Vol. 4 · No. 4 Winter 2000 The Southern Baptist Journal of Theology

Editor-in-Chief: Church Discipline R. Albert Mohler, Jr. Executive Editor: Editorial: Thomas R. Schreiner Daniel L. Akin 2 Loving Discipline Editor: Thomas R. Schreiner Gregory A. Wills Book Review Editor: 4 Southern Baptists and Church Discipline Chad Owen Brand Associate Editor: R. Albert Mohler, Jr. Brian J. Vickers 16 Church Discipline: The Missing Mark Assistant Editor: Randall K. J. Tan Mark Dever Advisory Board:Timothy K. Beougher 28 Biblical Church Discipline Craig A. Blaising Daniel I. Block Don Cox John B. Polhill 44 The Forgotten Side of Church Discipline Thom S. Rainer Esther H. Rothenbusch H. Wayne House Mark A. Seifrid 60 Church Discipline and the Courts Mark E. Simpson Design: Jared Hallal Hershael York Editorial Office & Subscription Services: 76 Sermon: The Compassion of Confrontation SBTS Box 2388 2825 Lexington Rd. The SBJT Forum: Louisville, KY 40280 84 Perspectives on Church Discipline (800) 626-5525, x4413 Editorial E-Mail: [email protected] 92 Book Reviews

Yearly subscription costs for four issues: $20, individual inside the U. S.; $30, ATLA Religion Database on CD-ROM, published by the American Theological individual outside the U. S.; $35, institutional inside the U. S.; $45, institutional Library Association, 250 S. Wacker Dr., 16th Flr., Chicago, IL 60606, E-mail: outside the U. S. Opinions expressed in The Southern Baptist Journal of Theology [email protected], WWW: http://atla.com/. are solely the responsibility of the authors and are not necessarily those of the THE SOUTHERN BAPTIST JOURNAL OF THEOLOGY is published quarterly by editors, members of the Advisory Board, or The Forum. We encourage the sub- The Southern Baptist Theological Seminary, 2825 Lexington Road, Louisville, KY mission of letters, suggestions and articles by our readers. Any article submis- 40280. Winter 2000. Vol. 4, No. 4. Copyright © 2000 The Southern Baptist sions should conform to the Journal of Biblical Literature stylistic guidelines. Theological Seminary. ISSN 1520-7307. Second Class postage paid at This periodical is indexed in Religion Index One: Periodicals, the Index to Book Louisville, KY. Postmaster: Send address changes to: SBTS Box 2388, Reviews in Religions, Religion Indexes: Ten Year Subset on CD-ROM, and the 2825 Lexington Road, Louisville, KY 40280. 1 Loving Discipline Editorial: Thomas R. Schreiner

Thomas R. Schreiner is a profes- We devote an issue of the journal to church are walking in the Spirit (Gal 6:1). Discern- sor of New Testament at The Southern discipline since it is often forgotten or ment must be exercised to detect those Baptist Theological Seminary. He has overlooked in today’s church, even in who have fallen astray into sin. Does such also taught New Testament at Azusa churches that claim to live according to judgment fall under the strictures of Pacific University and Bethel Theologi- the scriptures. What must be said at the Romans 2:1 where Paul condemns those cal Seminary. Recently, he completed a outset is that discipline is not contrary to who judge others? Not if it is exercised commentary on Romans in the Baker love but, an expression of love, when “in a spirit of gentleness, looking to your- Exegetical Commentary Series. Cur- properly applied. Our culture is quick to self lest you also be tempted” (Gal 6:1). rently, he is working on a theology of use labels, such as, “mean-spirited,” Judging that is supercilious, censorious, the apostle Paul and is co-authoring a “harsh,” and “proud” against those who and proud is castigated by Paul, but there work on perseverance and assurance exercise discipline. We are prone to con- is a kind of evaluation of others that is (both due from InterVarsity Press). He fuse love with sentimentality, thinking gentle but firm, loving but strict, humble is also serving as the preaching pastor that love is always accepting, soft, and but severe. Hatred should never co-exist of Trinity Baptist Church in Louisville, tolerant. Some parents commit this error with discipline. Associating with or even Kentucky. in raising their children, and so are reluc- eating with a person under discipline is tant to correct and admonish them. They banned (1 Cor 5:9, 11), for such fellowship shower their children with gifts and would communicate that nothing serious give them everything they desire, and has happened. Relating to the person as then wonder why their children are usual would display a lack of love, betray- self-absorbed. Genuine love, of course, ing apathy about the person’s salvation. expresses itself through both encourage- If we see someone who is about to wan- ment and admonishment, both acceptance der over a cliff and destroy himself, it is and correction. In the same way, when unloving to say nothing and watch that the church is functioning in a healthy person plunge to destruction. manner, the members are both comforted In this issue of the journal the biblical and corrected. and theological foundations for church Censorious judgment of others is itself discipline are explored and defended. censured by Paul (Rom 2:1), but it does How did our Baptist forefathers view not follow from this that all evaluation and practice church discipline? Greg Wills and judgment of others is banned.1 The provides a historical perspective, opening judgment of unbelievers is to be left to a window into church discipline in the God, for unbelievers are not part of the nineteenth century by contrasting it with Christian community (1 Cor 5:12-13), but the virtual abandonment of discipline Paul specifically commands believers to in the twentieth century. How can judge one another in 1 Cor 5:12, “Should churches practice church discipline in a you not judge those inside the church?” litigious culture in which lawsuits are The beauty of the church is preserved by exceedingly common? Lawsuits may not mutual accountability and responsibility. be avoided, even by churches that are Those who are tripped up by sin are to be prudent. Churches can take some steps, restored by others in the community who however, to protect themselves, as Wayne 2 House explains in his practical article. Should pastors be restored who have sinned in a way that warrants their dis- missal? This is a large question that is not examined in detail, but Don Carson helps us begin to sort through the issue in his insightful forum piece. Every article in this issue is instructive and challenging, but I will never forget the day I heard Hershael York’s sermon on church discipline in the Southern Seminary Chapel. It is one of the most powerful sermons I have ever heard, and that sermon is included for the edifi- cation of our readers in this issue. Finally, it should be noted that we are adding a new feature to the journal in this issue. Beginning with this issue we will regularly include reviews of significant books. Dr. Chad Brand, professor of the- ology at Boyce College, is our book review editor, and I am grateful for his assistance in this matter. No one has time to read all that is being written today, and book reviews provide a summary and critique of important works, helping us decide whether we should take the time to read the book under review. I am confident that the addition of book reviews will make The Southern Baptist Journal of Theology even more useful to our readers.

ENDNOTES 1 Most of this paragraph is taken from my forthcoming book, Paul, Apostle of God’s Glory in Christ: A Pauline Theology (Downers Grove: InterVarsity Press, 2001). Used by permission.

3 Southern Baptists and Church Discipline Gregory A. Wills

Gregory A. Wills is Assistant Pro- For more than twenty years voting put them through counseling and remove fessor of Church History at the South- majorities at the annual meetings of them from committees and public roles. ern Baptist Theological Seminary. He is the Southern Baptist Convention have But immorality and heresy rarely jeopar- the author of the highly acclaimed endorsed a “conservative” platform based dize membership. Churches in practice Democratic Religion: Freedom, Author- on a commitment to the inerrancy of the deny their authority to judge the belief ity and Church Discipline in the Baptist scriptures. They have rejected the “mod- and behavior of individual members. This South, 1785-1900 (Oxford University erate” platform based on freedom and was not always the case. Before the twen- Press, 1996). toleration. The argument was not theoreti- tieth century Baptist churches in the South cal. The question at stake was whether the exercised strict authority over the behav- convention had authority to establish doc- ior and belief of their individual members. trinal boundaries—to enforce doctrinal They expressed this authority primarily orthodoxy as a condition of service as a in the practice of church discipline. trustee or employee of the convention’s boards and seminaries. When convention Baptist Church Discipline in the majorities voted in favor of inerrancy, Nineteenth-Century South they asserted that the convention had In 1806 William Barnes became authority to judge religious beliefs in its estranged from some of the members of appointments. the Savannah First Baptist Church and In our churches, however, we demon- requested letters of dismission in order strate considerable ambivalence toward that he and his family might join another asserting such authority. We want to make church. The church believed that Barnes certain that our missionaries and semi- had neglected his religious duties and nary professors are orthodox in faith and charged him with “continued absence pure in behavior, but we tolerate much from the church, and from the Table of the lower standards in our churches. Pastors, Lord, at our communion.” Pastor Henry missionaries, and teachers are rightly held Holcombe advised the church to deal with to higher standards. But our churches him gently and so they pronounced falter in enforcing New Testament stan- against him “the lowest censure of the dards of church membership. Once per- church, to wit, rebuke.” Barnes ignored sons have prayed the sinner’s prayer and the action.1 submitted to immersion, their member- One month later, the church again ship is secure in most churches for as long cited him to answer for his absence. They as they wish to remain a member—usu- interpreted his withdrawal as rebellion ally longer. against their authority and grieved at “the Most of our churches do not wish to apparent contempt with which Brother tolerate sin and heresy. In many churches William B. Barnes has for a long time immoral members receive attention from treated us, by his perpetual absence from the pastor and other leaders. The leaders our days of discipline, as well as from our 4 communion seasons, not partaking with may have opportunity to seek res- toration on gospel principles. us of the Lord’s Supper.” When Henry Williams delivered the When the church informed Barnes, he church’s message, Barnes exploded in “said he was willing they proceed to his frustration. His attempts to cast off eccle- excommunication.” On Sunday, pastor siastical control had failed. According to Henry Holcombe, “towards the latter part Williams’s account, Barnes “appeared of his forenoon sermon in a very moder- very angry, expressed dissatisfaction with ate and delicate manner pronounced the some of the brethren, and at length swore church’s act of excommunication against profanely that he would not appear at any Mr. William B. Barnes.” In the final action ecclesiastical court, for that he hated them, of this four-month drama, the Savannah and always had hated them, etc.” When Baptist Church demoted “Brother Barnes” Barnes did not appear as summoned, the to “Mr. Barnes.” church disbarred him from the privileges If he did not know it before, Barnes of membership, including the Lord’s Sup- discovered the hard way that Baptists per, and resolved “that Brother William accepted no opposition to the principle of B. Barnes, not only for his repeated con- ecclesiastical authority. To an antebellum tempt of this church, but also for the Baptist, a church without discipline had horrid sin of profane swearing, be sus- little claim to be a church of Christ. For pended.” this reason Savannah Baptists refused to The church’s forbearance extended two permit Barnes to absent himself from their months more. Then they excommunicated “days of discipline.” For the same reason, him. the church refused to allow Barnes’s “con- tempt” to go unrebuked. Baptists installed Our beloved pastor [Henry Hol- combe] stated to the church that it discipline at the center of church life and was long since the church had required their members to submit to the expected that our brother William B. Barnes would have been publicly church’s authority. expelled by excommunication from Nineteenth-century Southern Baptists the special privileges of this church, exercised church discipline on a remark- that he however had thought proper to write to him, and had used every able scale. Because they believed that it argument to induce his return to was a divine ordinance instituted by the his duty and to order, hoping Head of the church, they exercised disci- thereby to gain him by love, that he had also received letters from pline with unremitting ardor. Year after him, but that he was sorry to inform year they repeated the Barnes affair the church that there was no reason, throughout the South. By the time of the from the spirit in which he wrote, to hope for his wished for restora- Civil War Southern Baptists had excom- tion. The church, after expressing municated more than forty thousand much sorrow, for the necessity which impelled them, unanimously members in Georgia alone. Baptist resolved to excommunicate the churches in the southern states brought offending brother from this church, to trial between 3 and 4 percent of their but in order that the cup of forbear- ance should, as it were, be drained membership every year. They excommu- towards him, they agreed that his nicated about half of those brought to trial, sentence should not be made public excluding between 1 and 2 percent of their till next Lord’s Day a week, that he membership annually.2 5 Churches attended to their discipline Once the church convicted an offender, at their monthly church conferences. Most they imposed one of two sentences. Those churches had worship only once per offenders who were guilty of less serious month. On the Saturday prior to the offenses and who repented of them monthly service they held their confer- received “rebuke” or “censure” from ence. Here they dealt with all matters of the moderator of the conference. He fellowship, including discipline. The dis- explained the nature of the offense, why cipline sometimes began when an indi- it was immoral according to the scriptures, vidual arose to accuse himself. “Brother and how it injured the glory of Christ and Lovall accused himself of drinking too the soul of the offender. The church how- much spiritous liquor and of getting into ever retained in fellowship the member a great rage of anger at the same time,” or thus admonished. “brother Dread Wilder came forward Those offenders who did not repent and observed that he had lately gotten received excommunication. So did those very angry, for which ordered that he be who committed serious offenses— reproved by the Moderator which was whether they repented or not. Excommu- done.”3 nication was exclusion from the More commonly one of the leaders fellowship of the church. It withdrew the of the congregation, usually a deacon, privileges of membership. Excluded per- accused. For example, “Brother Jones from sons could not participate in the Lord’s the Board of Deacons, preferred charges Supper, could not vote in conference, and of profanity and unchristian conduct no longer bore the title “brother” or “sis- against Brother Oppenheim.” The church ter.” This did not mean that they were not then appointed a discipline committee, as truly redeemed. It meant rather that the in this case, to “investigate the matter, and person’s belief or behavior was incompat- cite Brother Oppenheim to appear before ible with church membership. the church and answer said charges.” In most churches pastors pronounced Such committees reported their findings the sentence. When Newnan (Georgia) and recommended either guilt or inno- Baptist Church excluded Jeremiah Mulloy, cence. The church sometimes rejected the the clerk’s et ceteras indicated the use of a report and charged the committee to do a formula: “The sentence was immediately better job. When they accepted the report, pronounced by the Moderator that Jere they could either follow the recommen- Mulloy was no more known as brother, dation or not. If the church found the etc. etc.” One clerk left a detailed descrip- accused guilty, they moved on to the tion of how William B. Johnson, pastor of sentence.4 Savannah Baptist Church and later the Accused members who denied their first president of the Southern Baptist guilt gained acquittal almost half the time. Convention, addressed Elizabeth Jones: But the accused confessed their guilt in more than 90 percent of cases. The Our pastor proceeded to the pain- ful, solemn act of declaring to her in churches generally sought to be fair and the presence of the church her expul- to discover the truth. The members gen- sion from its fellowship and privi- erally submitted and acknowledged their leges. In doing this he opened to her view the dreadful nature and 5 crimes. tendency of the crime she had so 6 habitually committed for a long permitted women members to vote, time. He explained to her the nature of the obligations she had been though some restricted this. In many brought under to abstain from all churches the black members voted also. sin. He stated to her the guilt she had Church authority, they held, inhered in the contracted in violation of these obli- gations by the commission of the congregation jointly. crime for which she was excommu- Women made up the majority of the nicated. The nature and design of church membership in Southern Baptist the awful censure which she had incurred was explained also, and the churches in the nineteenth century, con- whole enforced upon her heart and stituting between 60 and 65 percent of conscience with encouraging words the membership. But the men kept the to induce her to turn from the error of her ways to the Lord for mercy machinery going by providing a steady and pardon. stream of offenders to the church confer- ences. Men were the offenders in 74 per- By such declarations of ecclesiastical cent of cases. On average the churches authority churches expressed their confi- hauled one out of every twelve white male dence that they acted in obedience to the members before the church every year.7 explicit commands of Christ and his Baptists typically distinguished 6 apostles. between grave and minor offences. Grave The churches restored about one- offenses intrinsically damaged the repu- third of excommunicants to membership. tation of Christ and his church in the Excluded members who repented of the eyes of the world. They demanded imme- offense gained restoration. The churches diate and decisive action. Churches gen- judged the repentance. They expected erally excluded persons guilty of grave penitents to attend the worship services offenses whether they repented or not. regularly and to persevere in righteous Those guilty of lesser offenses generally behavior for three to twelve months retained their membership after confess- after their exclusion. They then appeared ing their sin and accepting a rebuke from before the church, confessed their sin, the moderator. vindicated the church’s action and author- The churches noticed a broad range of ity, and pledged to lead a moral life. offences: drunkenness, absence from Churches judged such a repentance genu- church, resisting the authority of the ine and restored the excommunicate to church, interpersonal hostility, slander, membership. anger, quarreling, cursing, swearing, pro- Discipline sometimes troubled the fanity, falsehood, adultery, fornication, church and divided the members into fighting, abuse, theft, debt evasion, ne- factions. Sometimes churches formally glecting family, neglecting duty, Sabbath- separated. But remarkably few persons breaking, dancing, horse-racing, and resisted the church’s authority. Most rec- gambling. Baptist churches indicted mem- ognized the church’s right to enforce bers who did such things. standards of belief and behavior through discipline. Purposes of Church Discipline The churches practiced discipline Church discipline was always difficult democratically. In most churches every and unpleasant. The wonder is not that member voted. The majority of churches Baptists practiced it on a large scale but 7 that they practiced it at all. But Baptists with Chiles that “the individual under persevered in church discipline because censure will be benefited by strict and they believed that discipleship required prompt discipline, being convinced that it. Christ commanded his churches to the law of Christ condemns his conduct, exclude those who were immoral or who and that the church must enforce that denied the doctrines of the gospel. They law.” Discipline was a medicine of the soul could not in good conscience call them- for straying members.8 selves Christians while ignoring a clear Baptists also believed that their strict command of Christ. discipline supported evangelism and the Baptists drew encouragement in their