How to discipline ecclesiastical

This is the third part of a series of articles on the difficult subject of ecclesiastical discipline. Is it based primarily on the work of Jonathan Leeman and his book Discipline in the Church: How does the church protect the name of Jesus?(New Life). [Part 1; Part 2; Part 3; Part 4]

We understand the need for ecclesiastical discipline in the life of a healthy church. We understand that we all have a role to play in the spiritual health of our church. We must now understand the steps we must take to ensure that church discipline is done in a beneficial way.

Mateus18 assumes that most ecclesiastical disciplines will begin with a private situation.
Some sins.
As we know in 1 Corinthians 5.
Are public and should be treated publicly.
Paul did the same in Philippians 4.
2-3 when he asked euody and Syntique to reconcile.
Sometimes.
We will still have to bring a sin to the church.
Even if the person has repented privately (such as when a person becomes pregnant outside of marriage.
For example).
It may not be to discipline the person.
But to inform the church that leadership is conscious and acts in accordance with the teachings of the Bible.
In this case.
The gossip is eliminated and the church remembers its responsibility to care for those involved in sin.

Mature believers should quickly become involved in severe cases. If we feel unable to handle a situation, then we must entrust it to a mature believer and not to our best friend to talk!Some situations are extremely complex and we need wisdom to deal with them. It doesn’t have to be an old one, but it doesn’t have to be a new convert.

How long does it take to talk to someone else about a situation we’re worried about?That’s a tough question. Matthew 18 seems to speak of a process, while 1 Corinthians 5 calls for immediate action, while Titus 3. 10 asks for something else. The key is repentance. But how long do we have to wait before deciding that someone is un remorseful?It can be immediate, it can take a few months, it can take years. People see us from different backgrounds, with different levels of knowledge of the Bible and with different spiritual battles. and the pressures of life. We cannot read the mind and the more we can come the spiritual fruit. How far are people willing to go to give up their sins?Sometimes the gravity of sin is a decisive factor. person with drugs? The public scandal will take effect here. Therefore, we must balance sin with the attitude of the sinner. This process takes time.

If in doubt, show mercy. Matthew 18. 16 makes it clear that all charges against each other must have witnesses; we can’t discipline by intuition. People are innocent until proven guilty. We have to be careful when someone tells us that people are not being attacked for suspicious reasons. It happens a lot. We always question and never accuse. James 1:19 teaches us that discipline should be applied in a spirit of humility, meekness, and patience, looking at us in such a way that we are not tempted either (Galatians 6. 1-2; 2 Timothy 2. 24). -25) . Discipline must be applied without partisanship, so as not to do anything in a spirit of bias (1 Timothy 5. 21).

In severe cases, we will always raise the problem in front of the congregation. It’s part of what it means to be a member of the NCC. This is what Matthew 18:17 means when we are told to tell them for the church. After this step, we are told to delete the person(s). It helps us discuss how we should act with people as members who should be excluded. Some may be serious offenders, who have committed some form of abuse, for example, so people should be warned. All will be treated as unbelievers and the church must be aware of this.

1 Corinthians 5. 9-11; 2 Thessalonians 3, 6, 14 to 15; 2 Timothy 3. 5; Titus 3:10 and 2 John 10 are key texts. The nature of relationships must change, it is not for nothing that this has happened. This is serious. The soul of the person involved is in danger and it is our responsibility to remind him of repentance, remember that part of the ecclesiastical discipline is to warn the rest of the herd not to fall so that they themselves do not fall (1 Timothy 5:20). ).

Finally, discipeding in the name of our Lord always includes the will to forgive. Many, if not most, of those who discipline must also be ready and willing to forgive, comfort, and reaffirm their love for the person in sin (2 Corinthians 2:6-8).

In ecclesiastical discipline, we must exercise extreme caution. The scriptures, not our opinions or dislikes, should be the guide to what sin is. In addition, we must not become hyperchrtic “cisco inspectors”.

2 Thessaloniki 3. 6-15; Matthew 18: 15-17; Romans 16: 17-18 and Titus 3. 9-11 give us some examples for specific cases.

The main concerns that guide us in this area are: (a) the holiness of God; b) the testimony of the herd; (c) the effect on the unity and purity of the herd; and (d) the construction and restoration of the individual.

If you see a transgression or have a specific knowledge of sin or sins, consider these precautions:

First, look for a private correction and/or reconciliation with the offender (Matthew 18. 15). In Matthew 18. 15, many manuscripts say “And if your brother has sinned against you, go and rebuke him in particular. “If you come to me and say ” I think this and this and I think he’s doing something wrong,” then know that I’ll challenge him to confront the person directly. It is always your responsibility to confront your brother or sister. I’m not the chief of police at the church.

If the first step fails, call witnesses to strengthen the effect of discipline, preferably spiritual leaders, so that if presented to the church, it can be firmly tested and established (Matthew 18:16-17; 1 Timothy 5. 19). Help from church leadership should be sought if the problem involves a transgression against the whole body or if it threatens the unity of the body.

These first contacts, private and with witnesses, offer an opportunity for warning in love, correction, and forgiveness; on the other hand, if these first steps do not produce results, it is a warning that more action will be taken and provides an opportunity for serious rebuke (2 Timothy 4. 2; 1 Thessaloniki 5. 12-13; Titus 2. 15; 3. 10).

If the second step fails, look for reconciliation and restoration throughout the body; if more action is needed, they should be taken before the whole Church (2 Thessalonians 3: 14-15; Matthew 18:17; 1 Timothy 5: 20). This does not work, the local body of believers must exercise exclusion: suppression of church membership, loss of right to vote and continued loss of intimate brotherhood. This must be approved and done by the entire congregation (2 Corinthians 2. 6).

In the next article, we will address the question of how to restore a repentant sinner to the congregation.

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