipline breaks down and the intended goals of discipline are seldom achieved.

           

WHAT ARE THE GOALS OF CONGREGATIONAL DISCIPLINE?

           

The goal of church discipline concerning the offender must always be his restoration (cf. Galatians 6:1). In each disciplinary step outlined by Jesus in Matthew 18, the goal is to restore or gain the brother. To be restored, repentance is required. Repentance is a change of mind and action: a 180 degree turn about. To this end, the church must constantly intercede.

           

While church discipline is often cast in a negative light, the results for the disciplining church are intensely positive.

1.   Loving discipline unites the family. Sin that is ignored or tolerated will quench the Spirit and eventually lead to division. Righteousness brings people together.

2.   Discipline strengthens and reinforces the authority of the Word of God.

3.   Discipline honors Christ and brings renewed blessing.

4.   Loving discipline challenges the church to new levels of spiritual experience and growth.

5.   Discipline strengthens and purifies the testimony of God's people in a given locality.

           

In the final analysis, the practice of God's holiness and the manner of God's loving chastisement must be the model we follow. When the offender repents, our forgiveness and willingness to restore must be God-like as well. That is a subject addressed in 2 Corinthians and illustrated so forcefully in the parable of the Prodigal (Luke 15).

 

 

 

Discipline Across Congregations

by Steven A. Long

 

Raymond had always been an active member of our church. If the church building was open, he was there. He taught Sunday school and had been a youth sponsor. He tithed faithfully, and he took notes during the sermon-even if it was dull. Yet, he had a hidden side.

           

One summer day, another youth sponsor spotted Raymond walking out of a pornographic video store carrying a small package. Later and privately, the sponsor asked him about what he had seen. Raymond protested that his personal life was no one's business.

           

Believing that Raymond had a serious problem, the sponsor talked with church leaders. The elders investigated further and decided that this was not an isolated incident-it was an addiction. They agreed to confront him privately.

           

The meeting was tense, but cordial. Raymond consented to seek counseling, but within weeks he stopped attending worship. After he missed two Sundays, the elders visited him. To their surprise, Raymond told them that he had started attending another church in town and that he no longer needed their help.

           

This story is fiction, but the situation is true to life. Many "Raymonds" come under the loving discipline of elders, only to flee to another church. By doing so, they avoid correction and  restoration.

           

Church discipline is a tricky subject. Talking about it makes us uncomfortable. Exercising it is down-right difficult, especially when it involves exposing private facts about a long-standing church member. Complicating matters is the increasing potential of lawsuits from disciplined church members.

           

Sadly, many churches do not exercise any church discipline. Sadder still is that other churches can short-circuit the whole process for those that do.

           

A wayward church member can easily reject help from the leaders of the church and start anew somewhere else--we do not run "Jonesville" compounds. Superficially, getting a fresh start at a new church appears to be a good idea for a person caught in sin. This is naive, however, especially if the sin is addictive in nature. Few drug addicts, sex addicts, pedophiles, alcoholics, adulterers, spouse and child abusers stop their behaviors on their own.

           

Churches have a responsibility, then, to work together in matters of church discipline. Such cooperation can help break this discovery-confrontation-discipline-flight process. In addition, we can better protect our members from those people guilty of sins of prey (like pedophilia).

           

The first step of better cooperation is for churches to have a firm understanding of the process of church discipline and to carry it out. True, sometimes there is a cost. I have never seen our elders in more pain than when they are exercising loving discipline. Even so, it is worth the effort for our members and for our church. Incidentally, prepare yourself; some people will not appreciate your efforts-they may even take you to court. Indeed, churches are facing increasing threats of liability in the form of lawsuits. In any church discipline, an angry member may sue us for invasion of privacy, infliction of emotional distress, negligence, alienation of affection, and any other theory that his or her attorney believes will work.

            

Church leaders can protect their churches by exercising wisdom and paying attention to some general legal guidelines. (I do not offer the following recommendations as legal advice for particular situations. If you have specific questions, consult the laws of your state and retain the services of an attorney.)

           

Recommended Guidelines

           

The activities of religious institutions are constitutionally protected-including church discipline-as long as we carry out those activities because of religious conviction. You can help protect your church from liability by writing down your procedures of church discipline, including the scriptural basis for it.

           

If you practice cross-congregational discipline, include this in your policy statement as well as the scriptural basis for it. This will help show that such discipline is constitutionally qualified as a religious activity.

           

In addition, make sure that you apply church discipline to the letter of your policy and consistently with each member of your congregation. If it is your religious conviction, the courts will expect you to do no less.

           

The courts have determined that members agree to the rules of a church by becoming a member. Communicate the policy in your congregational meetings and with the prospective members so everyone understands it is a rule of your church.

          

If you intend to share information about a disciplined member with the leaders of other churches they may attend, make sure that your members understand this ahead of time. The best protection is to have members sign your church discipline policy statement.

           

Further, be sure to discipline members only. Since non-members have not agreed to be governed by your policy, you may be liable if you discipline them.

           

Do not lose heart because of these legal considerations. The gratitude of those you rescue from sin through church discipline will lift your joy to new heights and soothe your battle wounds.

 

The second step we can take to increase cooperation between churches in matters of discipline is always to inquire about your new member at their former church, before they find a place of service. In our day of child molesters and abusers, this is doubly important.

           

Perhaps you consider a transfer from another church a true prize. Add to this a teacher and a tither. Let's just say it doesn't get any better than that! Since this new member comes ready-to-serve, you do not get to know them before giving them responsibility.

           

Suppose that young lady who just transferred membership from the other church in town wants to be a youth sponsor. One phone call to a former congregation may tell you that they disfellowshipped her for refusing to cease sexual activity with vulnerable boys. Save yourself much grief. Make that call.