conversion of sinners. James P. Boyce, pas- practice however from reflecting on the tor of Columbia (South Carolina) Baptist benefits of discipline. The benefits, they Church and founding president of The felt, were basically three: discipline kept Southern Baptist Theological Seminary, the churches pure and thereby glorified urged this consideration in 1852: Christ; discipline aided the offenders themselves; and discipline fostered Another reason to exercise church discipline is, that thus only can the revival and the conversion of sinners. church be led to perform the glori- Discipline kept the churches pure by ous work of evangelizing the world. expelling the wicked. It also exposed Not only is it true that to none but a holy church will the Holy Spirit be hypocrites and excised the old leaven. It given as an assistant, and as a con- also motivated the rest of the membership sequence of this, it could have no to pursue holiness. J. M. Chiles, a South success; but the want of obedience to Christ’s will in minor matters, and Carolina pastor, described this benefit of of conformity to his example in church discipline in 1856: ordinary life, will prevent obedience to him with respect to those com- mands which require the exercise of “Them that sin rebuke before all, self-denial, and the putting forth of that others also may fear.” Thus will earnest and continued effort, and it serve as a check upon sin, and an conformity to an example so far incentive to holiness. It will further above that which man can attain, benefit the church by increasing it[s] without divine assistance, as to give spirituality. Obedience to the divine of itself sufficient proof of the dis- command is always attended with cipleship of him who thus conforms. the divine blessing, and the exclu- sion of unworthy members, will remove those who were as an Both church discipline and personal incumbent [encumbrance] to the evangelism went against the grain of per- advancing prosperity of the body. It cannot be supposed that all who sonal comfort. If Christians did not exer- unite with the church are genuine cise the self-denial requisite to keep up Christians. Some are deceived mis- church discipline, they could not be taking partial awakenings for thor- ough convictions, and partial expected to exercise the denial requisite reformation for thorough conver- for evangelism. Disobedience in one area sion. Others act hypocritically and could be expected to spread to the other.9 impose upon the church by a mere picture of piety to accomplish a self- Baptists believed also that God poured ish end. out the blessings of the Holy Spirit upon churches that were strict and faithful in Baptists exercised discipline for the ben- their discipline. In 1817 Georgia, an eye- efit of the offender also. Baptists agreed witness recalled, “brother Lancaster,” a 8 member of the Powelton Baptist Church, us have a thorough winnowing of the “rendered himself obnoxious to disci- wheat and get rid of the chaff.” pline” by allowing the young people at Lancaster charged that the church cried his house to dance at his daughter’s wed- out against dancing and fiddling when ding. The dancers conducted themselves more serious offenses passed without cen- with decorum and Lancaster saw no harm sure. Turning to the assembled members, in celebrating the occasion with fiddling he indicted them for Sabbath breaking, and dancing. The church saw the matter partiality, worldliness, and gossiping. The differently. On conference day, “after sing- church stigmatized the tunes of five- ing and prayer, the ecclesiastical court was dollar fiddles in the cabins of the poor as opened, the Rev. Jesse Mercer, the pastor worldly, Lancaster insinuated, but blessed of said church, presiding as moderator.” the notes of eight-hundred-dollar pianos A large crowd attended, some for and in the mansions of the rich as an “inno- some against Lancaster. Mercer intro- cent recreation.” The women of the duced the case to the congregation, church, his chief accusers, had refined explained the rules of “the judicatory,” away their piety, lavishing praise on the and delineated the reasons why fiddling “frothy” discourses of important preach- and dancing should be considered ers, but showering contempt on the simple immoral: modern dancing was sensual sermons of plain, rustic ministers. and lascivious, and it would be impossible When Lancaster’s courage failed, Mer- for Christians embarking upon a dance cer encouraged him to continue, saying “to invoke the blessing of God by prayer.” that it was good “that our faults be He urged the church to settle the “vexed exposed, and that we ought to submit to question” of dancing once and for all.10 have them whipped in the proper spirit Mercer, president of the Georgia Bap- of charity.” The women likewise shouted tist Convention from 1822 to 1840, gained “Go on! Go on! We want to know what fame as a pastor, preacher, and denomi- it is that sticks in your throat.” When national leader. His ability to manage Lancaster finished, he asked forgiveness discipline proceedings was reputedly for the frolic. Mercer “rose in tears,” without equal—he rarely failed to carry offering prayer that God would make the his point. The Lancaster trial was no trial an “occasion of a gracious outpour- exception. Lancaster rose from his seat ing of his Spirit, of burying all animosi- and admitted that the accusation was true, ties and ill feelings.” The church then “but never until now have I been prepared “rose up to greet and shake hands with to confess its guilt.” Mercer’s “learned and the offending brother, and to sing and lucid address” convinced him that he was rejoice together—and that was the a transgressor. Normally at this point commencement of the most signal revival in the trial, the offender would have ever had in that church.” According to requested forgiveness, and the church Baptists like Mercer, “a thorough winnow- would have granted it, but now the ing of the wheat” resulted in a harvest of accused turned accuser, and some of the souls and renewed devotion to God. members egged him on: “Let him go on! Let him go on!” Mercer thought Lancaster The Lapse of Church Discipline out of order, but agreed to allow it: “Let In the 1870s the practice of church dis- 9 cipline in Southern Baptist churches Its lapse meant the loss of discipline. began to subside. The trend accelerated in subsequent decades. By the 1930s dis- Twenty-First-Century Prospects cipline was quite rare—most reported Southern Baptists have established exclusions were merely the cleaning of their commitment to the inerrancy of the church rolls of names of members long scriptures. These scriptures teach the inactive and forgotten. In the 1940s most obligation of the churches to protect their associations stopped bothering to record purity by church discipline. Yet most exclusions. Southern Baptist churches manifest little No Baptist leaders opposed discipline. zeal to obey the scripture here. They on the contrary urged its recovery. Recovery will not be easy should it ever Z. T. Cody, the talented and engaging occur. There are powerful trends running editor of South Carolina’s Baptist Courier, counter to all that discipline entails. Our lamented the loss of discipline in 1921: local church ecclesiology is weak in theory and practice—that is, we can not find a Our churches have practically no discipline. As to worldliness and scriptural ecclesiology, so we substitute minor offences, many of our whatever seems to promote conversion churches do nothing. But what is and denominational loyalty. We lack spiri- far worse, our churches often allow the most serious moral transgres- tuality—we fear humans more than God. sions to go unnoticed. Even at times, We are worldly. We surely have a large to save a disturbance in the church, percentage of unregenerate church mem- they will grant a minister a letter who, as they know, has grossly bers. We do not trust God to accomplish violated, not only the proprieties of his will in his way. We refuse to insist upon life, but the moral law of God. . . . a scripture teaching that affects anyone What we dread today more than aught else is a disturbance in the other than ourselves. We do not have that “peace” of a church. . . .We do not confidence in interpretation that is will- know what is the remedy for this lapsed condition. ing to take responsibility for it. Victor Masters, who edited Baptist Victor Masters, George W. Truett, J. B. papers in Virginia, South Carolina, and Gambrell, and other denominational lead- Kentucky, concluded that Baptists did not ers of the early twentieth century exhorted exercise church discipline because they Southern Baptists to recover church dis- nurtured a false sentimentality: cipline. But there was no recovery. Like Sentimentality is an enemy of an ebb tide it slipped away.11 church discipline. Sentimentality is The causes are complex. Such factors the love of man divorced from the as urbanization, faith in moral and social love of truth. Under the specious guise of broadened sympathies it progress, civil religion, activism, and the cloaks a big lot of hypocrisy and search for church efficiency contributed. moral decay. The church sentimen- Commitment to an expansive individual- talist is so kind to his fellow church member that he is willing to ignore ism grew in response to such cultural the plain instructions of the Book of trends and undermined the traditional his faith rather than bring him to Baptist commitment to the authority of the account for unchristian conduct. “Judge not that ye be not judged,” congregation. Belief in the authority of the he quotes, but he forgets to quote (1 congregation is foundational to discipline. Cor. 5:12, 13) “Do not ye judge them 10 that are within, whereas them that bers (e.g., 2 Thess 3:14; 1 Tim 5:20; Tit 3:10; are without God judgeth.”12 2 John 3:10). Jesus commends the church at Ephesus because they “cannot tolerate The reasons that led to the decline of wicked men” (Rev 2:2) and he rebukes the discipline are with us still. J. C. Hiden has churches at Pergamum and Thyatira for summarized the problems: tolerating false teaching and false teach- While it is true that a Baptist church ers (Rev 2:14-16, 20-23). is, in theory, a body of regenerated, Some will object that discipline violates baptized believers, it can hardly be soul liberty. We have a right, they say, to doubted that, in our wild scramble for numbers, we of this generation— serve God as we believe that he requires. preachers and people—are becom- I grant this. But, they say, church discipline ing less and less disposed to insist will interfere with this right. This I reject. upon what our fathers used to call the marks of a genuine “grace expe- Discipline does not interfere with any rience” on the part of those who member’s rights. It does not seek to offer themselves as candidates for coerce or constrain persons against their baptism and church membership. . . . If a long church-roll were any evi- will, though it does seek to move the will. dence of efficiency, or if large num- The church rightly replies that its mem- bers were indication of large graces, it would be easy to understand this bers are free to do as they see fit, but they all prevailing anxiety for numbers. must grant the church the same freedom But when it is perfectly clear to they claim for themselves. The church has the dullest apprehension among us, that such is not the case, it must be a right to do what it believes God requires confessed that this wild desire for it to do. The church should not seek to counting up our hosts is too highly coerce an immoral member. It merely says, suggestive of David’s sad sin in numbering Israel. Who, where, and “If you commit immorality and refuse of what value are the multitudinous repentance, we must exclude you from hosts of Baptists that we put into the our fellowship.” The individual is as free Associations and Conventions in the bounds of the Southern Baptist as ever to pursue immorality. But he or Convention? she may no longer do so as a member of that church. 13 He wrote this in 1877; it is truer now. Nineteenth-century Baptists argued And then there are the objections to precisely this. In 1825 Georgia pastor discipline. Some will argue that it is con- Samuel Law argued that if the churches trary to scripture. Scripture says “Judge could not exercise discipline they would not lest ye be judged.” But this verse deals not be free but would be captive to not with church discipline but with per- immorality. sonal hypocrisy. Scripture on the contrary requires us to judge. For Christ com- To deny the right of a church to take manded his churches in Matthew 18:15- cognizance of the religious senti- ments of its members would be to 17 to judge and expel the member who sacrifice the liberty of the society to sinned against his brother but did not the licentiousness of the individual. repent. Paul taught the same duty in 1 And [it would be] to say, no body of Christians have any right to deter- Corinthians 5:12. Many commands in the mine that they will unite with those New Testament require the churches to only who are nearly agreed in their judge the teaching and behavior of mem- religious sentiments. . . . For two cannot walk comfortably together 11 except they be agreed; nor can a the freedom of the church to do the same. Christian society flourish, where important truth is sacrificed to If the church is to obey God it must come worldly policy, under the specious to a corporate understanding of what the name of candor and liberality. scripture declares to be its duties. Nine- teenth-century Baptists did this. Baptists submitted both their behavior They did not always come to consen- and their beliefs to the authority of the sus. Sometimes in fact the difference of congregation.14 opinion resulted in schism. Long Run Bap- Some will object similarly that church tist Church in Kentucky divided in 1804 discipline destroys our individual free- when they disagreed about whether it was dom to interpret the Bible for ourselves. sinful to tell a lie to save a life: “Suppose a As individuals we have freedom to inter- man has five children. The Indians come pret for ourselves. This now means some- and kill four of them, the fifth one being thing different from what it once meant hidden near by. The savages then ask the however. It once meant that the state father if he has another child. Would he should leave persons free to interpret the be justifiable in telling them that he had scripture themselves, that it should estab- not?” After impassioned debate the lish no church by law and impose no creed “lying party” withdrew and formed a new by coercion. church. But regardless of the results, duty The reason individuals had to be free to God meant that they had to try.15 to interpret was because God required Disagreements did not discourage them to hear his word and obey it. Chris- them. When differences emerged they tians are obligated to do God’s will. To investigated the scriptures and discussed know our duty we must interpret his and argued from the relevant texts. In 1816 word. We will each have to give account the Columbia (South Carolina) First Bap- before God for our actions. To plead that tist Church decided a dispute about work- we disobeyed because the state com- ing on Sunday: “The business of the manded it is to say merely that we feared church was then entered on; when it humans more than God. But state appeared that brother E. Arledge who had churches illegitimately punished those been engaged in butchering bears on the who obeyed. The state churches for Sabbath days and had been spoken to on example opposed believer’s baptism. Bap- the subject by brother Wilkins, had tists understood scripture to require this appealed to the church for a decision on as a matter of obedience. Baptists suffered the case whether it was not admissible for persecution at the urging or with the him to continue in the practice. The church consent of state churches. They needed however decided that it was improper and religious freedom in order to obey with- that brother Arledge ought to desist from out state interference. The freedom served the practice, which brother Arledge agrees an obligation. to do.” The church arrived at a corporate Churches as well as individuals are interpretation. Individual members sub- obliged to interpret the word of God. God mitted to the church’s decision.16 imposes some duties on churches as It is of course specious to argue that just churches. Church discipline is such a duty. because we can not always agree on the Hence, the freedom of the individual to interpretation of our duties, we should not interpret the word can be no greater than 12 enforce obedience by discipline. Perfect leaven, it will be utterly vain to pray for conversion of souls. . . . An orga- antisepsis in surgical operations is impos- nization which has no corrective sible, but that is no argument for neglect- church discipline, whatever else it ing to sterilize operating rooms. The may be, is scarcely fit to be called a church of Jesus Christ; for the Lord persistence of a few germs is no reason to has said, “Offences must needs perform surgery in the sewer. The attempt come,” “Put away from among at antisepsis improves the outcome yourselves that wicked person.” considerably. So likewise the attempt to Woodfin’s words ought to carry even interpret our duties and discipline greater conviction in our own day.17 improves the results. Some will object that discipline will ENDNOTES injure the church. Our first concern how- 1 Church Book, Savannah First Baptist ever should be doing God’s will. One of Church, Savannah, Ga., 2 May 1806-14 the earmarks of the Reformed Protestant Sept. 1806, Special Collections, Main piety with which English-speaking Bap- Library, Mercer University, Macon, Ga. tists have traditionally identified is confi- This account of the Barnes case is closely dence in God’s power. There is a kind of adapted from my Democratic Religion: motto of this piety: “Attend to duty; leave Freedom, Authority, and Church Discipline the results to God.” In the area of church in the Baptist South, 1785-1900 (New York: discipline we do not trust his power or Oxford University Press, 1997) 11-12. In his word and effectively usurp his author- quotes from nineteenth-century sources, ity in the churches by refusing to do our spelling, capitalization, and punctuation known duty. In fact discipline will bring have been conformed to modern usage; all the benefits that our nineteenth-cen- some abbreviations have been spelled tury predecessors described. out. Some will object that discipline will 2 These statistics derive from the annual harm missions and evangelism. But obe- reports of more than 3,000 association dience to God is no obstacle to conversion. meetings in Alabama, Arkansas, Florida, We can not expect God’s blessing upon Georgia, Kentucky, Louisiana, Mary- churches in deliberate and indifferent land, Mississippi, North Carolina, South disobedience to his plain command. God Carolina, Tennessee, Texas, and Virginia. has blessed Southern Baptist churches in 3 Church Book, Powelton Baptist Church, the twentieth century in spite of our dis- Hancock Co., Ga., 4 Aug. 1798 (both), obedience. Evidence has been growing for Special Collections, Main Library, Mer- at least a generation that God may be cer University, Macon, Ga. withdrawing his blessing. 4 The example is from Church Book, In 1874 A. B. Woodfin, who was pastor Columbia First Baptist Church, Colum- of churches in Virginia, South Carolina, bia, S.C., 4 June 1874, Baptist Historical and Alabama, urged the churches to Collection, James B. Duke Library, faithfulness: Furman University, Greenville, S.C., microfilm. I believe this [church discipline] is 5 the most important subject that can These statistics derive from an analysis engage the pulpit at this time. Until of the minutes of thirty-seven Baptist our churches purge out the old churches in Georgia from 1785 to 1900, 13 for a total of 2,019 church-years. For McJunkin, untitled, Working Chris- more discussion of the usual proce- tian, 20 Apr. 1876, 2. dures of church discipline, see Wills, 37-49. 6 Church Book, Newnan First Baptist Church, Newnan, Ga., 26 Feb. 1831, Special Collections, Main Library, Mercer University, Macon, Ga. 7 See Wills, 50-59. 8 J. M. Chiles, “Circular Letter,” in Edgefield (S.C.) Baptist Association, Minutes, 1856, 16. 9 James P. Boyce, “Church Disci- pline—Its Importance,” Southern Baptist, 18 Feb. 1852, 2. 10This account of the Lancaster case is from Wills, 26-28. 11Z. T. Cody, “The Lapse of Church Discipline,” Baptist Courier, 6 Oct. 1921, 4. See also Victor Masters, “The Decadence of Discipline,” Bap- tist Courier, 17 July 1902, 2; George W. Truett, “Church Discipline,” Bap- tist Courier, 23 Sept. 1915, 1-2; J. B. Gambrell, “Southern and Northern Baptists,” Christian Index, 11 May 1893, 1. 12Victor Masters, “Church Discipline,” Baptist Courier, 21 Aug. 1902, 1-2. 13J. C. Hiden, “Looseness of Disci- pline,” Working Christian, 22 Mar. 1877, 2. 14Samuel Law, “Circular Letter,” in Sunbury (Ga.) Baptist Association, Minutes, 1825, 11-12. 15J. H. Spencer, A History of Kentucky Baptists from 1769-1885 (Cincinnati: J. H. Spencer, 1885), 1:355-356. 16Church Book, Columbia First Bap- tist Church, Columbia, S.C., 19 Oct. 1816, South Caroliniana Library, University of South Carolina, Co- lumbia, S.C. 17A. B. Woodfin, quoted in C. M. 14 15 Church Discipline: The Missing Mark1 R. Albert Mohler, Jr.

