03.10. Discipline

DISCIPLINE.

Every Christian should, if possible, have fellowship with some local congregation. It is best for him and best for the cause in general, for it helps to keep alive in him a feeling of responsibility and keeps him in touch with those who may be a source of strength to him, and it gives the church the benefit of his cooperation. Every church should know its members; this is also best for the members and best for the church. Every church should keep a membership list, and also a record of its proceedings.

LEADERS IN THE CONGREGATION. In discipline, as in all other matters, elders should take the lead. It is their business to fed the church (Acts 20:28), to help the weak (Acts 20:35), and to watch for the souls of those under their charge (Hebrews 13:17). Though there may not be men who have been duly elected as overseers in your congregation, it is a fact that there are those who take the lead. Every body of men, whether organized or unorganized, looks to certain men in their number to lead and direct their affairs; hence, every congregation, even though it may not have duly selected elders, can, and must, exercise discipline.

If a congregation has characteristics sufficient to give it a right to exist, it has a right to protect itself from any who would seek to subvert its aims or destroy its peace. Not only so, but the Lord requires his church to keep itself relatively pure and fit for his service. This is the purpose of discipline.

MEANING OF DISCIPLINE.

Church discipline pertains to the teaching, training, correction, and development of its members, having as its end in view their ultimate salvation. One should not entertain the idea that discipline has to do with nothing but getting rid of unruly members. Withdrawal is to be resorted to only when other disciplinary measures fail. THE NECESSITY FOR DISCIPLINE. In every well-regulated body, whether family, State, or church, discipline must be maintained, otherwise it would go to pieces. It promotes the peace and happiness, as well as the efficiency, of the body, and develops the character of all concerned. Think of a home where discipline is not in evidence, an army where it is not maintained, or a school where it is not observed. Try to imagine a church where Christian discipline does not exist. The children obey the parents, the soldier the duly constituted officer, the student the teacher, and the Christian the Lord; else the peace and usefullness of each is marred and the design of each institution is thwarted. Many churches, in their loose and lax way of doing things, pay little or no attention to discipline. No systematic effort is made to instruct the members nor to train them to become efficient workers. Members go out from such congregations into places where they might, if they knew how to proceed, build up churches of Christ and become leaders in the work. Members absent themselves from the worship week after week, and no effort is made to find the cause nor to bring them back. Instead of cutting off the unruly member of the body, he is allowed to go on his way till he becomes so rotten that he sloughs off. In this way only do some churches ever get rid of worthless members. The fact that Christianity makes some progress, in spite of all these things, is positive proof of its inherent power and vitality. Many churches are to be commended for the discipline they exercise, and you should be encouraged by the work that is being done.