           

This situation raises a question, however, about church discipline, especially cross-congregational discipline: Legally, how far can we go in sharing information about members?

           

Part of the church discipline process in Matthew 18 involves sharing private information with the church. The courts recognize this as privileged communication for religious associations. That is, churches have the right among members to share information about members as a normal part of church business.

           

Still, we must be cautious. Share this information only in meetings closed to non-members. Remember this rule: always be discreet with private information about members.

           

Set up a working relationship with the leaders of other churches ahead of time in working together for church discipline as a normal part of church business. In this way you can limit the appearance of singling out one person for malicious communication of private facts.

           

Preferably, get permission from a member before inquiring about them at a former church. One way to do this is to have all church workers sign a paper agreeing to a background check. I know this seems radical. But consider this: you may expose the predatory child molester who just volunteered to teach a third grade Sunday school class. Additionally, realize that you may be held negligent if you do not check the background of a volunteer with a history of child abuse.

           

With permission, you can contact former churches, acquaintances, and even do a police check in some states, while limiting potential liability. If a person will not give their permission, do not check...but do not let them teach.

           

Third, respect, if possible, the discipline that another congregation exercises. You should strongly encourage a fleeing member to return to their home church to complete the discipline process before accepting them into your church. I have seen frustrated elders watch a sister congregation ignore this practice and repeatedly undermine our efforts to exercise loving church discipline.

          

If a congregation has completely worked through the steps of discipline, and as a result, asked a member to leave, respect that decision. If you feel absolutely convicted to bring this person into your church, make them accountable for their sinful behavior. If you do not do this, you are not showing love. You are, however, giving this person a hiding place where they can continue to enjoy the benefits of church fellowship, all the while continuing in their sin.

           

Fourth, do contact the new church of a former member, if the person has a problem the leaders in that church need to know about. Yes, confidentiality is important, but you must protect the members and integrity of the church.

           

A minister from a sister congregation once called me about one of our new members who had transferred membership from that congregation. Our new member already working with children-apparently had a long history of child abuse. I did not think to call his former minister. I am glad he called me. In some circumstances, we may be liable if we do not share privileged information with other congregations. Suppose a child molester leaves your church in the midst of church discipline and says, "There are plenty of children at the church across town." In some states, you may be liable if you do not warn the leaders of the other congregation and this fellow abuses a child in that church. Usually, you are safe in sharing privileged information if you meet at least one of two conditions. If the person consents to informing another church-perhaps by signing a church discipline policy statement that says this may happen-you may share the information. If there is a legally compelling reason for breaking confidentiality, you may inform-or may be required to inform the leaders of the other church. If our child molester presents a serious danger to another person, we should tell the other congregation about his problem.

           

A final problem remains for those churches that exercise cross-congregational discipline: some members officially withdraw membership in the midst of church discipline. This is a tricky matter.

           

In Guinn v. Church of Christ of Collinsville (775 P. 2d 766 Okl. 1989) a church was held liable for the activities of discipline after a woman withdrew her membership. The court did not consider the discipline to be constitutionally protected, since she was no longer a member. The court suggested that if she has waived her right to withdraw from membership, the decision might have been different.

           

The elders at this church made at least three mistakes. They confronted her initially at the public Laundromat, not privately. They did not have a written church discipline policy. They did not communicate their unwritten policy to this woman.

           

If we intend to carry out cross-congregational church discipline even after someone withdraws from membership, we need to say this in our church discipline statement, base it upon Scripture, and communicate it to our members. The elders at Collinsville would have been on firmer ground had they done this. We can conduct cross-congregational discipline-indeed all biblically based church discipline-in a way that lessens our risk of liability. Realize, however, in our society you can become wealthy by spilling your fast-food coffee on your lap-there are no guarantees.

           

Though our churches are appropriately independent in governance, we should have a spirit of cooperation in matters of discipline. We can lessen some difficulties that our churches have due to the sins of our members by striving for consistent discipline across congregations.

           

Steven A. Long is a Christian writer living in Rock Island, Illinois. Reprinted from The Christian Standard , May 28, 1995.

            

       

The Procedure for Discipline

 

You have first-hand knowledge of sin in your church membership or you feel someone has offended you personally. If you must deal with it, you must do it personally. The goal throughout the process is to win your brother and restore the relationship.

 

Step 1. Confront him privately. This is to be a private meeting just between those involved in the offense/sin. The purpose is to win a brother not wound a brother, to restore rather than retaliate, to heal not hurt, to glorify God not gloat, to deliver rather than debate. (Matt. 18:15; Lk. 17:3) If there is no satisfaction or repentance…

 

Step 2. Take one or two witnesses/ judges. These one or two serve as a witness or judge as to the validity of the sin/offense involved. At this meeting both the offended and the offender lay out their positions. Both are to submit to the ruling of the “wise man” (1 Cor. 6:5). Obviously the character of these witnesses/judges is very critical. (Matt. 18:16; 1 Cor. 6:1-5; Gal. 6:1) If there is still no satisfaction or repentance…

 

Step 3. Tell it to the church. If the one or two witnesses/judges agree that what has been presented is truly an offense/sin and the one being confronted does not repent then the witness/judges are to tell it to the church. This may or may not be the congregation. It depends on the type of offense/sin: Personal-Public-Theological etc. (Matt. 18:17; 1 Tim. 5:20) If there is still no satisfaction or repentance…

 

Step 4. Remove him from membership, turn away from him, and / or treat him like a lost person. This is a recognition that we do not see the work of grace in a person’s life. It does not mean that we treat the person badly. But he is set outside the protection, privileges, blessings and benefits of the church. We are to lovingly pray for them and their restitution.