R. Albert Mohler, Jr. is President What is pure is corrupted much more quickly Evangelicals have long recognized disci- and Professor of Christian Theology at than what is corrupt is purified. pline as the “third mark” of the authentic The Southern Baptist Theological Semi- —John Cassian (A.D. 360-435) church.2 Authentic biblical discipline is nary. He is the author of numerous not an elective, but a necessary and inte- scholarly articles and has edited and gral mark of authentic Christianity. The decline of church discipline is perhaps contributed to important volumes on How did this happen? How could the the most visible failure of the contempo- theology and culture. Dr. Mohler’s writ- church so quickly and pervasively aban- rary church. No longer concerned with ing is regularly featured in World maga- don one of its most essential functions and maintaining purity of confession or life- zine and Religion News Service. responsibilities? The answer is found in style, the contemporary church sees itself developments both internal and external as a voluntary association of autonomous to the church. members, with minimal moral account- Put simply, the abandonment of church ability to God, much less to each other. discipline is linked to American Chris- The absence of church discipline is no tianity’s creeping accommodation to longer remarkable—it is generally not American culture. As the twentieth cen- even noticed. Regulative and restorative tury began, this accommodation became church discipline is, to many church mem- increasingly evident as the church acqui- bers, no longer a meaningful category, or esced to a culture of moral individualism. even a memory. The present generation Though the nineteenth century was not of both ministers and church members is a golden era for American evangelicals, virtually without experience of biblical the century did see the consolidation of church discipline. evangelical theology and church patterns. As a matter of fact, most Christians Manuals of church discipline and congre- introduced to the biblical teaching con- gational records indicate that discipline cerning church discipline confront the was regularly applied. Protestant congre- issue of church discipline as an idea they gations exercised discipline as a necessary have never before encountered. At first and natural ministry to the members of hearing, the issue seems as antiquarian the church, and as a means of protecting and foreign as the Spanish Inquisition and the doctrinal and moral integrity of the the Salem witch trials. Their only acquain- congregation. tance with the disciplinary ministry of the As ardent congregationalists, the Bap- church is often a literary invention such tists left a particularly instructive record as The Scarlet Letter. of nineteenth-century discipline. Histo- And yet, without a recovery of func- rian Gregory A. Wills aptly commented, tional church discipline—firmly estab- “To an antebellum Baptist, a church with- lished upon the principles revealed in the out discipline would hardly have counted Bible—the church will continue its slide as a church.”3 Churches held regular “Days into moral dissolution and relativism. of Discipline” when the congregation 16 would gather to heal breaches of fellow- of the early twentieth century—an era of ship, admonish wayward members, “progressive” thought and moral liberal- rebuke the obstinate, and, if necessary, ization. By the 1960s, only a minority of excommunicate those who resisted disci- churches even pretended to practice regu- pline. In so doing, congregations under- lative church discipline. Significantly, stood themselves to be following a biblical confessional accountability and moral pattern laid down by Christ and the discipline were generally abandoned apostles for the protection and correction together. of disciples. The theological category of sin has been No sphere of life was considered out- replaced, in many circles, with the psy- side the congregation’s accountability. chological concept of therapy. As Philip Members were to conduct their lives Reiff has argued, the “Triumph of the and witness in harmony with the Bible Therapeutic” is now a fixture of modern and with established moral principles. American culture.4 Church members may Depending on the denominational polity, make poor choices, fail to live up to the discipline was codified in church cov- expectations of an oppressive culture, or enants, books of discipline, congregational be inadequately self-actualized—but they manuals, and confessions of faith. Disci- no longer sin. pline covered both doctrine and conduct. Individuals now claim an enormous Members were disciplined for behavior zone of personal privacy and moral that violated biblical principles or congre- autonomy. The congregation—redefined gational covenants, but also for violations as a mere voluntary association—has no of doctrine and belief. Members were right to intrude into this space. Many con- considered to be under the authority of gregations have forfeited any responsibil- the congregation and accountable to ity to confront even the most public sins each other. of their members. Consumed with prag- By the turn of the century, however, matic methods of church growth and con- church discipline was already on the gregational engineering, most churches decline. In the wake of the Enlightenment, leave moral matters to the domain of the criticism of the Bible and of the doctrines individual conscience. of evangelical orthodoxy was widespread. As Thomas Oden notes, the confession Even the most conservative denomina- of sin is now passé and hopelessly out- tions began to show evidence of decreased dated to many minds. attention to theological orthodoxy. At the same time, the larger culture moved Naturalistic reductionism has invited us to reduce alleged indi- toward the adoption of autonomous vidual sins to social influences for moral individualism. The result of these which individuals are not respon- internal and external developments was sible. Narcissistic hedonism has demeaned any talk of sin or confes- the abandonment of church discipline sion as ungratifying and dysfunc- as ever larger portions of the church tional. Autonomous individualism member’s life were considered off-limits has divorced sin from a caring community. Absolute relativism has to the congregation. regarded moral values as so ambigu- This great shift in church life followed ous that there is no measuring rod against which to assess anything as the tremendous cultural transformations sin. Thus modernity, which is char- 17 acterized by the confluence of these tion.” Liberal Protestantism has lost any four ideological streams, has pre- sumed to do away with confession, moral credibility in the sexual sphere. and has in fact made confession an Homosexuality is not condemned, even embarrassment to the accommodat- though it is clearly condemned in the ing church of modernity.5 Bible. To the contrary, homosexuals get a special caucus at the denominational The very notion of shame has been dis- assembly and their own publications and carded by a generation for which shame special rights. is an unnecessary and repressive hin- Evangelicals, though still claiming drance to personal fulfillment. Even secu- adherence to biblical standards of moral- lar observers have noted the shame- ity, have overwhelmingly capitulated to lessness of modern culture. As James the divorce culture. Where are the evan- Twitchell comments: gelical congregations that hold married We have in the last generation tried couples accountable for maintaining their to push shame aside. The human- marriage vows? To a great extent, evan- potential and recovered-memory gelicals are just slightly behind liberal movements in psychology; the moral relativism of audience-driven Protestantism in accommodating to the Christianity; the penalty-free, all- divorce culture and accepting what ideas-are-equally-good transforma- amounts to “serial monogamy”—faithful- tion in higher education; the rise of no-fault behavior before the law; the ness to one marital partner at a time. This, often outrageous distortions in the too, has been noted by secular observers. telling of history so that certain groups can feel better about them- David Blankenhorn of the Institute for selves; and the “I’m shame-free, but American Values remarked that “over the you should be ashamed of yourself” past three decades, many religious lead- tone of political discourse are just some of the instances wherein this ers . . . have largely abandoned marriage can be seen.6 as a vital area of religious attention, essentially handing the entire matter over Twitchell sees the Christian church aid- to opinion leaders and divorce lawyers in ing and abetting this moral transforma- the secular society. Some members of the tion and abandonment of shame—which clergy seem to have lost interest in defend- is, after all, a natural product of sinful be- ing and strengthening marriage. Others havior. “Looking at the Christian Church report that they worry about offending today, you can only see a dim pentimento members of their congregations who are of what was once painted in the boldest divorced or unmarried.”8 of colors. Christianity has simply lost it. Tied to this worry about offending It no longer articulates the ideal. Sex is on church members is the rise of the “rights the loose. Shame days are over. The Devil culture,” which understands society only has absconded with sin.”7 As Twitchell in terms of individual rights rather than laments, “Go and sin no more” has been moral responsibility. Mary Ann Glendon replaced with “Judge not lest you be of the Harvard Law School documents the judged.” substitution of “rights talk” for moral dis- Demonstration of this moral abandon- course.9 Unable or unwilling to deal with ment is seen in mainline Protestantism’s moral categories, modern men and surrender to an ethic of sexual “libera- women resort to the only moral language 18 they know and understand—the unem- through Moses: “Be sure to keep the com- barrassed claim to “rights” that society mands of the LORD your God and the has no authority to limit or deny. This stipulations and decrees he has given you. “rights talk” is not limited to secular soci- Do what is right and good in the LORD’s ety, however. Church members are so sight, so that it may go well with you and committed to their own version of “rights you may go in and take over the good land talk” that some congregations accept that the LORD promised on oath to your almost any behavior, belief, or “lifestyle” forefathers” (Deut 6:17-18). as acceptable, or at least off-limits to con- The nation is reminded that it is now gregational sanction. known by God’s name and is to reflect His The result of this is the loss of the holiness. “For you are a people holy to the biblical pattern for the church—and the LORD your God. The LORD your God has impending collapse of authentic Chris- chosen you out of all the peoples on the tianity in this generation. As Carl Laney face of the earth” (Deut 7:6). God prom- laments, “The church today is suffering ised His covenant faithfulness to His from an infection which has been allowed people but expected them to obey His to fester....As an infection weakens the Word and follow His law. Israel’s judicial body by destroying its defense mecha- system was largely designed to protect the nisms, so the church has been weakened purity of the nation. by this ugly sore. The church has lost its In the New Testament, the church is power and effectiveness in serving as a likewise described as the people of God vehicle for social, moral, and spiritual who are visible to the world by their change. This illness is due, at least in part, purity of life and integrity of testimony. As to a neglect of church discipline.”10 Peter instructed the church: “But you are a chosen people, a royal priesthood, a holy Holiness and the People of God nation, a people belonging to God, that you Throughout the Bible, the people of may declare the praises of him who called God are characterized by a distinctive you out of darkness into his wonderful purity. This moral purity is not their own light. Once you were not a people, but now achievement, but the work of God within you are the people of God; once you had their midst. As the Lord said to the chil- not received mercy, but now you have dren of Israel, “I am the Lord your God. received mercy” (1 Pet 2:9-10). Consecrate yourselves and be holy, Peter continued, “Dear friends, I urge because I am holy” (Lev 11:44a).11 Given you, as aliens and strangers in the world, that they have been chosen by a holy God to abstain from sinful desires, which war as a people carrying His own name, God’s against your soul. Live such good lives chosen people are to reflect His holiness among the pagans that, though they by their way of living, worship, and beliefs. accuse you of doing wrong, they may see The holiness code is central to the your good deeds and glorify God on the understanding of the Old Testament. As day he visits us” (1 Pet 2:11-12). God’s chosen nation, Israel must live by As the new people of God, the church God’s Word and law, which will set the is to see itself as an alien community in children of Israel visibly apart from their the midst of spiritual darkness—strang- pagan neighbors. As the Lord said ers to the world who must abstain from 19 the lusts and enticements of the world. because the Lord disciplines those he The church is to be conspicuous in its loves, and he punishes everyone he purity and holiness and steadfast in its accepts as a son.’ Endure hardship as confession of the faith once for all deliv- discipline; God is treating you as sons. For ered to the saints. Rather than capitu- what son is not disciplined by his father?” lating to the moral (or immoral) (Heb 12:5-7). As the passage continues, the environment, Christians are to be con- author warns that those who are without spicuous by their good behavior. As discipline “are illegitimate children and Peter summarized, “Just as he who called not true sons” (v. 8). The purpose of disci- you is holy, so be holy in all you do” pline, however, is righteousness. “No dis- (1 Pet 1:15). cipline seems pleasant at the time, but The apostle Paul clearly linked the painful. Later on, however, it produces a holiness expected of believers to the harvest of righteousness and peace for completed work of Christ in redemption: those who have been trained by it” (v. 11). “Once you were alienated from God and This discipline is often evident in suf- were enemies in your minds because of fering—both individual and congrega- your evil behavior. But now he has recon- tional. Persecution by the world has a ciled you by Christ’s physical body purifying effect on the church. This per- through death to present you holy in his secution is not to be sought, but if the sight, without blemish and free from church is “tested by fire,” it must prove accusation” (Col 1:21-22). Clearly, this itself pure and genuine and receive this holiness made complete in the believer is suffering as the Lord’s discipline, even as the work of God; holiness is the evidence children receive the discipline of a father. of His redemptive work. To the Corinthian The fact that this analogy is so foreign to congregation Paul urged, “Let us purify many modern Christians points out the fact ourselves from everything that contami- that discipline has disappeared in many nates body and spirit, perfecting holiness families, as well as in the church. Children out of reverence for God” (2 Cor 7:1). are treated as moral sovereigns in many The identity of the church as the people households, and the social breakdown of of God is to be evident in its pure confes- the family has diminished its moral cred- sion of Christ, its bold testimony to the ibility. The loving discipline portrayed in Gospel, and its moral holiness before the this passage is as foreign to many families watching world. Nothing less will mark the as it is to most congregations. church as the true vessel of the Gospel. God’s loving discipline of His people is His sovereign right and is completely Discipline in the Body in keeping with His moral character—His The first dimension of discipline in the own holiness. His fatherly discipline also church is that discipline exercised directly establishes the authority and pattern for by God as He deals with believers. As the discipline in the church. Correction is for book of Hebrews warns, “You have for- the greater purpose of restoration and the gotten that word of encouragement that even higher purpose of reflecting the addresses you as sons: ‘My son, do not holiness of God. make light of the Lord’s discipline, and The second dimension of discipline in do not lose heart when he rebukes you, the church is that disciplinary responsi- 20 bility addressed to the church itself. Like would have to leave this world. But now I am writing you that you must God’s fatherly discipline of those He not associate with anyone who calls loves, the church is to exercise discipline himself a brother but is sexually as an integral part of its moral and theo- immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. logical responsibility. That the church can With such a man do not even eat. fall into moral disrepute is evident in the What business is it of mine to judge New Testament itself. those outside the church? Are you not to judge those inside? God The apostle Paul confronted a case of will judge those outside. “Expel gross moral failure in the Corinthian con- the wicked man from among you” (vv. 9-13). gregation that included “immorality of . . . a kind that does not occur even among The moral outrage of a wounded pagans” (1 Cor 5:1). In this case, apparent apostle is evident in these pointed verses, incest was known to the congregation, and which call the Corinthian church to action yet it had taken no action. and the exercise of discipline. They have “And you are proud! Shouldn’t you now fallen into corporate sin by tolerat- rather have been filled with grief and ing the presence of such a bold and arro- have put out of your fellowship the man gant sinner in their midst. Their moral who did this?” Paul accused the Corin- testimony is clouded, and their fellowship thian congregation (v. 2). He instructed is impure. Their arrogance has blinded them to act quickly and boldly to remove them to the offense they have committed this stain from their fellowship. He also before the Lord. The open sin in their warned them, “Your boasting is not good. midst is like a cancer that, left unchecked, Don’t you know that a little yeast works will spread throughout the entire body. through the whole batch of dough? Get In the second letter to the Thessa- rid of the old yeast that you may be a new lonians, Paul offers similar instruction, batch without yeast—as you really are” combining concern for moral purity and (vv. 6-7a). doctrinal orthodoxy: “In the name of the Paul was outraged that the Corinthian Lord Jesus Christ, we command you, Christians would tolerate this horrible sin. brothers, to keep away from every brother Incest, though not literally unknown in who is idle and does not live according to the pagan world, was universally con- the teaching you received from us” (2 demned and not tolerated. In this respect Thess 3:6). Paul instructs the Thessa- the Corinthian church had fallen beneath lonians to follow his own example the moral standards of the pagan world because “We were not idle when we were to whom they were to witness. Paul was with you” (2 Thess 3:7). also exasperated with a congregation he had already warned. Mentioning an ear- The Pattern of Proper Discipline lier letter unavailable to us, Paul scolds How should the Corinthians have re- the Corinthians: sponded to this public sin? Paul speaks I have written you in my letter not in 1 Corinthians of delivering this sinner to associate with sexually immoral unto Satan and removing him from fel- people—not at all meaning the lowship. How is this to be done? To the people of this world who are immoral, or the greedy and swin- Galatians Paul wrote that “if someone is dlers, or idolaters. In that case you caught in a sin, you who are spiritual 21 should restore him gently. But watch your- a sinning brother. The brother cannot self, or you also may be tempted” (Gal claim that he was not confronted with his 6:1). This teaching is clear, indicating that sin in a brotherly context. spiritual leaders of the church are to con- If the brother does not listen even in front a sinning member with a spirit of the presence of one or two witnesses, this humility and gentleness, and with the goal becomes a matter for the congregation. of restoration. But what are the precise “Tell it to the church,” instructed Jesus, steps to be taken? and the church is to judge the matter The Lord Himself provided these before the Lord and render a judgment instructions as He taught His disciples: “If that is binding upon the sinner. This step your brother sins against you, go and is extremely serious, and the congregation show him his fault, just between the two now bears a corporate responsibility. The of you. If he listens to you, you have won church must render its judgment based your brother over. But if he will not lis- upon the principles of God’s Word and ten, take one or two others along, so that the facts of the case. Again, the goal is the ‘every matter may be established by the restoration of a sinning brother or sister— testimony of two or three witnesses.’ If he not a public spectacle. refuses to listen to them, tell it to the Sadly, this congregational confronta- church; and if he refuses to listen even to tion may not avail. If it does not, the only the church, treat him as you would a recourse is separation from the sinning pagan or a tax collector” (Matt 18:15-17). brother. “Treat him as you would a pagan The Lord instructed His disciples that or a tax collector,” instructed the Lord, they should first confront a sinning indicating that the separation is to be real brother in private. “Show him his fault,” and public. The congregation is not to instructed the Lord. If the brother consider the former brother as a part of acknowledges the sin and repents, the the church. This drastic and extreme act brother has been won. The fact that the is to follow when a brother or sister will first step is a private confrontation is very not submit to the discipline of the church. important. This limits the injury caused We should note that the church should by the sin and avoids a public spectacle, still bear witness to this man, but not as which would tarnish the witness of the brother to brother, until and unless repen- church to the Gospel. tance and restoration are evident. In the event the private confrontation does not lead to repentance, restoration, The Power of the Keys and reconciliation, the next step is to take What is the church’s authority in witnesses. Jesus cited the Deuteronomic church discipline? Jesus addressed this law which required multiple witnesses of issue directly, even as He declared the a crime for conviction. Yet His purpose establishment of the church after Peter’s here seems larger than the mere establish- great confession: “I will give you the keys ment of the facts of the case. Jesus seems of the kingdom of heaven; whatever you to intend for the witnesses to be an im- bind on earth will be bound in heaven, portant presence in the event of the con- and whatever you loose on earth will be frontation, thus adding corroborating loosed in heaven” (Matt 16:19). This testimony concerning the confrontation of “power of the keys” is one of the critical 22 controversies between evangelicals and church. “Both of these keys are extremely the Church of Rome. Roman Catholics necessary in Christendom, so that we can believe that the pope, as Peter’s succes- never thank God enough for them.”14 As sor, holds the keys, and thus the power of a pastor and theologian, Luther saw the binding and loosing. Protestants, how- great need for the church to bear the keys, ever, believe that the Lord granted the and he understood this ministry to be keys to the church. This interpretation is gracious in the recovery of sinning saints. supported by the Lord’s repetition of the As Luther reflected: matter in Matthew 18:18, “I tell you the truth, whatever you bind on earth will be For the dear Man, the faithful Bishop of our souls, Jesus Christ, is well bound in heaven, and whatever you loose aware that His beloved Christians on earth will be loosed in heaven.” Here are frail, that the devil, the flesh, the context reveals that the power of bind- and the world would tempt them unceasingly and in many ways, and 12 ing and loosing is held by the church. that at times they would fall into sin. The terms binding and loosing were Therefore, He has given us this rem- familiar terms used by rabbis in the first edy, the key which binds, so that we might not remain too confident in century to refer to the power of judging our sins, arrogant, barbarous, and matters on the basis of the Bible. The Jew- without God, and the key which looses, that we should not despair ish authorities would determine how (or in our sins.15 whether) the Scriptures applied in a spe- cific situation and would render judgment What about a church leader who sins? by either binding, which meant to restrict, Paul instructed Timothy that a church or loosing, which meant to liberate. The leader—an elder—is to be considered church still bears this responsibility and “worthy of double honor” when he rules wields this power. John Calvin, the great well (1 Tim 5:17). When an elder sins, how- Genevan Reformer, believed that the ever, that is a matter of great consequence. power of binding should be understood First, no accusation is to be received on as excommunication, and loosing as the basis of only one uncorroborated wit- reception into membership: “But the ness. If a charge is substantiated by two church binds him whom it excommuni- or three witnesses, however, he is “to be cates—not that it casts him into everlast- rebuked publicly, so that the others may ing ruin and despair, but because it take warning” (1 Tim 5:20). Clearly, lead- condemns his life and morals, and already ership carries a higher burden, and the warns him of his condemnation unless sins of an elder cause an even greater he should repent. It looses him when it injury to the church. The public rebuke is receives into communion, for it makes necessary, for the elder sins against the him a sharer of the unity which is in entire congregation. As James warned, 13 Christ Jesus.” “Not many of you should presume to be Calvin’s interpretation is fully in agree- teachers, my brothers, because you know ment at this point with Martin Luther, that we who teach will be judged more whose essay on “The Keys” (1530) is a strictly” (Jas 3:1). massive refutation of papal claims and The scandals of moral failure on the Roman Catholic tradition. Luther saw the part of church leaders have caused tre- keys as one of Christ’s great gifts to the mendous injury to the cause of Christ. The 23 stricter judgment should be a vivid in among you. They are godless men, who warning to those who would violate the change the grace of our God into a license Word of God and lead others into sin by for immorality and deny Jesus Christ our example. The failure of the contemporary only Sovereign and Lord” (v. 4). Similarly, church to apply consistent biblical church Peter warns, “There will be false teachers discipline has left most of these scandals among you. They will secretly introduce unresolved on biblical grounds—and thus destructive heresies, even denying the a continuing stain on the church. sovereign Lord who bought them—bring- The Bible reveals three main areas of ing swift destruction on themselves” (2 danger requiring discipline. These are