Now these offenses and occasions of dissension in the churches arise from various causes, and are largely preventable. Most frequently they come by the following means:
[p. 28] 1. Because of the too suspicious and sensitive disposition8 of some who imagine themselves wronged, neglected, or in some way injured; the matter being chiefly imaginary, and without any real foundation in fact.
2. Because the pastor9, deacons, and influential10 members do not carefully and constantly enough watch the beginnings of strife, and rectify12 the evil before it becomes serious.
3. Because evil-doers by delay become more persistent13 in evil, while others are drawn14 into the strife, and contentious15 parties insensibly are formed, which tend to divide the church into hostile factions16.
4. Because that when the difficulty becomes chronic17 and deep-seated, the church is likely to undertake the discipline with judicial18 severity, and not in the spirit of meekness19, in which the spiritual should restore the erring20.
5. Because that a case of discipline undertaken under excitement is almost certain to be wrongly conducted. Even if the result reached be just and right, the method by which it is reached is likely to be unwise, unjust, and oppressive to individuals, possibly [p. 29] producing more serious and more lasting21 evils than it has removed.
Offenses calling for discipline are usually considered as of two classes: private or personal, and public or general. These terms do not very accurately22 express the nature of the offenses, but they are in common use, and capable of being understood. In the administration of corrective discipline, the following rules and principles constitute a correct and Scriptural course of proceeding23:
private offenses
Private offenses pertain24 to personal difficulties between individuals, having no direct reference to the church as a body, and not involving the Christian25 profession at large. In such cases, the course prescribed by our Saviour26 (Matt. 18:15–17) is to be strictly27 followed, without question or deviation28.
1. First step.—The member who considers himself injured must go to the offender29, tell him his grief, and between themselves alone, if possible, adjust and settle the difficulty. “If thy brother shall trespass30 against thee, go and tell him his fault, between thee and him alone.” This [p. 30] must be done, not to charge, upbraid31, or condemn32 the offender, but to win him. “If he shall hear thee, thou hast gained thy brother.”
2. Second step.—If this shall fail, then the offended member must take one or two of the brethren with him as witnesses, seek an interview with the offender, and, if possible, by their united wisdom and piety, remove the offense7 and harmonize the difficulty. “But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established.”
3. Third step.—If this step should prove unavailing, then the offended member must tell the whole matter to the church, and leave it in their hands to be disposed of, as to them may seem wisest and best. “And if he shall neglect to hear them, tell it to the church.” He has done his duty and must abide33 by the decision of the body which assumes this responsibility.
4. The result.—If this course of kindly34 Christian labor35 proves finally ineffectual, and the offender shows himself incorrigible36, excision37 must follow. He must be cut off from fellowship in the church whose covenant38 he has broken, and whose authority [p. 31] he disregards. “And if he neglect to hear the church, let him be unto thee as an heathen man, and a publican.” However painful the act, the church must be faithful to its duty, and to its God.
Note 1.—While this Divine rule makes it obligatory39 on the offended member to go to the offender and seek a reconciliation40, yet much more is it obligatory on the offender who knows that a brother is grieved with him, to seek such an one, and try to remove the difficulty.
Note 2.—The matter is not to be made public until these three steps have been fully11 taken, and have failed; and then to be made public only by telling the church, and no others.
Note 3.—When the case comes before the church, it must not be neglected nor dropped, but judiciously41 pursued until the difficulty be adjusted, the offense removed, or else the offender be disfellowshipped, and put away.
public offenses
Public offenses are not against any one person more than another, but are such as are supposed to be a dishonor to the church of which the offender is a member, and a reproach to the Christian profession. They constitute a violation42 of the code of Christian morals, if not of our common worldly morals.
The more common causes of this class of offenses are the following: False doctrine43 [p. 32] (Gal. 1:9, 2 John 10), disregard of authority (Matt. 18:17; 1 Thess. 5:14), contention44 and strife (Rom. 16:17), immoral45 conduct (1 Cor. 5:11), disorderly walk (2 Thess. 3:6, 9), covetous46 spirit (Eph. 5:5; 1 Cor. 5:11), arrogant47 conduct (3 John 9), going to law (1 Cor. 6:6).
The following constitutes a proper and Scriptural course of treatment for such cases:
1. The first member who has knowledge of the offense should, as in the case of private offenses, seek the offender, ascertain48 the facts, and attempt to reconcile or remove the difficulty. Not till he has done this should he make it public, or bring it before the church.
2. But if no one will, or can, pursue this course of personal effort, or if such a course proves unsuccessful, then any member having knowledge of the facts should confer with the pastor and deacons as to the best course to be pursued.
3. The pastor and deacons should, by the best method they are capable of devising, labor to adjust the matter without bringing it into the church, or otherwise making it public.
[p. 33] 4. But if their efforts fail, or if the case be already public, and a reproach and scandal to religion, then they should bring it to the church, and it should direct a proper course of discipline.
5. The church, thus having the case before it, should either appoint a committee to visit the offender, or cite him before the body to answer the charge. He should be allowed to hear the evidence against him, know the witnesses, and be permitted to answer for himself.
6. If the accused disproves the charges, or if he confesses the wrong, makes suitable acknowledgment, and, so far as possible, reparation, with promise of amendment49, in all ordinary cases, this should be deemed satisfactory, and the case be dismissed.
7. But if, after patient, deliberate, and prayerful labor, all efforts fail to reclaim50 the offender, then, however painful the necessity, the church must withdraw its fellowship from him, and put him away from them.
8. If the case be one of flagrant immorality51, by which the reputation of the body is compromised and the Christian name scandalized, on being proved or confessed, [p. 34] the hand of fellowship may be at once withdrawn52 from the offender, notwithstanding any confessions53 and promises of amendment; but not without a trial.