METHODS OF DISCIPLINE. self-discipline. Each member should discipline himself. Paul says: "I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected" (1 Corinthians 9:27). "Crucify the flesh with the passions thereof" (Galatians 5:24); "overcome evil with good" (Romans 12:21)—that is, overcome evil by doing good, when reviled, "revile not again" (1 Peter 2:23); "let your forbearance be known to all men" (Php 4:5); "avenge not yourselves" (Romans 12:19); "in honor preferring one another" (Romans 12:9). You may shrink from public work; this is not a discredit to you; but can you not recall work in your vocation of life which you at one time were timid in undertaking, but now perform it without embarrassment? Did you not have to discipline yourself? Work in the church needs to be done; the needs you know. Perhaps your feeling of a lack of preparation is no greater than others feel. church a source of power. Every effort should be made to develop every member of the church into the highest possible usefulness in the service of the Lord. The church is a storehouse of untold power, if all its possibilities were developed and all its latent forces utilized. Much of its power is allowed to lie dormant, and also much that might be utilized in Christian service goes out into other channels of activity. All this power, much of which is worse than wasted, might be conserved and made use of in the church by the proper training and development of all the members. How to develop this power should be a matter of deep concern to all. We trust the following considerations may be helpful to those who study these lessons. teaching and admonition. No one can develop in the Christian life without a continuous growth in knowledge. Christians live "by every word that proceedeth out of the mouth of God" (Matthew 4:4). How necessary then that the congregation be thoroughly taught the Bible, and what a responsible work is that of the bishops to see that it is done! As shepherds they must feed the flock that it may grow (Acts 20:28; 1 Peter 2:2). Referring to his work with the church at Ephesus, Paul says: "I shrank not from declaring unto you anything that was profitable, and teaching you publicly, and from house to house" (Acts 20:20), He closed his speech by saying: "In all things I gave you an example, that so laboring ye ought to help the weak" (Acts 20:35). training in service. Knowledge alone is not sufficient. Development comes through the practice of knowledge. We should not only teach the young member that it is his duty to do a thing, but teach him how to do it. John the Baptist taught his disciples how to pray, and the Lord’s disciples requested of him: "Lord, teach us to pray, even as John also taught his disciples" (Luke 11:1). Give them practice. Are you teaching a class? Then take some member of the class and teach and drill him during the week till he can teach the lesson at the next meeting, and put him at it. Follow this method with all the members of the class. Repeat the process from time to time. Let the elders seek to develop as many as they can to take the lead in public, both in the Lord’s day meeting and in prayer meetings. Teach them to do personal work. encouragement. Things sometimes look gloomy, and some become discouraged. Here is a fine opportunity for the more aggressive and determined to render some valuable service. Paul exhorts the brethren to "encourage the faint-hearted, support the weak" (1 Thessalonians 5:14). Others are naturally timid, and shrink from doing any work of a public nature. Many such, under proper encouragement, become as effective workers as any. Openly avowing and teaching one’s belief begets confidence and stimulates interest. In fact, no one can long maintain an interest in a theory or system that he neither practices nor preaches. reproving, rebuking. Reproving should never be done in a spirit which conveys to the one reproved the idea that you rejoice in the occasion for a reprimand, nor in a spirit of self-righteousness or "holier- than-thou" bearing, but should ever be done solely with the design of leading the one reproved to avoid the transgression or the neglect of duty in the future. "Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted" (Galatians 6:1). There are times when a public reproof is timely—especially, we think, when some public sin is persistently indulged in. "Them that sin reprove in the sight of all, that the rest also may be in fear" (1 Timothy 5:10). "Reprove them sharply" (Titus 1:13).

FINAL ACTION When all efforts at teaching and training, rebuking and exhorting, fail to keep one in line of duty or bring the erring to repentance, the next move required by the Lord is plainly laid down in the Holy Scriptures. In this matter, as in all other matters, we have no choice but to do what the Lord commanded.

Concerning the notorious case of fornication in the church at Corinth, Paul solemnly commands: "In the name of our Lord Jesus, ye being gathered together, and my spirit, with the power of the Lord Jesus, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. . . . Put away the wicked man from among yourselves" (1 Corinthians 5:1-13). "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the traditions which they received of us" (2 Thessalonians 3:6). "A factious man after a first and second admonition refuse; knowing that such an one is perverted, and sinneth, being self-condemned" (Titus 3:10-11). To the church at Thyatira the Lord said: "But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols. And I gave her time that she should repent; and she willeth not to repent of her fornication" (Revelation 2:20-21). This church, in refusing to take action in this matter, became in a measure partaker of her guilt, and incurred the displeasure of the Lord. It is a warning for churches today.