Pet 2:1). fidelity of doctrine, purity of life, and unity of The church must separate itself from fellowship. Each is of critical and vital these heresies—and from the heretics! The importance to the health and integrity of permissive posture of the church in this the church. century has allowed the most heinous heresies to grow unchecked—and heretics Fidelity of Doctrine to be celebrated. Francis Schaeffer was The theological confusion and compro- among the most eloquent modern proph- mise that mark the modern church are ets who decried this doctrinal cowardice. directly traceable to the church’s failure Schaeffer emphatically denied that a to separate itself from doctrinal error and church could be a true Christian fellow- heretics who teach it. On this matter the ship and allow false doctrine. As he stated, Bible is clear: “Anyone who runs ahead “One cannot explain the explosive dyna- and does not continue in the teaching of mite, the dunamis, of the early church apart Christ does not have God; whoever con- from the fact that they practiced two tinues in the teaching has both the Father things simultaneously: orthodoxy of doc- and the Son. If anyone comes to you and trine and orthodoxy of community in the does not bring this teaching, do not take midst of the visible church, a community him into your house or welcome him. which the world can see. By the grace of Anyone who welcomes him shares in his God, therefore, the church must be known wicked work” (2 John 9-11). The apostle simultaneously for its purity of doctrine Paul instructed the Galatians that “if we and the reality of its community.”16 or an angel from heaven should preach a gospel other than the one we preached to Purity of Life you, let him be eternally condemned! As The visible community of the true we have already said, so now I say again: church is also to be evident in its moral If anybody is preaching to you a gospel purity. Christians are to live in obedience other than what you accepted, let him be to the Word of God and to be exemplary eternally condemned!” (Gal 1:8-9). in their conduct and untarnished in their The letters of 2 Peter and Jude explic- testimony. A lack of attention to moral itly warn of the dangers presented to the purity is a sure sign of congregational church in the form of false prophets and rebellion before the Lord. heretics. Jude alerts the church that “cer- Writing to the Corinthians, Paul chas- tain men whose condemnation was writ- tised them severely: ten about long ago have secretly slipped 24 Do you not know that the wicked After that, have nothing to do with him. will not inherit the kingdom of God? Do not be deceived: Neither the You may be sure that such a man is sexually immoral nor idolaters nor warped and sinful; he is self-condemned” adulterers nor male prostitutes nor (Titus 3:10-11). homosexual offenders nor thieves nor the greedy nor drunkards nor A breach in the unity of the church is a slanderers nor swindlers will inherit scandal in the body of Christ. The church the kingdom of God. And that is is consistently exhorted to practice and what some of you were. But you were washed, you were sanctified, preserve a true unity in true doctrine and you were justified in the name of the biblical piety. This unity is not the false Lord Jesus Christ and by the Spirit unity of a lowest-common-denominator of our God (1 Cor 6:9-11). Christianity, the “Gospel Lite” preached When Christians sin, their sin is to be and taught in so many modern churches. confronted by the church in accordance Rather, it is found in the healthy and with the pattern revealed in Scripture. The growing maturity of the congregation as goal is the restoration of a sister or a it increases in grace and in its knowledge brother, not the creation of a public spec- of the Word of God. tacle. The greatest moral danger to the The ongoing function of church church is the toleration of sin, public or discipline is to be a part of individual private. Conversely, one of the greatest self-examination and congregational blessings to the church is the gift of reflection. The importance of maintaining biblical church discipline—the ministry of integrity in personal relationships was the keys. made clear by our Lord in the Sermon on the Mount as He instructed the disciples Unity of Fellowship that anger against a brother is a deadly The integrity of the church is also sin. Reconciliation is a mandate, not a dependent upon the true unity of its fel- hypothetical goal. “Therefore, if you are lowship. Indeed, one of the most repeated offering your gift at the altar and there warnings found in the New Testament is remember that your brother has some- the admonition against toleration of schis- thing against you, leave your gift there in matics. The unity of the church is one of front of the altar. First go and be recon- its most visible distinctives—and most ciled to your brother; then come and offer precious gifts. your gift” (Matt 5:23-24). The warnings about this are severe: “I Similarly, Paul warned against partici- urge you, brothers, to watch out for those pating in the Lord’s Supper amidst divi- who cause divisions and put obstacles in sions. The Supper itself is a memorial of your way that are contrary to the teach- the broken body and shed blood of the ing you have learned. Keep away from Savior and must not be desecrated by the them. For such people are not serving our presence of divisions or controversies Lord Christ, but their own appetites. By within the congregation, or by uncon- smooth talk and flattery they deceive the fessed sin on the part of individual believ- minds of naive people” (Rom 16:17-18). ers. Writing to Titus, Paul instructed that the church should “Warn a divisive person For whenever you eat this bread and drink this cup, you proclaim the once, and then warn him a second time. Lord’s death until he comes. There- 25 fore, whoever eats the bread or At the end of the twentieth century, the drinks the cup of the Lord in an un- worthy manner will be guilty of sin- great task of the church is to prove itself ning against the body and blood of to be the genuine church revealed in the the Lord. A man ought to examine New Testament—proving its authenticity himself before he eats of the bread and drinks of the cup. For anyone by a demonstration of pure faith and who eats and drinks without recog- authentic community. We must regain the nizing the body of the Lord eats and New Testament concern for fidelity of doc- drinks judgment on himself (1 Cor 11:26-29). trine, purity of life, and unity of fellow- ship. We must recover the missing mark. The “discipline of the Table” is thus one of the most important disciplinary func- ENDNOTES tions of the congregation. The Lord’s Sup- 1 “Church Discipline: The Missing Mark” per is not to be served indiscriminately, by R. Albert Mohler, Jr., is from The Com- but only to those baptized believers who promised Church, edited by John H. are under the discipline of the church and Armstrong, copyright 1998, pp. 171-187. in good standing with their congregation. Used by permission of Crossway Books, a division of Good News Publishers, The Recovery of the Third Mark Wheaton, Illinois 60187. Note that some The mandate of the church is to main- minor editorial changes were made, tain true gospel doctrine and order. A especially changes to conform the piece church lacking these essential qualities is, to this journal’s format. biblically defined, not a true church. That 2 The identification of proper discipline as is a hard thing to say, for it clearly indicts the third mark of the true church goes thousands of American congregations back at least to the Belgic Confession who long ago abandoned this essential [1561]: “The marks by which the true mark and have accommodated them- Church is known are these: If the pure selves to the spirit of the age. Fearing law- doctrine of the gospel is preached suits and lacking courage, these churches therein; if she maintains the pure admin- allow sin to go unconfronted, and heresy istration of the sacraments as instituted to grow unchecked. Inevitably, the false by Christ; if church discipline is exer- unity they seek to preserve gives way to cised in punishing of sin; in short, if all the factions that inevitably follow the things are managed according to the gradual abandonment of biblical Chris- pure Word of God, all things contrary tianity. They do not taste the true unity of thereto rejected, and Jesus Christ a church grounded on the truth and exer- acknowledged as the only Head of the cising the ministry of the keys. Church. Hereby the true Church may John Leadley Dagg, the author of certainly be known, from which no man a well-known and influential church has a right to separate himself.” “The manual of the nineteenth century, noted: Belgic Confession,” in The Creeds of “It has been remarked, that when disci- Christendom, ed. Philip Schaff, rev. David pline leaves a church, Christ goes with S. Schaff, Vol. 3 (New York: Harper it.”17 If so, and I fear it is so, Christ has and Row, 1931) 419-420. Similarly, the abandoned many churches who are bliss- Abstract of Principles of The Southern fully unaware of His departure. Baptist Theological Seminary (1858) 26 identifies the three essential marks tense indicates that as the church as true order, discipline, and wor- functions on the authority of Scrip- ship. ture, what it determines shall have 3 Gregory A. Wills, Democratic Reli- been already determined in heaven. gion: Freedom, Authority, and Church For a complete consideration of this Discipline in the Baptist South 1785- issue, see Julius Robert Mantey, 1900 (New York: Oxford University “Distorted Translations in John Press, 1997) 12. 20:23; Matthew 16:18-19 and 18:18,” 4 Philip Reiff, The Triumph of the Thera- Review and Expositor 78 (1981) 409- peutic: Uses of Faith After Freud (Chi- 416. cago: University of Chicago Press, 13John Calvin, Institutes of the Chris- 1966). tian Religion, 2 vols., ed. John T. 5 Thomas C. Oden, Corrective Love: McNeill, trans. Ford Lewis Battles, The Power of Communion Discipline Library of Christian Classics, Vol. 20 (St. Louis: Concordia, 1995) 56. (Philadelphia: Westminster, 1960) 6 James B. Twitchell, For Shame: The 1214. Loss of Common Decency in American 14Martin Luther, “The Keys,” in Culture (New York: St. Martin’s Luther’s Works (American Edition), Press, 1997) 35. ed. Conrad Bergendoff, gen. ed. 7 Ibid., 149. Helmut T. Lehmann, Vol. 40 (Phila- 8 David Blankenhorn, Fatherless delphia: Fortress, 1958) 373. America: Confronting Our Most 15Ibid. Urgent Social Problem (New York: 16Francis A. Schaeffer, “The Church Basic Books, 1995) 231. Before the Watching World,” in The 9 Mary Ann Glendon, Rights Talk: The Church at the End of the Twentieth Impoverishment of Political Discourse Century (Wheaton, IL: Crossway, (New York: Free Press, 1991). 1970) 144. 10J. Carl Laney, A Guide to Church 17J. L. Dagg, A Treatise on Church Discipline (Minneapolis: Bethany Order (Charleston, SC: The South- House, 1985) 12. ern Baptist Publication Society, 11This verse is quoted in 1 Peter 1:16 1858) 274. and is addressed to the church. All Scripture quotations are from the NIV. 12The New American Standard Bible, revised edition, is correct in trans- lating the Greek verb in the perfect tense. Any other translation of the verb tense confuses the meaning and can lead to a distorted under- standing of Jesus’ teaching. He is not stating that the church has the power to determine what shall later be decided in heaven. The verb 27 Biblical Church Discipline1 Mark Dever

Mark Dever is pastor of Capitol Hill Emily Sullivan Oakey was born, educated, ourselves for and what we pray about. Baptist Church in Washington, D.C. A and then taught in Albany, New York. As What has the harvest been, and what graduate of Cambridge University, with many other women of the mid-nine- shall the harvest be? That gets to the very Cambridge, England, he is the author of teenth century, she spent a good bit of time heart of our question in this article: Are Nine Marks of a Healthy Church and a writing down her thoughts—sometimes we to live as Christians on our own? Or recent book on Richard Sibbes. He is as part of a journal, other times as part of do we have some obligation to each other? a contributing editor to The Founders articles, very often in poetry. She pub- Do our obligations to each other involve Journal. lished many of her articles and poems in merely encouraging each other positively? daily newspapers and in magazines. As a Or do they possibly include a responsi- young woman of twenty-one, perhaps bility to speak honestly to each other inspired by Jesus’ Parable of the Sower, of faults, shortcomings, departures from she wrote a poem about sowing and har- Scripture, or specific sin? Could our vesting. Some twenty-five years later, in responsibilities before God also include 1875, the poem was set to music by Philip sometimes making such matters public? Bliss and appeared in print for the first One vital aspect of a healthy church is time under the title “What Shall the Har- church discipline. As we approach this vest Be?”2 The little group of Christians subject, let’s ask ourselves seven ques- who formed what would become Capitol tions: Hill Baptist Church selected that very song as the first song to be sung in their 1. Is all discipline negative? 2. What is usually meant by “church meetings together, in February of 1878: discipline”? What does it involve? 3. Where does the Bible talk about Sowing the seed by the daylight fair, church discipline? What does it say? Sowing the seed by the noonday 4. How have Christians in the past glare, handled church discipline? Sowing the seed by the fading light, 5. “Our local church would never do Sowing the seed in the solemn night. this, would we?” O, what shall the harvest be? 6. Why practice church discipline? O, what shall the harvest be? 7. What if we don’t?

Very appropriate words to ring off the Is All Discipline Negative? bare walls and bare floorboards of the Church discipline sounds like a pretty building they met in. Those thirty people negative topic, I admit. There isn’t going were planning to covenant to form a to be much about this in “The Positive church: “What would the harvest be?” Bible,” is there? When we hear of disci- In that same church, now more than pline, we tend to think of correction or a century later, we are still helping to of a spanking; we think of our parents determine what will be the harvest of their when we were little. If we’re particularly efforts. We are doing this by what we think literate we have visions of Hester Prynne and how we live, by whom we plan to see wearing her scarlet “A” around the night- and what we plan to do, by what we feel marish Puritan New England town of and what we care about, what we give Nathaniel Hawthorne’s misdirected 28 imagination. and say something like, “Didn’t Jesus say We should all, without hesitation, ‘Judge not, lest you be judged’?” admit our need for discipline, our need Certainly, in Matthew 7:1, Jesus did for- for shaping. None of us is perfect, finished bid judging in one sense, and we’ll con- projects. We may need to be inspired, sider that later in the article. But for now, nurtured, or healed; we may need to be note that if you read through that same corrected, challenged, even broken. What- gospel of Matthew, you’ll find that Jesus ever the particular method of cure, let’s also clearly called us to rebuke others for at least admit the need for discipline. Let’s sin, even rebuking them publicly if need not pretend or presume that you or I are be (Matt 18:15-17; cf. Luke 17:3). Whatever just as we should be, as if God had fin- Jesus meant by not judging in Matthew 7, ished His work with us. He didn’t mean to rule out the kind of Once we have come to that admission, judging He mandated in Matthew 18. however, notice that a large part of disci- Remember that God Himself is a Judge, pline is positive discipline, or as it is tra- and, in a lesser sense, God intends others ditionally called, “formative discipline.” to judge as well. He has given the state It is the stake that helps the tree grow in the responsibility to judge (Rom 13:1-7). the right direction, the braces on the teeth, In various places we are told to judge our- the extra set of wheels on the bicycle. It is selves (1 Cor 11:28; 2 Cor 13:5; Heb 4; 2 the repeated comments on keeping your Pet 1:5-10). We are also specifically told to mouth closed when you’re eating, or the judge one another within the church regular exhortations to be careful about (though not in the final way that God your words. It is the things that are sim- judges); Jesus’ words in Matthew 18, ply shaping the person as he or she grows Paul’s in 1 Corinthians 5–6, and other emotionally, physically, mentally, and passages (which we’ll turn to in just a spiritually. These are all examples of the moment) clearly show that the church is basic shaping that takes place in our rela- to exercise judgment within itself. If you tionships, in our families, and also in our think about it, it is not really surprising churches. We are taught by books at that a church should be instructed to school, and by sermons and services and judge. After all, if we cannot say how a classes at church. All of this is part of dis- Christian should not live, how can we say cipline. It is positive, shaping, formative how a Christian should live? discipline. Every truth that you have ever A couple of years ago I was asked to heard someone talk about is part of for- lead a special seminar because our church mative discipline. This article is part of had been growing numerically and other discipline in the broadest sense of teach- churches wanted to know how and why ing. So discipline is not only a negative that was happening. In preparing for the matter. seminar, I reviewed some of the church growth material coming from our What Is Church Discipline? denominational headquarters. One pub- When we hear the term church dis- lication said that, in order to get our cipline, we tend to think only of the churches growing again, we should “open negative aspects of discipline, such as cor- the front doors and close the back doors.” rection. We may even become defensive The writer was saying that we need to 29 open the front doors in the sense of try- make the same distinction? Do we assume ing to make our churches more accessible that the church is different from the by helping people to understand what world? Not that the church is full of per- we’re doing. Then, the writer said, we fect people and the world is full of sin- need to close the back door, that is, make ners, but do we assume that there is to be it more difficult for people just to flow some kind of difference between the lives through our churches, uncared-for and of those in the church and those in the undiscipled. world? Paul draws a sharp contrast. These are valid criticisms of many of Membership in a local church is to be our churches, no doubt. But I have to say reflective (as best we can tell) of true mem- that, as I thought about it, I didn’t think bership in the body of Christ. either of those were really the critical prob- So, when we’re taking in new mem- lems we face. What we actually need to bers, we have to consider whether those do is to close the front door and open the who are under consideration are known back door! If we really want to see our to be living Christ-honoring lives. Do we churches grow, we need to make it harder understand the seriousness of the commit- to join and we need to be better about ment we are making to them when they excluding people. We need to be able to join the church, and have we communi- show that there is a distinction between cated to them the seriousness of the com- the church and the world—that it means mitment that they are making to us? If we something to be a Christian. If someone are more careful about how we recognize who claims to be a Christian refuses to live and receive new members, we will have as a Christian should live, we need to less occasion to practice corrective church follow what Paul said and, for the glory discipline later. of God and for that person’s own good, Let me suggest some books that may we need to exclude him or her from mem- be helpful to you on this matter. Since this bership in the church. is a topic that hasn’t been talked about The first place to reflect this kind of dis- very often in about a hundred years, you cipline should be in the way we take in might like to know something beyond the new members. In 1 Corinthians 5, while bounds of this one article. dealing with a difficult situation in the In The Compromised Church, edited by church at Corinth, Paul makes an assump- John Armstrong, there is an excellent tion that we need to consider. In verses 9- article by R. Albert Mohler, Jr., president 10, he says, of the Southern Baptist Theological Semi- nary. It is called “Church Discipline: The I have written you in my letter not Missing Mark,”3 and is a great brief argu- to associate with sexually immoral people—not at all meaning the ment for the importance of church disci- people of this world who are pline. On the practical side, there is a little immoral, or the greedy and swin- booklet called Biblical Church Discipline, by dlers, or idolaters. In that case you 4 would have to leave this world. Daniel Wray, a pastor. For historical back- ground, you could look at Greg Wills’s Notice that Paul has a very clear distinc- book, Democratic Religion.5 He studied the tion in his mind between the church and practice of church discipline among the world. Do we as Christians today Baptist churches in the South, particularly 30 in Georgia, in the nineteenth century. The author and perfecter of our faith, who for the joy set before him book includes some good stories and endured the cross, scorning its some very shrewd observations. If you shame, and sat down at the right want a traditional manual of church hand of the throne of God. Consider him who endured such opposition order that talks about how you actually from sinful men, so that you will not practice church discipline, look at John L. grow weary and lose heart. Dagg, Manual of Church Polity.6 This In your struggle against sin, you have not yet resisted to the point of manual discusses what the Bible says shedding your blood. And you have about how churches are to be ordered and forgotten that word of encourage- ment that addresses you as sons: how to practically carry out our business. “My son, do not make light of the Then, there is a book that I edited, Polity: Lord’s discipline, How Christians Should Live Together in a and do not lose heart when he rebukes you, Church, a compendium of eighteenth- and because the Lord disciplines those nineteenth-century works on church dis- he loves, cipline and polity, published by the Cen- and he punishes everyone he accepts as a son.” ter for Church Reform. It includes Endure hardship as discipline; introductions by Greg Wills and by me, God is treating you as sons. For what and also includes the Mohler article men- son is not disciplined by his father? If you are not disciplined (and tioned above.7 If you want something everyone undergoes discipline), more modern, the best guide that I’ve then you are illegitimate children and not true sons. Moreover, we found is the Handbook of Church Discipline have all had human fathers who dis- by Jay Adams.8 Finally, if you would like ciplined us and we respected them to see what should happen between Chris- for it. How much more should we submit to the Father of our spirits tians, portrayed in a series of good medi- and live! Our fathers disciplined us tations, read Dietrich Bonhoeffer’s little for a little while as they thought best; book, Life Together.9 Now on to question 3. but God disciplines us for our good, that we may share in his holiness. No discipline seems pleasant at the What Does the Bible Say about time, but painful. Later on, however, Church Discipline? it produces a harvest of righteous- ness and peace for those who have There are many Bible passages we been trained by it. could look at concerning discipline; let me Therefore, strengthen your feeble arms and weak knees. “Make level draw your attention to eight of them: paths for your feet,” so that the lame may not be disabled, but rather Hebrews 12:1-14 healed. Make every effort to live in peace The place to begin is in Hebrews 12, with all men and to be holy; with- where we see that discipline is fundamen- out holiness no one will see the 10 tally a positive thing and that God Him- Lord. self disciplines us: God Himself disciplines us and, as we will Therefore, since we are surrounded see, He commands us to do the same for by such a great cloud of witnesses, each other. The local church congregation let us throw off everything that has a special responsibility and a special hinders and the sin that so easily entangles, and let us run with per- competence in this regard. severance the race marked out for us. Let us fix our eyes on Jesus, the 31 Matthew 18:15-17 Jesus and I am with you in spirit, and the power of our Lord Jesus is In Matthew 18, we have one of the two present, hand this man over to passages (along with 1 Corinthians 5) Satan, so that the sinful nature may most often cited in discussions of church be destroyed and his spirit saved on the day of the Lord. discipline. How do you respond when Your boasting is not good. Don’t someone sins against you? Do you sound you know that a little yeast works off at them once and then refuse to talk to through the whole batch of dough? Get rid of the old yeast that you may them anymore? Do you just build up be a new batch without yeast—as resentment in your heart? Here’s what the you really are. For Christ, our Pass- over lamb, has been sacrificed. Lord Jesus taught His disciples to do in Therefore let us keep the Festival, such situations: not with the old yeast, the yeast of malice and wickedness, but with If your brother sins against you, go bread without yeast, the bread of and show him his fault, just between sincerity and truth. the two of you. If he listens to you, I have written you in my letter not you have won your brother over. But to associate with sexually immoral if he will not listen, take one or two people—not at all meaning the others along, so that “every matter people of this world who are may be established by the testimony immoral, or the greedy and swin- of two or three witnesses.” If he dlers, or idolaters. In that case you refuses to listen to them, tell it to the would have to leave this world. But church; and if he refuses to listen now I am writing you that you must even to the church, treat him as you not associate with anyone who calls would a pagan or a tax collector. himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. That, according to Jesus, is how we are to With such a man do not even eat. deal with disagreements and difficulties with fellow-believers. And that’s exactly Why does Paul say all that? Because what the early Christians did, as we see he had come to hate the man? No, but in Paul’s letters. because that man was deeply deceived. He thought he could be a Christian while 1 Corinthians 5:1-11 deliberately disobeying the Lord. Or per- This is the longest and best-known pas- haps he thought—and the church allowed sage in this regard. There was apparently him to think—that there was nothing someone in the Corinthian church who wrong with his having his father’s wife. was living an immoral lifestyle. Paul says: Paul says that such a person is deluded, and that in order truly to serve such a It is actually reported that there is deluded person and to glorify God, you sexual immorality among you, and need to show him the falsity of his pro- of a kind that does not occur even among pagans: A man has his fession of faith in light of the way he is father’s wife. And you are proud! living. Elsewhere in his letters, Paul sheds Shouldn’t you rather have been filled with grief and have put out of more light on how such a process of lov- your fellowship the man who did ing confrontation should occur. this? Even though I am not physi- cally present, I am with you in spirit. And I have already passed judgment Galatians 6:1 on the one who did this, just as if This short verse is an important addi- I were present. When you are tion to our thinking on church discipline. assembled in the name of our Lord 32 Here Paul describes how Christians are to an enemy, but warn him as a brother. restore someone who has been caught in sin: 1 Timothy 1:20 Writing to Timothy, pastor of the Brothers, if someone is caught in a church in Ephesus, Paul refers to some sin, you who are spiritual should who had made “shipwreck” of their faith. restore him gently. But watch your- self, or you also may be tempted. Look at what he says should be done with such people: Paul is concerned not just with what is to Among them are Hymenaeus and be done in such a difficult situation but Alexander, whom I have handed also with how it is to be done. over to Satan to be taught not to blas- pheme. 