The church’s good name and the honor of religion demand this testimony54 against evil. He may be subsequently restored, if suitably penitent55.
Note 1.—All discipline should be conducted in the spirit of Christian meekness and love, with a desire to remove offenses and win offenders56. It must also be done under a deep sense of responsibility to maintain the honor of Christ’s name, the purity of His church, and the integrity of His truth.
Note 2.—If any member shall persist in bringing a private grievance57 before the church, or otherwise make it public before he has pursued the course prescribed in the eighteenth chapter of Matthew, he becomes himself an offender, and subject to the discipline of the body.
Note 3.—When private difficulties exist among members which they cannot, or will not settle, the church should consider them as public offenses, and as such dispose of them, rather than suffer the perpetual injury which they inflict58.
Note 4.—When a member refers to the church any private difficulty, which he has been unable to settle, he must submit it wholly to the disposition of the body, and abide by its decision. If he attempts to revive and prosecute59 it beyond the decision of the church, he becomes an offender, and subject to discipline.
Note 5.—Any member tried by the church has the right to receive copies of all charges against him, the [p. 35] names of his accusers, and the witnesses, both of whom he shall have the privilege of meeting face to face, hearing their statements, bringing witnesses on his side, and answering for himself before the body.
Note 6.—Every member on trial or excluded, shall have furnished at his request, authentic60 copies of all proceedings61 had by the church in his case, officially certified62.
Note 7.—No member under discipline can have the right to bring any person, not a member, before the church as his advocate, except by consent of the body.
Note 8.—In every case of exclusion63, the charges against the member, and the reasons for his exclusion, should be accurately entered on the records of the church.
Note 9.—If at any time it shall become apparent, or seem probable to the church that it has for any reason dealt unjustly with a member, or excluded him without sufficient cause, it should at once, and without request by concession64 and restoration, so far as possible, repair the injury it has done him.
Note 10.—The church should hold itself bound to restore to its fellowship an excluded member when, ever he gives satisfactory evidence of repentance65 and reformation consistent with godliness.
Note 11.—The church will exercise is legitimate66 authority, and vindicate67 its honor and rectitude in the administration of discipline, even though the member should regard such discipline as unjust or oppressive.
Note 12.—Nothing can be considered a just and reasonable cause for discipline, except what is forbidden by the letter of the spirit of Scripture68. And [p. 36] nothing can be considered a sufficient cause for disfellowship and exclusion, except what is clearly contrary to Scripture, and what would have prevented the reception of the person into the church, had it been known to exist at the time of his reception.
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1
regenerate
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| vt.使恢复，使新生；vi.恢复，再生；adj.恢复的 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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piety
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| n.虔诚，虔敬 | |
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partisan
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| adj.党派性的；游击队的；n.游击队员；党徒 | |
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strife
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| n.争吵，冲突，倾轧，竞争 | |
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offenses
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| n.进攻( offense的名词复数 )；（球队的）前锋；进攻方法；攻势 | |
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offense
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| n.犯规，违法行为；冒犯，得罪 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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pastor
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| n.牧师，牧人 | |
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influential
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| adj.有影响的，有权势的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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rectify
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| v.订正，矫正，改正 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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contentious
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| adj.好辩的，善争吵的 | |
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factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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chronic
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| adj.(疾病)长期未愈的，慢性的；极坏的 | |
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judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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meekness
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| n.温顺，柔和 | |
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erring
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| 做错事的，错误的 | |
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lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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accurately
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| adv.准确地，精确地 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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24
pertain
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| v.(to)附属，从属；关于；有关；适合，相称 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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saviour
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| n.拯救者，救星 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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deviation
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| n.背离，偏离；偏差，偏向；离题 | |
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offender
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| n.冒犯者，违反者，犯罪者 | |
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30
trespass
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| n./v.侵犯，闯入私人领地 | |
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31
upbraid
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| v.斥责，责骂，责备 | |
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32
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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33
abide
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| vi.遵守；坚持；vt.忍受 | |
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34
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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36
incorrigible
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| adj.难以纠正的，屡教不改的 | |
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excision
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| n.删掉；除去 | |
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covenant
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| n.盟约，契约；v.订盟约 | |
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obligatory
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| adj.强制性的，义务的，必须的 | |
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40
reconciliation
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| n.和解，和谐，一致 | |
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41
judiciously
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| adv.明断地，明智而审慎地 | |
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42
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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43
doctrine
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| n.教义；主义；学说 | |
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44
contention
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| n.争论，争辩，论战；论点，主张 | |
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45
immoral
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| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
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46
covetous
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| adj.贪婪的，贪心的 | |
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47
arrogant
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| adj.傲慢的，自大的 | |
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48
ascertain
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| vt.发现，确定，查明，弄清 | |
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49
amendment
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| n.改正，修正，改善，修正案 | |
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50
reclaim
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| v.要求归还，收回；开垦 | |
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51
immorality
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| n. 不道德, 无道义 | |
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52
withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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53
confessions
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| n.承认( confession的名词复数 )；自首；声明；（向神父的）忏悔 | |
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54
testimony
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| n.证词；见证，证明 | |
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55
penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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56
offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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57
grievance
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| n.怨愤，气恼，委屈 | |
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58
inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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59
prosecute
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| vt.告发；进行；vi.告发，起诉，作检察官 | |
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60
authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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61
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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62
certified
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| a.经证明合格的；具有证明文件的 | |
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63
exclusion
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| n.拒绝，排除，排斥，远足，远途旅行 | |
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64
concession
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| n.让步，妥协；特许(权) | |
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65
repentance
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| n.懊悔 | |
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66
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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67
vindicate
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| v.为…辩护或辩解，辩明；证明…正确 | |
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68
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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