HOW TO PROCEED. proper spirit. The final object of all disciplinary measures is to develop the member into the greatest usefulness and bring about his final salvation. All measures adopted should be carried out in a spirit best calculated to accomplish the desired end. Let it be realized that to sever a member from the body is a serious matter, and to proceed so as to win and not repel should be the aim of any one who is earnestly seeking the salvation of the erring. Different cases require different treatment, and a thoughtful man who is acquainted with human nature and the Bible will, with prayerful consideration, be able to determine the proper course, personal matters. "If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift" (Matthew 5:23-24). "And if thy brother sin against thee, go show him his fault between thee an him alone: if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican" (Matthew 18:15­). The obligation to take steps to settle a personal matter rests upon both the offender and the offended. If one knows that his brother feels that he has been wronged, he should go to him and seek reconciliation; and if one thinks he has been wronged, he should go to the offender and seek reconciliation. With a feeling of responsibility for settlement resting on both the offender and the offended, there should be no serious trouble in reaching an agreement. With a desire for settlement strong enough on the part of each to lead each to be willing to make sacrifices or concessions concerning his own rights and privileges, a settlement usually results. But should the one seeking the reconciliation fail in his personal efforts, then he should take others to assist him. If these fail, he should then tell it to the ’church, his helpers being witnesses. "If he hear thee, thou hast gained thy brother"—and certainly your object should be to save him; and his course has been unchristian, else he has not trespassed against you. Your object should be to bring to an end the estranged feelings and to show him the sinfulness of his conduct, Seek to save him. Remember: "If any among you err from the truth, and one convert him; let him know, that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins" (James 5:19-20). In approaching him, let it not be with the air that you seek to have your feelings placated only, but rather manifest an interest in saving him from sin. public offense. By this we mean those offenses which concern the whole body. Personal offenses referred to in the preceding paragraph become public, or offenses to be taken notice of by the church, when it has been brought before the church for action. The sin on the part of any member which becomes generally known is a public sin, as we view it. You should not seek to advertise even a public sin, but when it becomes generally known it should be corrected publicly. leaders in withdrawal, The elders who are appointed overseers in the church are by that appointment the responsible leaders in all such matters. They should carefully and prayerfully investigate any case brought to their attention, and, if a public offense, bring the results of their investigation before the church, making known the facts of the person’s guilt or innocence, giving the evidence upon which they base their conclusions. If the accused is found guilty, and will not repent, they should announce that they have exhausted their powers to reclaim him, and failed. As the object is the salvation of the erring, if there are those in the congregation who feel that they may be able to lead the brother to repentance they should be importuned to make the effort, but no undue time should be consumed by such parties. The results of their efforts should be made known before the final action of withdrawal. When final action is taken the entire congregation should concur in the matter. (1 Corinthians 5; 2 Corinthians 2:2-6). making it effective. Frequently a withdrawal of fellowship means but little. The guilty party is not made to feel the force of it. Our attitude toward him before and after the withdrawal differs but little, if any. Such a course has a tendency to make the man feel that the church has gone through a meaningless form. Though we have withdrawn from him, he should be "exhorted as a brother;" yet on our social relations with him the Lord tells us that we should "turn away" from him, not to keep company with him, even to the point of refusing to sit down at the table and eat with him. The fact that he has been withdrawn from denies him the right to the Lord’s table till he has righted his wrongs. But Paul says: "I wrote unto you in my epistle not to company with fornicators; not at all meaning the fornicators of this world, or with the extortioners, or with idolaters; for then must ye needs go out of the world: but as it is, I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat" (1 Corinthians 5:9-11). Paul plainly states that he does not have reference to those of the world, for he says it would be necessary that you go out of the world to avoid them; but if a man is called a brother, with that man, if he be guilty, having withdrawn from him, you must not eat. If reference is had by this passage to the Lord’s Supper, then with such characters who belong to the world you may eat the Lord’s Supper. If your attitude before and after withdrawal is the same toward the one withdrawn from, wherein does he find the force of his discipline and what can be the impression made on the world by your course?

OBJECTIONS.

Many objections offered against withdrawing from members deserve no consideration, for the simple reason that those offering the objections frequently recognize the fact that God demands it, but they seek to make it appear that it is impossible to execute what God commands, or else to do so would ruin the church. However, if the objector thinks he has scripture against withdrawing fellowship, we must investigate what he offers as proof and accept his position or show where he is wrong. The scripture relied on by some, in objecting to withdrawal, is Matthew 13:24-39. Some of the difficulties in this parable are cleared up in the explanation given by the Savior in response to the request of his disciples. In this explanation we learn:

1. Jesus sowed the good seed.

2. The field is the world.

3. The good seed are sons of the kingdom, members of the church.

4. Tares are the children of the devil.

5. The enemy that sowed the tares is the devil.

6. The harvest is the end of the world.

7. The reapers— the servants—are the angels. No matter what interpretation you place on the scope of the parable, it is a fact that it says not one word about the good seed not withdrawing from the tares, but it does show that the angels— reapers—are not to interfere in these matters till the final end of time. No man can put an interpretation on a parable, or figurative speech of any kind, which conflicts with a plain command. You have no more right to make void a plain command by your interpretation than you have by your tradition. "Withdraw from every brother which walketh disorderly." Keep the church pure.

TOPICS FOR INVESTIGATION AND DISCUSSION.

QUESTIONS.