2 Thessalonians 3:6-15 In Thessalonica, it seems there were 1 Timothy 5:19-20 some people who were being lazy and As he continues his letter to Timothy, not doing anything. To make matters Paul writes specifically about what to do worse, they were defending their inactiv- with church leaders who are caught in sin: ity, saying that it was God’s will. Paul says Do not entertain an accusation it was not: against an elder unless it is brought by two or three witnesses. Those In the name of the Lord Jesus Christ, who sin are to be rebuked publicly, we command you, brothers, to keep so that the others may take warning. away from every brother who is idle and does not live according to the Titus 3:9-11 teaching you received from us. For you yourselves know how you Apparently some people in the church ought to follow our example. We where Titus pastored were causing divi- were not idle when we were with you, nor did we eat anyone’s food sions over issues that weren’t that impor- without paying for it. On the con- tant. Paul writes, trary, we worked night and day, laboring and toiling so that we But avoid foolish controversies and would not be a burden to any of you. genealogies and arguments and We did this, not because we do not quarrels about the law, because these have the right to such help, but in are unprofitable and useless. Warn order to make ourselves a model for a divisive person once, and then you to follow. For even when we warn him a second time. After that, were with you, we gave you this have nothing to do with him. You rule: “If a man will not work, he shall may be sure that such a man is not eat.” warped and sinful; he is self-con- We hear that some among you are demned. idle. They are not busy; they are busybodies. Such people we com- mand and urge in the Lord Jesus Taking all of these passages together, Christ to settle down and earn the we see that God cares about both our bread they eat. And as for you, brothers, never tire of doing what is understanding of His truth and our liv- right. ing it out. He cares especially about how If anyone does not obey our we live together as Christians. All kinds instruction in this letter, take special note of him. Do not associate with of situations mentioned in these passages him, in order that he may feel are, according to the Bible, legitimate ashamed. Yet do not regard him as areas for our concern—areas in which we 33 as a church should exercise discipline. extreme—discipline is almost wholly neglected. It is time for a new One more thing: Did you notice the generation of pastors to restore this seriousness of the consequences Paul important function of the church to mandates in these descriptions of church its rightful significance and place in church life.11 discipline? “Put out of your fellowship . . .” (1 Cor 5:2); “hand this man over to Greg Wills, professor of church history Satan” (1 Cor 5:5); “. . . not to associate at the Southern Baptist Theological Semi- with . . . do not even eat . . . with such a nary, has brought to light a crucial change man” (1 Cor 5:9, 11); “keep away from . . .” in this regard between the generations of (2 Thess 3:6); “take special note of him. our great-grandparents and our grand- Do not associate with him, in order that parents; what he finds is the virtual dis- he may feel ashamed” (2 Thess 3:14-15); appearance of corrective discipline from “. . . handed over to Satan . . .”im (1 1:20);T our churches. Wills’s book Democratic “rebuked publicly” (1 Tim 5:20); “Have Religion offers a wealth of quotations nothing to do with them” (2 Tim 3:5); reminding us that pastors of the early “have nothing to do with him” (Titus 1800s clearly considered their most impor- 3:10). tant tasks to be faithfully preaching the Is Paul just an unusually severe kind Word and faithfully administering godly of man? What did Jesus Himself say about discipline. In fact, a great part of the the person who refused to listen even to historic Baptist commitment to religious the church? “If he refuses to listen even to liberty was motivated by a desire that the church, treat him as you would a churches be free to exercise church disci- pagan or a tax collector” (Matt 18:17). pline without the interference of the This is what the Bible says about church state.12 discipline. Wills shows that in pre-Civil War days, “Southern Baptists excommunicated How Have Christians in the Past nearly 2 percent of their membership Handled Church Discipline? every year”!13 Incredible as it may seem, In times past, Christians have actually while they were doing that their churches done quite a bit about church discipline. grew! In fact, their churches grew at twice You may be surprised to learn that disci- the rate of the general population growth! plinary actions were a substantial part of So the concern that a move to such bibli- the business at members’ meetings of cal church discipline might be “anti-evan- Baptist churches in the eighteenth and gelistic” seems unfounded, to say the nineteenth centuries. Writing about fifty least. Jesus intended our lives to back up years ago, Greek scholar H. E. Dana our words. If our lives don’t back up our observed that, words, the evangelistic task is injured, as we have seen so terribly this last century The abuse of discipline is reprehen- sible and destructive, but not more in America. Undisciplined churches have than the abandonment of discipline. actually made it harder for people to hear Two generations ago the churches the Good News of new life in Jesus Christ. were applying discipline in a vindic- tive and arbitrary fashion that justly If that’s the case, what happened? Why brought it into disrepute; today the did we stop practicing church discipline? pendulum has swung to the other We don’t really know, but Wills suggests 34 that, “This commitment to a holy corpo- had grown weary of holding one another accountable.15 rate witness to the world declined as other things gained the attention of the Chris- As Baptist churches of the nineteenth tians late in the last century and earlier in century retreated from church discipline, this one.” Wills writes: the work of the pastor was also changing. It had subtly though certainly become In fact, the more the churches con- cerned themselves with social order, more public. Previously, it had been the less they exerted church disci- thought that the work of a pastor was to pline. From about 1850 to 1920, a period of expanding evangelical see that souls were mended by repeated solicitude for the reformation of private conferences with families or indi- society, church discipline declined viduals. But what came to happen more steadily. From temperance to Sabbatarian reform, evangelicals and more were protracted series of meet- persuaded their communities ings and entertainments and impassioned to adopt the moral norms of the calls to immediate decision, with the pas- church for society at large. As Bap- tists learned to reform the larger tor being called upon now and then to deal society, they forgot how they had with only the most serious cases of church once reformed themselves. Church discipline. The church, increasingly, did not discipline presupposed a stark dichotomy between the norms of really have anything to do with such prob- society and the kingdom of God. The lems and, in fact, was not even aware of more evangelicals purified the soci- ety, the less they felt the urgency of them. There was no longer a community a discipline that separated the that mutually covenanted together for 14 church from the world. accountability. Instead, the pastor alone was expected to deal with just a few As Wills explains further, cases—those that could cause the church the most public embarrassment. After the Civil War, . . . observers began to lament that church disci- In all of these changes, important pline was foundering, and it was. boundaries were blurred. The pastor’s It declined partly because it role was confused. Even more fundamen- became more burdensome in larger churches. Young Baptists refused in tally, the distinction between the church increasing numbers to submit to dis- and the world began to be lost. And this cipline for dancing, and the churches loss was to the great detriment of the shrank from excluding them. Urban churches, pressed by the need for churches’ evangelistic ministry—and to large buildings and the desire for our own lives as Christians. refined music and preaching, sub- ordinated church discipline to the All evangelical Christians in the past task of keeping the church solvent. tended to practice biblical church dis- Many Baptists shared a new vision cipline. In fact, in 1561, Reformed Chris- of the church, replacing the pursuit of purity with the quest for effi- tians expressed their understanding of ciency. They lost the resolve to purge these matters in the words of the Belgic their churches of straying members. Confession: No one publicly advocated the demise of discipline. No Baptist leader arose to call for an end to con- The marks by which the true Church gregational censures. No theolo- is known are these: If the pure doc- gians argued that discipline was trine of the gospel is preached unsound in principle or practice.... therein; if she maintains the pure It simply faded away, as if Baptists administration of the sacraments as 35 instituted by Christ; if church disci- and forbearance, he or she shall con- pline is exercised in punishing of sin; tinue obstinate and incorrigible, it in short, if all things are managed ac- shall be the duty of the church to in- cording to the pure Word of God, all vestigate the case, and take such ac- things contrary thereto rejected, and tion as may be necessary. Jesus Christ acknowledged as the Charges to be preferred against a only Head of the Church. Hereby the member shall be in writing, and true Church may certainly be shall not be presented to the church known, from which no man has a without the previous knowledge of right to separate himself.16 the Pastor and Deacons, nor until a copy shall have been presented to the offender. It is clear that, in the past, churches intended to practice biblical discipline. They also discussed what was to hap- pen if the erring member did not repent. “Our Church Would Never Do The next step was exclusion. They said This, Would We?” that exclusion The local church I pastor in Washing- ton has from its earliest days recognized . . . is a judicial act of the church, the importance of church discipline. When passed upon an offender by the the group of Christians met together that authority of the Lord Jesus Christ, by which he or she is cut off from first day and sang that hymn, they incor- the membership and communion of porated as a church. One of the first things the church, according to the rule . . . they did that day, in February of 1878, was from Matthew 18:17. No member shall be excluded to adopt the following rules about the until he or she shall have been noti- church censuring people either by admo- fied to appear before the church, and has had the privilege of answering nition (warning) or by exclusion, which in person the charges which have would happen after they had been been preferred, except in cases of warned. About admonishing a member, notorious and flagrant immorality, when it shall be the duty of the they said, church to vindicate the honor of its holy calling by proceeding to cut off When one member of the church such an offending member without trespasses against another member, delay. if the offence is not of a public char- acter, it is the duty of the offended What sin did they consider of sufficient to seek an opportunity to converse privately with the offender, with a seriousness to take such action? If you got view to the reconcilement of the dif- upset at someone over picking the wrong ficulty, according to the rule laid down in Matthew 18:15. hymn, or if someone dropped a hymn- If the offender refuses to give sat- book on your toe? Did they go to church isfaction, it shall be the duty of the discipline over this? What matters were offended to select one or two mem- bers of the church, and with their aid so serious that they felt biblically required to endeavor to reconcile the offender, to respond with such strong measures? according to the rule laid down in What matters are so serious that we Matthew 18:16. If these efforts fail to secure a sat- today are called to these kinds of actions? isfactory adjustment of the difficulty, What would warrant being so warned or it shall be the duty of the offended even excluded from membership in the to lay the matter before the church, as directed in Matthew 18:17, and if, church? Here’s what they said: after the offender shall have been admonished, in a spirit of meekness 36 Members shall be liable to the disci- One thing I must whisper softly: the pline of the church for the following thrifty growth and the dense foliage causes: do not quite conceal a few appar- For any outward violations of the ently dead limbs on the tree. Here moral law. lies a responsibility—a care—let us For pursuing any course which act wisely and well. may, in the judgement of the church, be disreputable to it as a body. For absenting themselves habitu- It seems that one of those “dead limbs” ally without good reasons, from the was actually one of the people who had church at the seasons set apart for signed as a founding member of the public worship. For holding and advocating doc- church. His name was Charles L. Patten. trines opposed to those set forth in He had served as secretary of the Sunday [the statement of faith]. school. And yet, in the minutes for a meet- For neglecting or refusing to con- tribute toward defraying the ing of the church on December 17, 1879, expenses of the church according to we find this brief note: their several abilities. For treating the acts and doings of the church contemptuously, or pur- Pastor presented applications for let- suing such a course as is calculated ters of dismission from this Church to produce discord. to the First Baptist Church, this city, For divulging to persons not each dated Oct. 30, 1879, from Sister interested, what is done in the meet- Alma C. Smith and Bro. Charles L. ings of the church. Patten. Pastor stated these letters For pursuing any course of con- had been withheld, in his discretion, duct unbecoming good citizens and and he now presented them for the professing Christians. action of the church. Bro. Williamson moved that Sister Smith be granted letters of dismission. Lost. On So, if you were in our church 120 years motion of Bro. Kingdon, a Commit- ago, would you be warned by the church tee was chosen, composed of the Pastor, Brethren C. W. Longan, and about something? I regularly see the Ward Morgan, to consider this names of our founding members. Their application of Bro. Patten, and that signatures are on the original church cov- he be requested to appear before that committee, to state the reasons why enant that hangs prominently on a wall he had separated from his wife. in our church. There on that church cov- enant, among those first thirty-one people That was in the public meeting of the who subscribed to it 120 years ago, I also church. They did not want it thought that find the very names of some of those Christians leave their wives. About a involved in the first recorded cases of month later, at a church meeting on Janu- church discipline. I find that two mem- ary 21, 1880, we read, bers were excluded (out of about eighty total members of the church) in 1880. Who Pastor, on behalf of Committee to investigate case of Bro. Patten, were they and what happened? We do not reported that a letter had been know much, but it seems that this diffi- written to him, to which he had cult situation is what the church clerk responded in writing, but that fur- ther effort of Committee had failed referred to in an annual church letter. In to meet with any response. The his otherwise glowing report for 1879, we Committee was considered as hav- have this very brief note from Francis ing reported progress and still retaining the matter in charge. McLean, the church clerk:

At the same meeting, a second disci- 37 plinary matter was raised in the case of But imagine this church: It is huge and yet another founding member of the is still growing numerically. People like congregation: it. The music is good. Whole extended families can be found within its member- Clerk presented the following ship. The people are welcoming. There are motion, which was adopted, viz: That a Committee, composed of the many exciting programs, and people are Pastor and Deacons, be and is quickly enlisted into their support. And hereby requested to take into con- yet, the church, in trying to look like the sideration such facts in the case of Sister Lucretia E. Douglas, as may world in order to win the world, has done explain the reasons, if any, of her a better job than it may have intended. It nonattendance at the meetings of the does not display the distinctively holy church for over a year past, and to recommend at the next Quarterly characteristics taught in the New Testa- Meeting what they shall deem to be ment. Imagine such an apparently vigor- the wisest and best course in the ous church being truly spiritually sick, matter on the part of this church. with no remaining immune system to Nonattendance, as in the case of Sister check and guard against wrong teaching Douglas, was considered one of the most or wrong living. Imagine Christians, knee- sinister of sins, because it usually veiled deep in recovery groups and sermons on all the other sins. When someone was brokenness and grace, being comforted in sinning, you would expect them to stop their sin but never confronted. Imagine attending. those people, made in the image of God, So, not only would Capitol Hill Bap- being lost to sin because no one corrects tist Church practice church discipline— them. Can you imagine such a church? we can and have! This was the regular Apart from the size, have I not described business of the church. But, you may ask, many of our American churches? why do something like this? That’s our It will not be easy for us to be faithful sixth question. in this matter of church discipline when so many churches are unfaithful in this Why Practice Church Discipline? regard. It is hard enough to try to reestab- For what purpose does your church lish a culture of meaningful membership exist? How do you know if it is fulfilling in a church. Personally, I have often its purpose? How do you know that become the focus of someone’s anger things are going well in your church? because they don’t appreciate the impor- The Bible says that “love covers over a tance of having membership taken so multitude of sins.” As pragmatic Ameri- seriously. But I see no other way that we cans, we sometimes seem to think that size can be faithful to the teaching of Jesus. We covers over a multitude of sins. We often must try, praying for God’s Spirit to give assume that if a church is large or at least us sufficient love and wisdom. is growing, then it must be a good church. Let’s be honest. The state of churches Os Guinness writes about this mistake: in America today is not good. Even if the “One Florida pastor with a seven-thou- membership numbers of some groups sand member megachurch expressed the look fine, as soon as you ask what the fallacy well: ‘I must be doing right or membership numbers actually stand for, things wouldn’t be going so well.’”17 you start finding the trouble. According 38 to Alan Redpath, the membership of the critical; rather, it is doing that which is not average American church looks like the in our authority to do. Personal revenge following: 5 percent don’t exist, 10 percent is wrong (see Matt 5:40), but final justice can’t be found, 25 percent don’t attend, is right (see Matt 19:28). It is wrong to ask 50 percent show up on Sunday, 75 percent people to measure up to your whims and don’t attend the prayer meeting, 90 wishes, but it is completely appropriate percent have no family worship, and 95 for God to require His creatures to reflect percent have never shared the Gospel His holy character. In ourselves, we do not with others. have the right or the ability to condemn There are, of course, some reasons not finally, but one day God will ask His fol- to practice church discipline. We certainly lowers to pronounce His judgments— should not practice church discipline to be awesome, wonderful, and terrible—upon vindictive. Paul reminds the Roman Chris- His creation (see 1 Cor 6:2). tians, “Do not take revenge, my friends, but Some churches ask their members to leave room for God’s wrath, for it is writ- covenant together to promote not only ten: ‘It is mine to avenge; I will repay,’ says their own holiness but also the holiness the Lord” (Rom 12:19). Corrective church of their brothers and sisters in Christ. discipline is never to be done out of mean- Could it be that, in our day, a misunder- ness of spirit but only out of a love for the standing of Matthew 7:1 has been a shield offending party and the individual mem- for sin and has worked to prevent the kind bers of the church, and ultimately out of of congregational life that was known by our love for God Himself. churches of an earlier day, and could be Nor should corrective church discipline known by us again? ever take place out of the mistaken notion Certainly a “holier-than-thou,” judg- that we have the final word from God on mental attitude indicates a heart ignorant a person’s eternal fate. Corrective church of its debt to God’s grace and mercy. Nev- discipline is never meant to be the final ertheless, people who are unconcerned statement about a person’s eternal destiny. with sin in their own lives or in the lives We do not know that. Such a pronounce- of those they love are likewise not exhib- ment is not our role. It is beyond our iting the kind of holy love Jesus had and competence. that He said would mark His disciples. We are to practice church discipline We do not exclude someone from because, with humility and love, we want fellowship in the church because we know to see good come from it. Earlier, we con- their final state will be eternal separation sidered Jesus’ words in Matthew 7:1: “Do from God. Rather, we exclude someone not judge, or you too will be judged.” He out of a concern that they are living in a went on to say, “For in the same way you way that displeases God. We do not disci- judge others, you will be judged, and with pline because we want to get back at some- the measure you use, it will be measured one. We discipline in humility and in love to you” (v. 2). When any kind of church for God and for the person disciplined. discipline, or even mere criticism, is men- We should want to see discipline prac- tioned today, many think of this verse. But ticed in this way in our churches for other it would seem that the essence of what reasons as well, five of which we will con- Jesus forbids here is not simply being sider briefly: 39 1. For the Good of the Person unclean and spreading nature of sin. So, Disciplined says Paul, The man in Corinth (1 Cor 5:1-5) was lost in his sin, thinking God approved of Get rid of the old yeast that you may be a new batch without yeast—as his having an affair with his father’s wife. you really are. For Christ, our Pass- The people in the churches in Galatia over lamb, has been sacrificed. thought it was fine that they were trust- Therefore let us keep the Festival [the Passover supper] not with the ing in their own works rather than in old yeast, the yeast of malice and Christ alone (see Gal 6:1). Alexander and wickedness, but with bread without Hymenaeus (1 Tim 1:20) thought it was yeast, the bread of sincerity and truth. alright for them to blaspheme God. But none of these people was in good stand- For the Passover meal a lamb was ing with God. Out of our love for such slaughtered and unleavened bread was people, we want to see church discipline eaten. Paul tells the Corinthians that the practiced. We do not want our church to lamb (Christ) had been slaughtered, and encourage hypocrites who are hardened, that they (the Corinthian church) were to confirmed, or lulled in their sins. We do be the unleavened bread. They were to not want to live that kind of life individu- have no leaven of sin in them. They, as a ally, or as a church. whole church, were to be an acceptable sacrifice. 2. For the Good of the Other Of course, none of this means that dis- Christians, as They See the Danger cipline is to be the focal point of the of Sin church. Discipline is no more the focal Paul tells Timothy that if a leader sins point of the church than medicine is the he should be rebuked publicly (1 Tim focal point of life. There may be times 5:20). That doesn’t mean that anytime I, when you are necessarily consumed with as the pastor, do anything wrong, mem- discipline, but generally it should be no bers of my church should stand up in the more than something that allows you to public service and say, “Hey, Mark, that get on with your main task. It is certainly was wrong.” It means when there is a not the main task itself. serious sin (particularly one that is not repented of) it needs to be brought up in 4. For the Corporate Witness of the public so that others take warning by see- Church (see Matthew 5:16; John ing the serious nature of sin. 13:34-35; 1 Corinthians 5:1; 1 Peter 2:12) 3. For the Health of the Church Church discipline is a powerful tool in as a Whole evangelism. People notice when our lives Paul pleads with the believers at are different, especially when there’s a Corinth, saying that they should not have whole community of people whose lives boasted about having such toleration for are different—not people whose lives are sin in the church (1 Cor 5:6-8). He asks perfect, but whose lives are marked by rhetorically, “Don’t you know that a little genuinely trying to love God and love one yeast works through the whole batch of another. When churches are seen as con- dough?” Yeast, of course represents the forming to the world, it makes our evan- 40 gelistic task all the more difficult. As Nigel adulterers nor male prostitutes nor homosexual offenders nor thieves Lee of English InterVarsity once said, we nor the greedy nor drunkards nor become so like the unbelievers they have slanderers nor swindlers will inherit no questions they want to ask us. May we the kingdom of God. And that is what some of your were. But you so live that people are made constructively were washed, you were sanctified, curious. Finally, the most compelling you were justified in the name of the reason to practice church discipline is, Lord Jesus Christ and by the Spirit of our God (1 Cor 6:9-11).

5. For the Glory of God, as We From the very beginning, Jesus instructed Reflect His Holiness (see Ephesians His disciples to teach people to obey all 5:25-27; Hebrews 12:10-14; 1 Peter that He had taught (Matt 28:19-20). God 1:15-16; 2:9-12; 1 John 3:2-3) will have a holy people to reflect His char- That’s why we’re alive! We humans acter. The picture of the church at the end were made to bear God’s image, to carry of the book of Revelation is of a glorious His character to His creation (Gen 1:27). bride who reflects the character of Christ So it is no surprise that, throughout the Himself, while, “Outside are the dogs, Old Testament, as God fashioned a people those who practice magic arts, the sexu- to bear His image, He instructed them in ally immoral, the murderers, the idolaters holiness so that their character might bet- and everyone who loves and practices ter approximate His own (see Lev 11:44a; falsehood” (Rev 22:15). 19:2). This was the basis for correction and Taking 1 Corinthians 5 as a model, even exclusion in Old Testament times, as churches have long recognized church God fashioned a people for Himself; and discipline as one of the boundaries that it was the basis for shaping the New Tes- gives meaning to church membership. tament church as well (see 2 Cor 6:14–7:1). The assumption is that church members As Christians, we are supposed to be con- are people who can appropriately take spicuously holy, not for our own reputa- communion without bringing disgrace on tion but for God’s. We are to be the light the church, condemnation on themselves, of the world, so that when people see our or dishonor to God and His Gospel (see 1 good deeds they will glorify God (Matt Corinthians 11). 5:16). Peter says the same thing: “Live When we consider such passages, and such good lives among the pagans that, the qualifications for leaders in the church, though they accuse you of doing wrong, we see that we as Christians bear much they may see your good deeds and glo- more actively the responsibility to have a rify God on the day he visits us” (1 Pet good name than do people in the world. 2:12). This is why God has called us and In our secular courts we rightly maintain saved us and set us apart (Col 1:21-22). a very strict burden of proof on those who What else should we look like, if we charge others with guilt. We presume bear His name? Paul wrote to the church innocence until one is proved guilty. But at Corinth, in the church, our responsibility is slightly, but vitally, different. Our lives are the Do you not know that the wicked will not inherit the kingdom of God? storefront display of God’s character in Do not be deceived: Neither the His world. We cannot finally determine sexually immoral nor idolaters nor what others think of us, and we know that 41 we are to expect such strong disapproval other. We need to hold each other account- that we will even be persecuted for righ- able because all of us will have times when teousness. But so far as it lies within our flesh wants to go in a way different us, we are to live lives that commend from what God has revealed in Scripture. the Gospel to others. We actively bear a Part of the way we love each other is by responsibility to live lives that will bring being honest and establishing relation- praise and glory to God, not ignominy and ships with each other and speaking to one shame. another in love. We need to love each other Our biblical theology may explain and we need to love those outside our church discipline. Our teaching and church whom our witness affects; and we preaching may instruct about it. Our need to love God, who is holy, and who church leaders may encourage it. But it is calls us not to bear His name in vain, but only the church that may and must finally to be holy as He is holy. That’s a tremen- enforce discipline. Biblical church disci- dous privilege and a great responsibility. pline is simple obedience to God and a If we would see our churches healthy, simple confession that we need help. We we must actively care for each other, even cannot live the Christian life alone. Our to the point of confrontation. When you purpose in church discipline is positive for get right down to it, all this talk about a the individual disciplined, for other Chris- church, new life, covenant, and commit- tians as they see the real danger of sin, for ted relationships, is quite practical. the health of the church as a whole, and for the corporate witness of the church to What shall the harvest be? those outside. Most of all, our holiness Sowing the seed by the wayside high, should reflect the holiness of God. It Sowing the seed on the rocks to die, should mean something to be a member Sowing the seed where the thorns of a church, not for our pride’s sake but will spoil, Sowing the seed in the fertile soil: for God’s name’s sake. Biblical church dis- Sowing the seed with an aching cipline is a mark of a healthy church. heart, Sowing the seed while the teardrops start, So What If We Don’t Practice Sowing in hope till the reapers come Church Discipline? Gladly to gather the harvest home: O, what shall the harvest be? We have to wonder what it means to be a church if our church will not practice ENDNOTES church discipline. This is ultimately a 1 From Nine Marks of a Healthy Church by question about the nature of our churches. Mark Dever, copyright 2000, pp. 153-179. Greg Wills has written that, to many Used by permission of Crossway Books, Christians in the past, “A church without a division of Good News Publishers, discipline would hardly have counted as Wheaton, Illinois 60187. Note that some a church.”18 John Dagg wrote that, “When minor editorial changes were made, discipline leaves a church, Christ goes especially changes to conform the piece with it.”19 If we can’t say what something to this journal’s format. is not, we can’t very well say what it is. 2 Theron Brown and Hezekiah Butter- We need to live lives that back up our worth, The Story of Hymns and Tunes professions of faith. We need to love each (New York: George H. Doran, 1923) 434. 42 3 R. Albert Mohler, Jr., “Church Dis- cipline: The Missing Mark,” in John H. Armstrong, ed., The Compromised Church (Wheaton, IL: Crossway, 1998) 171-187. This essay is also reprinted in the current journal. 4 Daniel E. Wray, Biblical Church Dis- cipline (Carlisle, PA: Banner of Truth, 1978). 5 Gregory A. Wills, Democratic Religion (New York: Oxford University Press, 1996). 6 John L. Dagg, Manual of Church Or- der (Harrisonburg, VA: Gano, 1982). 7 Mark Dever, Polity: How Christians Should Live Together in a Church (Washington, D.C.: Center for Church Reform, 2001). 8 Jay E. Adams, Handbook of Church Discipline (Grand Rapids: Zonder- van, 1986). 9 Dietrich Bonhoeffer, Life Together (San Francisco: Harper San Fran- cisco, 1993). 10All Scripture quotations are from the NIV. 11H. E. Dana, Manuel of Ecclesiology (Kansas City, KS: Central Seminary Press, 1944) 244. 12Wills, 32. 13Ibid., 22. 14Ibid., 10. 15Ibid., 9. 16Philip Schaff, ed., The Creeds of Christendom: With a History and Criti- cal Notes, rev. David S. Schaff (Grand Rapids: Baker, 1983) 3:419-420. 17Os Guinness, Dining with the Devil: The Megachurch Movement Flirts with Modernity (Grand Rapids: Baker, 1993) 38. 18Wills, 33. 19Dagg, 274.

43 The Forgotten Side of Church Discipline Don Cox

Don Cox is Assistant Professor of A few years ago I attended a breakfast Church Discipline: Evangelism and Church Growth at The meeting for local Baptist ministers. Being A Binary Concept Southern Baptist Theological Seminary. a new pastor, I looked forward to meet- To understand church discipline prop- In addition to teaching, Dr. Cox served ing the men and engaging in fruitful erly, we must first broaden our horizon thirteen years in the pastorate in South- discussion. In the midst of the friendly concerning the subject. Church discipline ern Baptist Churches in Alabama and discourse the topic of church discipline is, in actuality, a binary concept rooted in Kentucky. He has also written on the emerged, and the tone of the conversation Scripture that seeks to accomplish at least subjects of evangelism, church disci- grew pointed. One older, retired pastor four goals. These goals are: (1) to build a pline, and church growth. said, in essence, that church discipline regenerate church membership; (2) to should not be exercised today since it is mature believers in the faith; (3) to divisive and leads to legalism. He was strengthen the church for evangelism and speaking of corrective church discipline, the engagement of culture; and (4) to pro- as addressed in other articles in this tect the church from inner decay.1 journal, and for him it had no place in Writers who have addressed the contemporary ecclesiastical life. subject from this broader perspective Unfortunately, this type of hostile have thus spoken of church discipline by attitude towards church discipline is using two headings. Reformative or cor- pervasive in North American Protestant rective church discipline refers to disci- churches. It is an attitude that reveals, pline administered for the purpose of among other things, a poor ecclesiology, guiding an erring believer away from sin. a pitiful grasp of Scripture and the posi- If the believer willfully persists in sin, he tive unifying purpose of corrective disci- should be removed from the church to pline taught therein, and a propensity to protect the body from his detrimental view church discipline in an extremely influence. The goal of such discipline, narrow fashion. This brief article is even if removal becomes necessary, devoted to addressing this last problem— remains restorative; it is never punitive. the propensity to view church discipline Formative church discipline is broader narrowly. My breakfast acquaintance only than corrective discipline and refers to the related church discipline to the subject of nurture of believers through instruction correction. He forgot that the church’s task and their shared life in the body. Findley of discipline also involves providing a Edge defines formative church discipline framework for spiritual formation. This as follows: forgotten side of discipline must also be reestablished in the churches, and such a Formative church discipline is that process of teaching and training by reformation may prove to be the key step which the Christian is increasingly in helping churches extol the virtue of formed in the image of Christ. . . . In biblical discipline. Christian nurture disciples subject themselves to the discipline of Christ. This process is lifelong in 44 scope and is not optional in nature. it should be done within this wholistic The purpose of this discipline is to equip individual [sic] to fulfill the framework. Proper church discipline is missions for which they were called both formative and reformative. as Christians. Formative discipline is exercised in the Christian commu- nity as the members express genu- Two Areas of Implementation ine concern for one another and In order to implement formative dis- become dynamically involved with cipline effectively, churches must give one another in deep interpersonal relationships, recognizing that all are attention to two areas. First, churches held accountable by God for their must incorporate formative discipline stewardship of life. Its purpose is to into the reception of new members and enlighten, encourage, stimulate, support, and sustain one another the initiation of new believers into the and the group in the discipline visible body of Christ. Second, attention under which they live and in the ful- fillment of their divine mission. must be given to building formative dis- In formative discipline both the cipline into the overall, continuing dis- individual and the church have a cipleship/teaching ministry of the church. responsibility. The individual has a responsibility to enter into the trans- forming relationship with Christ in Discipline at the Door which the motive—the impelling Events of recent decades have sparked desire—for growth is present. The church does not supply the indi- renewed interest in implementing forma- vidual with the desire to grow, but tive discipline at the front door of the the church is responsible for seeking church. In short, a growing number of to provide those conditions in which the individual is encouraged to congregations in the free church tradi- enter into a genuine encounter with tion,4 built through voluntary church Christ.2 membership, have become alarmed over the fact that large numbers of the volun- Formative church discipline is related teers are nowhere to be found. Nominality to the overall evangelism/discipleship is rampant and the churches are plagued ministry of the church. The church is with an immense “backdoor” problem.5 called to make disciples, and that com- Some churches and denominations have mand encompasses not only proclaiming sought to address this problem by giv- the gospel and leading persons to a com- ing greater attention to the reception of mitment to Jesus Christ, but also baptiz- applicants into the church membership. ing them and teaching them to observe all Such has been the case within the largest things commanded by Christ, with a view Protestant group in North America, the toward their becoming fruit-bearing, Southern Baptist Convention.6 reproducing disciples (Matt 28:18-20).3 To Leaders in the SBC became increasingly be a disciple of Jesus entails discipline, the alarmed at the backdoor problem in the words are related etymologically. Those churches in the late 1940s and early 1950s. who begin to follow Christ enter into a life The era was one of marked advance for of disciplined learning (Matt 11:28-30). the denomination as evidenced by the fact Formative discipline relates to the educa- that during the decade 1945-1955, the tional framework established by the convention’s churches grew five times church to aid believers in this process of more rapidly than the growth rate of the learning and maturation. When, therefore, United States.7 On the other hand, the the topic of church discipline is discussed 45 convention’s churches found themselves Southern Baptist church members can be with massive numbers of nonresident and considered nonresident. Furthermore, inactive members.8 Denominational lead- 20.7 percent of Southern Baptist church ers began to sound the alarm,9 and as a members who still live as residents in the result, several actions were taken in the community where their church member- following decades. Most of those actions ship lies are inactive. Thus, roughly 52.5 centered on formative discipline. percent of Southern Baptist church mem- The convention encouraged churches bers are inactive.12 to offer training to all new members after Perhaps part of the reason for the inef- they joined or were baptized. For approxi- fectiveness of this approach was that most mately a decade, the convention pro- of the material was intended to be taught moted a “pastor’s class,” which utilized a at night in discipleship classes. Unfortu- brief book for the pastors to teach new nately, attendance was declining on members. Then, from around 1965-1977, Sunday evenings during much of this the convention promoted age-graded new era, and multitudes who were baptized church member training and produced failed to attend the small groups for new two sets of material that could be taught members.13 The greater problem, how- in either four or thirteen weeks. From the ever, was that the churches were captive late 1970s forward, more attention was to a methodology rooted in revivalism14 given to working with individuals to help when it came to handling applicants for them establish spiritual disciplines in the church membership. This method pre- first fifty days of their new life in Christ. cluded the implementation of any genu- Material was produced and strategies ine formative discipline, and it under- were developed to do a better job with mined the churches’ ability to build a persons at the point of commitment. regenerate church membership.15 Churches were encouraged to utilize The ultimate impact of revivalism on material to train laypersons to serve as SBC churches manifested itself in worship decision counselors. These counselors services and the time of commitment at would take persons responding to a pub- the conclusion of the sermon. In most SBC lic invitation to a separate room in order congregations, a call for immediate to give them individual attention. Infor- response concluded the message.16 Per- mation was also made available to help sons who felt the need to respond or who churches train sponsors to work with new desired to make a commitment “walked members for several weeks as they were the aisle” and were greeted by the pastor. assimilated into a local body of believers.10 While not universally true, the person was In the 1980s and early 90s, a comprehen- usually counseled at the front of the sive plan was developed that sought to auditorium, and if the pastor felt comfort- utilize the various materials developed by able with their commitment, he would the convention for working with new immediately present them to the congre- believers and other new members.11 gation who would vote affirmatively to While this activity was commendable, accept the candidate into membership. it ultimately did not result in marked Baptism would follow for those profess- improvement in the churches. As Chip ing faith in Christ, usually that evening Miller reported recently, 31.8 percent of or on the following Sunday. After accep- 46 tance into membership, the church, if it themselves to new member training.20 had training available, would encourage Unfortunately, this approach continues the new member to attend a class.17 to be dominant in SBC churches. Readers This approach precluded effective for- can perhaps take heart, however, in the mative discipline since initiates were fact that a transition is apparently under- received into membership without even way towards a model that takes greater knowing the expectations for church care with persons applying for member- membership. Such expectations were ship or responding to an invitation to often spelled out in church constitutions become followers of Christ.21 Churches and covenants, but these were no longer are recovering the forgotten side of church consulted, and in most cases new mem- discipline, and whether they are aware of bers were unaware of their contents. Weak it or not, they are returning to a model commitment to the church followed, since with deep roots in church history. Again, little commitment was expected upon within the Southern Baptist tradition, we entering the fold. This method also made find this model of higher requirement to it certain that the churches received many be more consistent with historic Baptist unregenerate people into membership. ecclesiology. Despite the assurances of some denomi- Theologian James Leo Garrett joined a national leaders, who stressed that care- chorus of other voices in the past decades ful attention was bestowed on applicants and raised concerns about how Southern for membership, Southern Baptist practice Baptists were receiving new people into was, in fact, shoddy. Individuals were the churches. He noted that in the past, baptized and received into membership Baptists gave meticulous attention to their on a verbal profession that often work with new believers coming into the amounted to nothing more than nodding church. He argued that, “Historically in the affirmative when the pastor que- speaking, Anabaptist and early Baptist ried them, asking them if they had concern for the regeneracy of particular “received Jesus into their hearts.”18 churches was focused upon two principal There were leaders in SBC life who aspects of church life, namely, the admis- criticized these practices. J. W. MacGor- sion of members to the congregation and man, a professor at Southwestern Semi- the proper maintenance of the congrega- nary, hurled some of the more colorful tional membership.”22 Garrett brought barbs. He referred to this practice as forth sources to demonstrate his conten- “credobaptism.” “Credobaptism,” rooted tion, the most noteworthy of which was in the Latin word “credo,” meaning I the discipline adopted in 1773 by the believe, was, according to MacGorman, Charleston Baptist Association—the first the practice of baptizing people upon the Baptist association in the south.23 simple profession “I believe.”19 His con- This document focused, in part, upon tention was that through this practice, the reception of church members and many unregenerate people were being contended that care and discretion should added to the church rolls. No one should be exercised in this matter. In short, only have been surprised, therefore, when those who evidenced regeneration were these individuals quickly lost interest in to be admitted. This requirement is clearly the church or made no attempt to submit seen in statements such as, “None is fit 47 material of a gospel church without hav- issues (regeneration attested to by clear ing first experienced an entire change testimony, foundational doctrinal knowl- of nature,” and “Let those look to it edge, and character formation) as they who make the Church of Christ a harlot worked with new believers and other by opening the door of admission so wide applicants for church membership. While as to permit unbelievers, unconverted, certainly this approach was not ubi- and graceless persons to crowd into it quitously practiced, and only partially without control.”24 Churches were employed in some locales, it reflected the encouraged, in addition to this issue of ideal in the minds of the majority of Bap- regeneration, to pay attention to the tists. Persons applying for membership candidate’s grasp of essential doctrines were expected to possess a testimony con- and character formation. Thus we find in cerning how they had been converted. chapter three of the discipline, regarding They were expected to have some grasp candidates for membership: of Christian doctrine and to be striving after holiness. They should be persons of some Baptist literature is replete with competent knowledge of divine and spiritual things, who have not only examples of this approach. Ample support knowledge of themselves, of their was available to aid Baptists in this task lost state by nature, and of the way and to reinforce the concept of a regener- of salvation by Christ, but have some degree of knowledge of God in his ate church membership. Baptists pro- nature, perfection, and works; of duced church manuals or disciplines that Christ in his person as the Son of were available to the churches. These dis- God, of his proper deity, of his incarnation, and of his offices as ciplines were, according to Bobby Dale prophet, priest, and king; of justifi- Compton, “treatises on church order cation by his righteousness, pardon which concisely discuss the nature of the by his blood, satisfaction by his sac- rifice, and his prevalent intercession church, its membership, ministry, and of the Spirit of God—his person, worship. They seek to provide a better offices, and operations; and of the important truths of the gospel and understanding of Baptist polity and the doctrines of grace. Or how other practice to lead churches in orderly con- wise should the church be the pillar duct.”26 These disciplines, like the one and ground of truth? Their lives and conversations adopted by the Charleston Baptist Asso- ought to be such as “becometh the ciation, encouraged churches to retain gospel of Christ” (Phil. 1:27); that is, high requirements for persons entering holy, just, and upright (Psalm 15:1- 2); if their practice contradicts their the church.27 profession they are not to be admit- Baptists also utilized catechisms to ted to church membership. Holiness instruct both children and adults. These is becoming the Lord’s house forever (Psalm 93:5). catechisms were used specifically in evan- These ought to be truly baptized gelism and to train children.28 While not in water, i.e., by immersion, upon a profession of their faith, agreeable to used specifically to train converts await- the ancient practice of John the Bap- ing baptism as in the early church, cat- tist and the apostles of our Lord echisms came to serve a similar purpose Jesus Christ (Matt. 3:6; John 3:23; 29 Rom. 6:4; Acts 8: 36-38).25 of training children. Church covenants were also used to Baptists focused upon these three foster formative discipline in Baptist life. 48 Whereas church confessions of faith approved of by the elders. If the pastor is satisfied, he nominates an recorded the doctrines held dear by the elder or church member as visitor, churches, covenants focused more upon and at the next church meeting asks the ethical expectations of the congrega- the church to send him to enquire as to the moral character and repute tions and what they required of the mem- of the candidate. If the visitor be sat- bers.30 Those being admitted into the isfied he requests the candidate to churches were often required to sign the attend with him at the following or next convenient church meeting, to covenant, pledging to strive towards the come before the church and reply to ideals expressed therein.31 such questions as may be put from the chair, mainly with a view to elicit We can conclude that churches with expressions of his trust in the Lord high requirements are returning to the Jesus, and the hope of salvation practices of their forefathers. Formative through his blood, and any such facts of his spiritual history as may discipline began at the door of the church convince the church of the genuine- with high requirements and expecta- ness of the case. We have found this tions.32 From the small churches on the a means of grace and a rich bless- ing. None need apprehend that 33 American frontier, to the great churches modesty is outraged, or timidity with deep roots in Baptist history, forma- appalled by the test thus applied. We tive discipline was a key component in the have never yet found it tend to keep members out of our midst, while we process of working with new believers. have known it of service of detect- Baptists found this method beneficial for ing a mistake or satisfying a doubt previously entertained. We deny both the convert and the church. This that it keeps away any worth hav- sentiment was clearly expressed in the ing. Surely if their Christianity can- discipline followed by the Metropolitan not stand before a body of believers and speak amongst loving sym- Tabernacle, pastored by Charles Haddon pathising hearts it is as well to ask if Spurgeon. In the late nineteenth century, it be the cross-bearing public con- this church was perhaps the most influ- fessing faith of the Bible? This is no matter of flesh and blood, but of faith ential congregation in the world, and its and grace, and we should be sorry shadow is cast to this day. Charles’ brother to give place to the weakness and J. A. Spurgeon who oversaw the daily shrinking of the flesh, so as to insult the omnipotence of grace, by deem- ministry of the megachurch recorded their ing it unable to endure so much as approach. He wrote: the telling in the gates of Zion what great things God has done for the soul.34 All persons anxious to join our church are requested to apply per- sonally upon any Wednesday Contemporary churches desiring to evening, between six and nine implement formative discipline at the o’clock, to the elders, two or more of whom attend in rotation every front door of the church can take heart in week for the purpose of seeing the fact that they are returning to the faith enquirers. When satisfied, the case of their forefathers. May more find their is entered by the elder in one of a set of books provided for the purpose, way home in this area of ecclesiastical life. and a card is given bearing a corre- sponding number to the page of the Teaching Them To Observe book in which particulars of the candidate’s experience are recorded. All Things Once a month, or oftener when As noted earlier in this article, forma- required, the junior pastor appoints a day to see the persons thus tive discipline encompasses the entire 49 scope of Christian discipleship. It is, as small group that is structured to aid in Edge defined, a process that is “lifelong spiritual maturation. Second, a model is in scope and is not optional in nature.”35 employed that provides incentives for the In essence, a church has an obligation to believer to press forward in their walk order its corporate life so that it teaches with Christ. In these models, classes are believers to observe all things com- also offered that are sequenced to reflect manded by Jesus (Matt 28:20). Unfortu- further steps in discipleship.36 nately, many congregations give little Third, churches should deliberately thought to this matter. If it exists at all in think through their corporate existence. the church’s corporate life, discipleship is They must seek to build genuine Chris- implemented haphazardly and with little tian community where believers can “spur expectation for member involvement. For- one another on to love and good deeds” mative discipline needs to be applied in (Heb 10:23), and where they can teach and the life of the church in a systematic fash- encourage one another in the midst of a ion so that a culture is created that fosters loving community. At this point, correc- spiritual formation. This culture will be tive church discipline enters to complete one in which spiritual growth can natu- the picture of church discipline. Not only rally occur within the planned corporate should it be restorative, its goal should be life of the congregation. Three areas thus for the community to help the erring deserve careful attention. brother or sister to grow through the pro- First, attention needs to be given to the cess.37 Further, they simply should not weekly preaching ministry. The pastor tolerate members who are inactive or non- must strive to preach the whole counsel resident. How can the church fulfill its of God. The most effective way to accom- call to teach disciples to obey all things plish this task is through expository commanded when they are nowhere to preaching through books of the Bible. be found?38 Over time, therefore, the pastor should While one can always find something attempt to preach through every book of to criticize in someone else’s model, the Bible. The pastor should also preach churches that are seeking to move toward in a manner that helps the congregation the ideals expressed in this article should grasp the larger picture of the biblical be commended and emulated in a broad narrative. Moreover, he must preach in a sense. way that clarifies and explains the catego- ries of systematic theology. His preaching Areas of Concern must also apply the teaching to the con- Pastors who desire to lead their con- temporary situation of the listeners so gregations to employ a model rooted in that they can apply what they are taught, formative discipline should be prepared thus finding ownership of their evangeli- to encounter three objections. One objec- cal faith. tion will be the fear that high requirements Second, attention should be given to will drive people away. Actually, the the entire teaching ministry of the church. evidence argues to the contrary. High The best models feature two essential requirements actually draw people, and ingredients. First is that members are in the long run will be a great aid to required or expected to be involved in a growth.39 50 A second objection will arise from some on the basis of their ‘profession of faith.’ who have experienced salvation through ‘Full members’ would have to demon- revivalism. For them, walking the aisle is strate the reality of their profession by a rite of passage, and they see this act as ‘credible evidence.’”42 Others have one’s public profession of faith. While suggested that baptism be viewed as a some minds will not be changed, congre- universal church ordinance and adminis- gations, moved by the large numbers of tered immediately upon profession, yet inactive people on their rolls, will perhaps separated from church membership alto- find the courage to shift when informed gether. In my mind, both approaches are from history and educated through the unnecessary. Word of God. Historically, as demon- The evidence is clear that the pattern strated in this brief article, some of the followed in the Bible was one that did methods of revivalism are a deviation administer baptism relatively quickly.43 from historic practice. Congregations The question we must raise, however, is should be informed about how their fore- did this practice continue, even in the New fathers worked with those entering the Testament era, as Christian patterns of local church. Further, they can be taught worship became more established, and that in the believer’s church tradition, bap- they gathered on the Lord’s Day (Rev. 1:10; tism is the place where one publicly 1 Cor. 16.2)? On this point, the New Tes- declares his or her faith in Christ and en- tament appears to be silent. While Stein ters into the visible community of faith.40 gives the scenario of one being converted Some congregations have introduced and baptized on the same day in response changes by addition rather than subtrac- to a sermon, were not individuals led to tion. They have kept the invitation Christ in other ways and on other days approach, but they have added ways besides Sunday?44 Were these individu- people can respond, such as completing a als baptized right away when the church decision or commitment card in response was not gathered, since, evidently, the to the message. Someone then contacts the pattern of daily gatherings in Acts passed person for spiritual counsel and to inform away?45 It would seem that perhaps a them of the subsequent steps to take.41 separation developed out of necessity in The third and strongest objection will the conversion process, if baptism was to come from those who oppose any wait- be utilized as a sign of initiation into the ing period or training before baptism. The community. Further, we do know that by objection will flow from the contention 100 A. D. baptism was not administered that in the New Testament, baptism right away but was preceded by a period appears to have been performed imme- of training.46 diately upon profession of faith. Thus, to There is no easy answer to this issue. delay or to require training before baptism Certainly the New Testament knows noth- is to violate the Word of God. Through the ing of unbaptized believers, and we are years various responses have been offered commanded to baptize and teach them. If to this objection. One offered by Findley we baptize quickly upon unverified pro- Edge was to have a two-tiered member- fession, we fulfill neither command since ship. He wrote, “‘Professing members’ most would exit out the back almost as would be those who have been received quickly as they came through the front. I 51 would gingerly put forth the contention, return, these churches will retain more being ready to stand corrected, that while people and have a greater impact upon the pattern in the New Testament was to the world. baptize quickly, this approach is not pre- Findley Edge voiced the decision that scribed in the New Testament.47 While lies before the churches some years ago. baptism should be administered soon His words bear repeating as we enter a after conversion,48 I do not find prepar- new millennium. ing a person for baptism over a period of a few weeks unbiblical.49 On the other The churches today face a difficult question. Shall they continue the hand, baptizing persons simply upon an relatively easy type of religion which unverified profession is unbiblical. There can be popular and thus appeal to should be enough time between his or her the masses; or shall they submit themselves to the difficult and radi- “Lord, Lord” and baptism to see if there cal element of discipline and self- is evidence of genuine repentance. In most denial which was characteristic of Baptist churches we wait at least a week the New Testament faith? Since the masses tend to avoid suffering, this before we baptize persons upon conver- way cannot be popular. The present sion, and I do not believe that we are in generation has grown up in this popular, easy religion. Because this violation of the New Testament. If we is all the religion they know, they allow ourselves to wait a week, is there tend to feel that this is what religion some theological prohibition in waiting a ought to be. But in more thoughtful moments there comes the haunting bit more to see if this person truly desires and disturbing thought that per- to be initiated into the community of haps—just perhaps—the difficult believers? Could we not present their way, the way of radical change, may be the only way to power, the only baptism as the final initiation in their new way to vital experiential religion. walk with Christ, and help them prepare Thus, the church today is called for a glorious time in which they share upon to go through the painful pro- cess of re-evaluating herself—her their testimony and what they have been essential nature, her ministry and learning since they started their journey mission in the modern world. Because of the difficulties involved with Jesus? My answers are obvious. these changes will come about only when, and if, the leadership of the The Choice Before Us church comes to have a deeper and clearer understanding of what the This article has sought to set forth the church is and what the church necessity of congregations to return to a should be about in today’s world.50 model that employs formative church dis- cipline. It has shown that clear precedent That choice still lies before churches and is found for this practice in the history of leaders today. The question is what will the believer’s church. The article has fur- you the reader choose to do with it? ther exposed the problem created through lax evangelistic and discipleship practices. ENDNOTES Churches can continue to function in these 1 Don R. Cox, “Church Discipline in Grow- unhealthy patterns or they can return to ing Churches,” Strategies for Today’s the practices of their forefathers and build Leader 33, no. 2 (April-June 1996) 5. congregations that are unified in doctrine, 2 Findley Edge, A Quest for Vitality in Reli- purpose, and ethical vision. If they will gion: A Theological Approach to Religious 52 Education, rev. ed. (Macon, GA: Ralph D. Winter (Ventura, CA: if Southern Baptists should add one Smyth & Helwys, 1994) 178-179. See Regal Books, 1987) 113-131; J. I. million new members to their also, Edwin Charles Dargan, Packer, Evangelism and the Sover- rolls, they would at the same time Ecclesiology: A Study of the Churches, eignty of God (Downers Grove, IL: add approximately six hundred 2nd ed. (Louisville: Charles T. InterVarsity Press, 1961); and David thousand to the number of the Dearing, 1905) 551-560. Dargan Barrett, Evangelize: A Historical Sur- unenlisted.” Gaines S. Dobbins, refers to this process as the church vey of the Concept (Birmingham, AL: “Achieving a Great Goal and Avoid- giving attention to the “culture” of New Hope, 1987). ing a Grave Danger,” Review and 4 its membership. He is referring to See F. H. Littell, The Free Church (Bos- Expositor 4, no. 4 (October 1944) 410. the church aiding believers’ growth ton: Starr King Press, 1957) and Paul 10See Don Randall Cox, “The Shifting in piety, doctrine, giving, service, Basden and David S. Dockery, eds., Role of Formative Church Disci- and evangelism. Thus, he simply The People of God: Essays on the pline in the Evangelistic Strategy of means formative discipline and Believers’ Church (Nashville: Broad- Southern Baptist Convention uses that phrase at the end of the man Press, 1991). Churches, 1950-1995,” (Ph.D. diss., 5 section devoted to these matters. The terms “frontdoor” and “back- The Southern Baptist Theological Ibid., 560. Elsewhere, I have defined door” correspond to entrance into Seminary, 1999) 26-104 for a detailed formative church discipline as “that church membership and the inabil- recounting of the content in this structure through which the church ity of the church to retain said mem- paragraph. helps believers become fruit-bear- bers respectively. See Joel D. Heck, 11Ibid., 88. ing disciples. It is a ministry of New Member Assimilation: Practical 12Mark Wingfield, “On Average, Half teaching and training within the Prevention of Backdoor Loss through of Church Members Inactive,” West- community of believers whereby Frontdoor Care (St. Louis: Concordia ern Recorder 172, no. 2 (January 13, Christians are aided in the matura- Publishing, 1988) for an example of 1998) 1. tion process. The church has a the employment of the terms in this 13For instance, the largest number of responsibility to provide the struc- manner. people reported in new member 6 ture and environment for this to Henceforth, SBC. training during this time was in 7 happen, and the believer has the Charles S. Kelley, Jr., How Did They 1975. 135,099 persons reportedly obligation to submit to it.” Cox, Do It? The Story of Southern Baptist submitted themselves to it. In the “Church Discipline in Growing Evangelism (New Orleans: Insight same year, however, 421,809 per- Churches,” 5-6. Press, 1993) 35. sons were received by baptism in 8 3 Thus, it becomes apparent that the Nonresident members are those convention churches. Cox, “Forma- operating definition of evangelism who are on the roll of a church but tive Church Discipline,” 80. being followed here is more in keep- who are no longer residents of that 14A distinction should always be ing with that of the Church Growth community. Usually, they are no made between genuine biblical Movement. Evangelism does not longer regular participants in any revival and what has come to be take place until proclamation of the local body of believers as is demon- called revivalism. Richard Lovelace gospel occurs in some form or fash- strated by the fact that they fail to succinctly defined revival as “an ion, but evangelism is not complete move their membership. In 1950, outpouring of the Holy Spirit which unless it results in fruit-bearing dis- nonresidents accounted for 26.2 restores the people of God to nor- ciples in a local church. For a dis- percent of the total membership of mal spiritual life after a period of cussion of the various ways evan- SBC churches. corporate declension. Periods of 9 gelicals have defined evangelism One early voice was that of promi- spiritual decline occur in history see C. Peter Wagner, Strategies for nent educator Gaines S. Dobbins because the gravity of indwelling Church Growth, with a foreword by who said, “As matters now stand, sin keeps pulling believers first into 53 formal religion and then into open continues to be a key method in SBC Consequently, they often have a apostasy. Periods of awakening congregations, seen each week in ‘follow-up’ program in which they alternate with these as God gra- the worship service, and in the make an effort to become better ciously breathes new life into his “revivals” that are held on a regu- acquainted with the new members.” people” (Richard F. Lovelace, lar basis in which a guest evange- T. A. Patterson, “Probation of New Dynamics of Spiritual Life: An Evan- list is employed to come in and Members,” Baptist Standard 64, no. gelical Theology of Renewal [Downers draw the net. See Iain H. Murray, 15 (April 10, 1952) 17. Grove, IL: InterVarsity Press, 1979] Revival and Revivalism: The Making 18C. E. Matthews penned a significant 40). Revivalism is the attempt to and Marring of American Evangelical- book that proves the point. For nine make revival routine in the life of ism 1750-1858 (Edinburgh: The years, he served as evangelism sec- the church through the right use Banner of Truth Trust, 1994); Charles retary for the Home Mission Board, of means. In much of American G. Finney, Revival Lectures (Grand and was thus in charge of promot- evangelicalism, this approach Rapids: Fleming H. Revell); Thom ing evangelism in the SBC. His became institutionalized in the S. Rainer, Effective Evangelistic work, The Southern Baptist Program announced “revival meeting” held Churches (Nashville: Broadman and of Evangelism, which was in essence routinely in the churches. Although Holman, 1996); and Kelley, How Did a blueprint for conducting the fall his overall thesis is awry, William G. They Do It? for further insight into and spring “revival meetings,” was McLoughlin captured the essence of this matter. made available to every Southern the meaning intended here when he 15By regenerate church membership, Baptist pastor. In this work, Mat- wrote: “Revivalism is the Protestant the idea that the church is to be com- thews stated that he believed South- ritual (at first spontaneous, but, posed of genuine believers who ern Baptist churches were careful in since 1830, routinized) in which have experienced regeneration and how they received members and charismatic evangelists convey ‘the conversion is meant. See William H. that the reason so many were inac- Word’ of God to large masses of Brackney, The Baptists (Westport, tive or nonresident was due to the people who, under this influence, CT: Praeger Press, 1994) 37-39. fact that a better job needed to be experience what Protestants call 16Please let the reader understand that done in the area of conservation (i.e., conversion, salvation, regeneration, this article in no way seeks to quar- new member training after bap- or spiritual rebirth.” William G. rel with calling persons to immedi- tism). Proceeding through the book, McLoughlin, Revivals, Awakening, ate response to the gospel or to however, one comes to see that his and Reform (Chicago: The University the use of a public invitation if it is argument was faulty. Matthews of Chicago Press, 1978) xiii. With the handled correctly. proffered a couple of examples of advent of Charles Finney, who un- 17T. A. Patterson, while pastoring proper procedures to be followed by derstood revival as phenomenon the First Baptist Church of Beau- pastor’s receiving persons coming that could be worked up through mont, Texas, summarized the SBC for salvation. One he recommended the right use of constituted means, approach in an article comparing had been put forth by Henry G. revivalism became a standard Southern Baptist practice with that Bennett, the late president of Okla- approach in the churches. Elements of Northern Baptists. He said: homa A & M College. Bennett sug- such as the call for immediate “Southern Baptist churches usually gested the following: “The clerk, or response, walking down the aisle in follow another method. They the pastor, should call the name and response to the message, and an believe that new members should address so that all present can hear. emphasis upon emotion became be received when they present In response to the name, the person routine in the weekly practices of themselves for membership. At the should stand facing the pastor. To many churches. In Southern Baptist same time, they realize that these one coming for baptism, he can say: life, it is a staple. Thus, revivalism new people must be assimilated. ‘A few moments ago you assured 54 me that you were trusting Christ as bid them not, for of such is the king- whom the devil maneuvers into Saviour. You have had this time to dom of heaven.’ If God’s way of sal- places of leadership in our churches. think it over as you sat there. The vation is so simple that a little child Thus the practice of ‘credobaptism’ Bible says “Let the redeemed of the can understand, surely you who are is another way of violating our his- Lord say so.” Now, before our grown and mature would not offer toric principle.” Ibid. church receives you for baptism, all excuses. ‘A little child shall lead 20Ibid. MacGorman was right, and these present want to hear your tes- them.’ Then start the music again.” this reality surfaced from time to timony for Jesus. Are you assured Ibid., 101. time in SBC literature. C. E. Mat- by your own experience that Jesus 19J. W. MacGorman, “Vanishing Bap- thews said more than perhaps he has saved you?’ (Answer should be tist Distinctive,” The Christian Index realized when he mentioned the yes. If not the pastor says: ‘We’ll dis- 136, no. 29 (July 18, 1957) 6. To benefit of the book developed for cuss this further following the bene- him it was baptism on the basis of new believer training and utilized diction. Please be seated.’) When the “unverified profession.” Ibid., 7. in the pastor’s class during the ‘yes’ is heard, respond by quoting 1 MacGorman did not mince words 1950s and early 1960s. Regarding John 5: 10 ‘He that believeth on the with comments such as, “There one particular chapter in that dis- Son of God hath the witness in him- ought to be enough time between cipleship book, he said it was help- self.’ Then, in an expectant voice, ‘Is his ‘Lord, Lord,’ and his baptism ful because it served as “the there any further word you want to into the membership of the church stop-gap for disillusioned persons say?’ Sometimes heaven will burst to afford some basis for determin- who unite with the church without forth through a new testimony. The ing whether or not his profession is experiencing regeneration. If and applicant should then stand by the the kind that issues into the doing when such a thing occurs, the indi- pastor, facing the congregation as of the will of God. To do less is vidual who studies and is taught the pastor welcomes him by name.” ‘credobaptism,’ baptism upon the this lesson will discover his mistake C. E. Matthews, The Southern Bap- basis of unverified profession, and and will be shown how to rectify it” tist Program of Evangelism, rev. ed. it is no less treacherous than pedo- (emphasis mine). C. E. Matthews, (Nashville: Convention Press, 1956) baptism, the baptism of infants. In “Conserving Results of Evange- 142. A further example, that is more fact, it is entirely likely that the Bap- lism,” Southern Baptist Home Mis- disturbing, revolved around pre- tist preacher who baptizes a lost man sions 22, no. 3 (March 1951) 11. The senting a child to the church. “Then has committed a more grievous error book to which he was referring was suppose a little girl has come for- than the Roman Catholic priest who James Sullivan’s Your Life and Your ward and has made a clear-cut baptizes a safe infant” (emphasis Church. It was the key book for fol- confession of Christ. Stand her up mine). He further noted, “I have no low-up in SBC churches for about a before the congregation and say lack of appreciation for what is decade. In the early editions of this something like this: ‘Here is a little meant by ‘drawing the net’ but I do work, one can see that the problem girl only nine years of age. Her little object most strenuously to the com- in SBC evangelistic practice was heart was touched by the love of mon procedure of baptizing every- deeper than a poor methodology of Jesus. She has come forward. I thing that is found in the net. We receiving applicants for member- asked, “How old are you?” “Nine,” Southern Baptists are far more ship. Through a comment in the she answered. “What is it darling, adept at ‘drawing the net’ than we book, written by a leading pastor that you want to do?” “I am trust- are at ‘sorting the catch.’ We bap- who would go on to head the Bap- ing Jesus as my Saviour,”’ was her tize everything that comes in; cat- tist Sunday School Board, one could answer. That is what Jesus wanted fish, carp, soft-shelled turtles, surmise that “easy believism” was her to do, for he said, ‘Suffer little crawfish, crabs, and every once in a being proffered in Southern Baptist children to come unto me and for- while a vicious, sharp-toothed gar evangelism. In the first chapter of 55 the work, which was used for requirement churches.” See Martin issues—conversion, doctrine, and training persons who had been B. Bradley, “A Research Report: character formation were addressed. received into church membership Study of Opinion and Practices 26Bobby Dale Compton, “Baptist and quickly baptized, Sullivan Concerning the Reception and Ori- Church Manuals,” in Encyclopedia of addressed the issue of Lordship. In entation of New Members in South- Southern Baptists, Supplement A-Z, essence he called new believers to ern Baptist Churches” (Nashville: ed. Davis Collier Wooley (Nashville: submit to the Lordship of Christ, The Sunday School Board of the Broadman Press, 1971) 3. which should have been included Southern Baptist Convention, 1965) 27See Bobby Dale Compton, “Baptist in the gospel message. Sullivan I-4 and Thom S. Rainer, High Expec- Church Manuals in America: A wrote, “While Jesus is now your tations: The Remarkable Secret for Study in Baptist Polity and Prac- Saviour, he is not satisfied with that Keeping Your People in Your Church tice,” (Ph. D. diss., The Southern relationship alone. He wants also (Nashville: Broadman and Holman, Baptist Theological Seminary, 1967) to be your Master and Lord. He 1999) 104. Elsewhere, I have argued for an introduction to the more wanted to save your soul, but he that this approach is finding new le- important manuals. desires, too, to rule your life.” James gitimacy in Southern Baptist life due 28Tom J. Nettles, Teaching Truth, Train- Sullivan, Your Life and Your Church to the influence of the church ing Hearts: The Study of Catechisms (Nashville: Broadman Press, 1951) pastored by Rick Warren. See Cox, in Baptist Life (Amityville, NY: Cal- 11. That comment was deleted in “The Shifting Role of Formative vary Press Publishing, 1998) 22-26. later editions. Church Discipline,” 159-166. According to Nettles and other his- 21Comparing two studies of similar 22James Leo Garrett, “Seeking a torians, catechisms have been used sample sizes demonstrates the Regenerate Church Membership,” in Baptist life from their birth as a validity of this statement. One study Southwestern Journal of Theology 3 no. denomination. See Timothy George was conducted by the Sunday 2 (April 1961) 27. and Denise George, eds., Baptist School Board of the SBC in the 23H. Leon McBeth, The Baptist Heri- Confessions, Covenants, and Cat- 1960s, and it examined how the tage: Four Centuries of Baptist Witness echisms (Nashville: Broadman and churches were receiving and work- (Nashville: Broadman Press, 1987) Holman Publishers, 1996) 16. ing with new members; the other 217. James Leo Garrett, Jr., Baptist 29See Nettles, 21-22 where he quotes study was recently crafted and Church Discipline: A Historical Intro- an individual recounting her grand- administered by Thom Rainer and duction To the Practices of Baptist mother’s catechetical training as a focuses on similar issues. In the ear- Churches with Particular Attention To child under the ministry of Richard lier study, about 10 percent of SBC the Summary of Church Discipline Furman. She spoke of the benefit of congregations could be labeled as Adopted by the Charleston Baptist this training, which had prepared “high requirement churches.” These Association (Nashville: Broadman her to answer the questions of the churches require a new member to Press, 1962) 16. The full title of the church when being considered for receive some training before bap- original discipline was A Summary baptism. tism, often require persons to sign of Church Discipline: Shewing the 30Charles William Deweese, “The Ori- the church covenant, and require Qualifications and Duties, of the gin, Development, and Use of them to express a salvation testi- Officers and Members, of a Gospel- Church Covenants in Baptist His- mony in verbal or written form. In Church. By the Baptist Association tory,” (Ph. D. diss., The Southern Rainer’s study, the percentage of in Charleston, South Carolina, Ibid., Baptist Theological Seminary, 1973) churches roughly following this 26-27. 32. See also Charles William approach reached 18.2 percent. 24Ibid., 35-36. Deweese, Baptist Church Covenants Thus in the past thirty-five years 25Ibid., 36. Note that baptism was to (Nashville: Broadman Press, 1990). there has been an increase in “high be administered after these three 31Deweese, “The Origin, Develop- 56 ment, and Use of Church Cov- lenges them to press a bit farther in not being consistent in how it is enants,” 157-159. their relationship with and service applied. Churches are vulnerable 32Deweese has argued that early Bap- to Christ. There is an expectation in when they start practicing correc- tists had four ideals they pursued the church that members will be tive discipline again, if they have regarding church membership. He active in a small group and that they not been employing it in a clear and said, “They reached four basic con- will work in some area of ministry consistent fashion. It is advisable to clusions: (1) admission standards as they mature. The church utilizes start over, in a sense, and make for membership should be high; (2) various courses, and challenges membership requirements clear, so believer’s baptism is essential for believers to make deeper commit- that members know which practices membership and helps safeguard ments over time through employ- warrant discipline. They should the regenerate nature of church life; ing covenants. His approach can be also be clear regarding how that dis- (3) church members should consis- summarized in the statement, “If it cipline would be administered in tently meet biblical requirements for is the church’s objective to develop keeping with the principles of the doctrinal soundness, moral purity, disciples, then we must think Bible. For advice on legal issues per- spiritual growth, covenant relation- through a process that will accom- taining to church discipline, see the ship, and active ministry; (4) disci- plish that goal.” His book reveals article by Wayne House in this issue. pline should be administered for that process and it is in keeping 38This approach is also followed by serious failures to meet the covenan- with the second aspect of formative Saddleback. Warren says, “Saddle- tal expectations of church member- discipline under consideration. See back practices church discipline— ship.” Deweese, Baptist Church Rick Warren, The Purpose Driven something rarely heard of today. If Covenants, VI. Church: Growth without Compromis- you do not fulfill the membership 33See William Warren Sweet, Religion ing Your Message & Mission (Grand covenant, you are dropped from our on the American Frontier: The Baptists Rapids: Zondervan, 1995) 109. membership. We remove hundreds 1783-1830, A Collection of Source 37As a matter of observation, I believe of names from our roll every year.” Material, with a general introduction that most churches will have to Warren, 54. by Shirley Jackson Case (New York: begin by reinstating formative dis- 39As noted earlier, this was the expe- Henry Holt and Company, 1931) 53, cipline before they can begin again rience in Spurgeon’s church. War- 272-416. to utilize corrective discipline. ren argues that the same is true in 34J. A. Spurgeon, “Discipline of the Churches may need to start over his congregation. He said, “I’ve dis- Church at the Metropolitan Taber- formally through adopting a new covered that challenging people to nacle,” The Sword and the Trowel 5 covenant and making membership a serious commitment actually (1869) 53-54. standards clear. They should be spe- attracts people rather than repels 35Edge, 178. cific regarding the fact that correc- them. The greater the commitment 36Some megachurches attempt to fol- tive discipline plays a role in the life we ask for, the greater the low this model. In SBC life, the most of their congregation and they response.” Warren, 54. Thom familiar congregation to do so is should be specific about when and Rainer, in his empirical study of the Saddleback Valley Community how discipline will be adminis- churches with high expectations church in California. In the book tered. One clear reason for doing so and requirements found that a penned by their pastor, he conveys is because of the danger of losing church that begins to utilize a this aspect of their strategy. This a court battle with a disgruntled required new member’s class “does congregation utilizes a “life devel- member under discipline. While I typically see a reduction in new opment process” that attempts to am not an attorney, it does seem that members added the first one or two help people reach a certain level of courts do not punish churches for years. But that decline is usually spiritual maturity and then chal- practicing discipline but rather for reversed after two years. The reten- 57 tion rate, however, is much higher of initiation. in the church that requires the mem- 46Historian Glenn Hinson wrote, that, bership class.” Rainer, High Expec- “By 100 A. D. pre-baptismal indoc- tations, 107. In essence, the thesis of trination was probably almost uni- Dean Kelley’s well known work versal. The erupting of various is true. It is the strict churches threats to the faith, such as Gnosti- that grow and have the greatest cism, only confirmed the need for aggregate impact on the world. See careful instruction to safeguard the Dean M. Kelley, Why Conservative life of the church.” Glenn Hinson, Churches Are Growing: A Study in “Christian Teaching in the Early Sociology of Religion with a new Pref- Church,” Review and Expositor 59 ace for the ROSE edition (Macon, GA: (July 1962) 268. Kenneth Scott Mercer University Press) 1986. Latourette agrees, “In the years 40See Robert H. Stein, “Baptism and when Christianity was spreading Becoming a Christian in the New rapidly and thousands of converts Testament,” The Southern Baptist were coming from paganism, bap- Journal of Theology 2, no. 1 (Spring tism was preceded by a period of 1998) 14. instruction and probation as a cat- 41Warren, 302-303, and Marv Knox, echumen.” Kenneth Scott Latou- “Will Altar Calls Go the Way of rette, A History of Christianity (New Funeral-Home Fans?,” The Baptist York: Harper and Brothers, 1953) Standard, 110, no. 18 (May 6, 1998) 195. 10. 47This is essentially the argument put 42Edge, 160. forth by Edge, 168. 43Michael Green wrote, “In the early 48Thus I would not argue for an days of the Church, baptism was extensive time of catechetical train- administered straight away on pro- ing for candidates awaiting baptism fession faith and repentance.” such as the three-year period fol- Michael Green, Evangelism in the lowed by Hippolytus. See Hip- Early Church (Grand Rapids: polytus, The Treatise on the Apostolic Eerdmans, 1970) 154. See also Stein, Tradition of St Hippolytus of Rome, ed. 6-17. Stein argues that it occurred Gregory Dix (London: SPCK, 1968) on the same day at the same time 25. (13-14). 49There is much that needs to be said 44Ibid., 12-13. about the entire evangelistic process 45While Stein cites Acts 16:33 and Acts in American churches. If we would 8:26–40 to make the point that bap- do a better job of helping persons tism could be administered at night understand genuine repentance and and when no one else was present, biblical faith, perhaps none of this and thus is more of a sign of initia- discussion would be necessary. tion than of public profession, 50Edge, 31. surely the normative pattern devel- oped into one where the community was gathered, if it was indeed a sign 58 59 Church Discipline and the Courts H. Wayne House

H. Wayne House is Distinguished Pro- Concern abounds in the Christian com- His disciples. Jesus, having spoken earlier fessor of Biblical Studies and Apologetics munity today in ways that would have (Matt 16:17-19) of building a church,2 then at Faith Seminary, Tacoma, Washington, been unheard of several decades ago in proceeds in 18:15-20 to explain what kind and Adjunct Professor of Law at Trinity America. Until recent years churches had of discipline the church is to use when Law School (Santa Ana, CA) of Trinity little to fear from the civil authorities, disruption occurs in the community of International University. He holds a J.D., church members, or their local communi- believers. Certainly the Jewish commu- Regent University School of Law; Th.D., ties in regards to legal matters. The church nity from the time of Moses had judged Concordia Seminary, St. Louis; M.Div., was viewed as sacrosanct in American cul- issues and persons by the law,3 so this was Th.M., Western Seminary; M.A., Abilene ture. The local church building was a place not unfamiliar to the disciples of Jesus. Christian University; B.A., Hardin- of refuge that provided safety for persons The question for them would be whether Simmons University. He formerly was pursued by civil authorities. Other than a Jesus had instituted a new order in this Professor of Theology at Dallas Theo- few instances regarding property dis- area. logical Seminary and Professor of Law putes, parishioners, for the most part, at Trinity Law School. Dr. House is the would not consider taking their pastor, Practice of Church Discipline in the author of a number of books and articles, church board, or local church body to New Testament including Christian Ministries and the Law court, Clergy were highly respected mem- One may find only a few examples of (Kregel, 1999). bers of the community and charges church discipline in the New Testament.4 against them were viewed as highly sus- Paul and John both speak of the need to pect. If churches were careless in caring discipline members and leaders who for the physical premises, they did not seek by their teachings and actions to lead need to worry about being sued by the faithful of God astray (3 John 9-10). members or visitors who happened to Paul, in 1 Corinthians, sets forth several be injured. Churches that exacted disci- sins for which believers should be pline against its members had no reason shunned by the Christian community, to believe that the member would, in namely, immorality, covetousness, idola- turn, sue them for such things as defama- try, reviling, drunkenness, and swin- tion, infliction of emotional distress, or dling.5 The contemporary church rarely invasion of privacy. None of these mat- practices discipline for such matters, and ters is the case any longer in America. sexual immorality tends to be the cardi- Lawsuits against churches are on the rise nal, if not sole, spiritual offense suffi- and there appears to be no end in sight to ciently serious to incur this severe action. their proliferation.1 Such a position is out of harmony with the church in the New Testament, where Church Discipline in the History of disciplinary action might occur for viola- the Church tions in four different categories: private Jesus’ Teaching on Discipline in the and personal offenses that violate Chris- New Testament tian love, divisiveness and factions that The subject of church discipline first destroy Christian unity, moral and ethi- appears in the gospel according to St. Mat- cal deviations that break Christian stan- thew in a conversation between Jesus and dards, and teaching false doctrine.6 60 The Relation Between Biblical Lord. In the face of possible legal ramifi- Teaching and the Legality of cations in our current litigious society, Church Discipline Today only a strongly held biblical conviction A local church that seeks to implement will spark and sustain courage to press on the biblical obligation of discipline should in this mark of a biblical church. not do so haphazardly or ignorantly. It should know the necessity, purpose, Purpose of Church Discipline causes, and methods employed in Holy Contrary to what might be perceived Scripture, so that it may be in harmony by an ill-informed public, church disci- with the commands of Christ and in con- pline is not, by intent, a destructive act; cert with the historic perspectives of the grace is part and parcel of discipline. As church. Moreover, endeavoring to anchor Luis Palau indicates, church discipline “is one’s practices in the biblical text at each not carried out in cruelty to destroy, but juncture of the disciplinary action pro- rather in love to produce conviction, sor- vides further protection when seeking to row, repentance, and restoration.”8 Con- make a first amendment defense. sequently, church discipline has as its goal the restoration of sinning church members Necessity of Church Discipline to a spiritually healthy condition and back The practice of church discipline flows to the fellowship of the believing commu- from the commands of the Lord and nity, whose purity standards had been should not come from a personal or cor- violated and whose good repute had been porate desire for vengeance. Jay Quine stained by their sin. Moreover, church dis- pointedly says, cipline serves as a deterrent to other church members from falling into griev- Many passages in Scripture call ous sins.9 for discipline of erring church mem- bers. These passages lead to the in- evitable conclusion that church Causes of Church Discipline discipline is as much the function of The New Testament does not possess a a local church as the preaching of the “pure doctrine of the gospel,” and comprehensive list of sins for which “the administration of the sacra- church discipline is to be performed. Both ments as instituted by Christ.” Dis- Jesus and Paul speak in general terms of cipline in the church is not optional but mandatory—it is an absolute sins warranting church discipline. At necessity if we are . . . to be obedient times, however, Paul does give certain to the Scriptures. specific sins that must be addressed by the Matthew 18:15-20 and 1 Corin- thians 5:1-5 clearly proclaim this church.10 Quine elucidates, necessity. In view of the procedure in Matthew 18:15-20 with the . . . it appears that to a great extent present imperative (“go”), church the application of the requirement discipline is not merely suggested; 7 for church discipline is up to the it is required. local church. Jesus mentioned only general causes, and the specific Only with a sense of biblical justifica- causes referred to by Paul are not specific as to quality, quantity, or tion and mandate may a church both seriousness. The local assembly is properly and boldly maintain the loving apparently given latitude to decide discipline that will promote the purity of when discipline is necessary. This seems right, since it is they who will the body of Christ and bring honor to her 61 know the seriousness, frequency, ible and another that was visible and not and potential hazard of the offense. However, the lack of specific param- entirely pure. By means of this view he eters can make it difficult for a local brought some balance to discipline: church to demonstrate legally that there was no caprice or illegitimate With this view of two churches, motive involved. Since disciplined Augustine sought to provide some members have become more liti- balance in discipline. The church gious, the fact that Scripture gives would strive for purity, by exclud- local churches broad power must be 11 ing obvious and gross sinners, but explained to all members. would recognize that not all sins are known and that even known sins Methods of Church Discipline must be dealt with in a redemptive manner. This was considered pos- The Scripture provides some specific sible through formulas for repen- information concerning the method of tance, especially acts of penance.15 church discipline. Following the biblical method is both faithful to Scripture and During the medieval period, it was also provides better protection for the common for membership in a church to church practicing discipline. The church be based on geographical considerations, demonstrates sincerity of belief when it rather than personal commitment to reveres and practices the teachings of Jesus.16 This practice changed during the Scripture.12 Moreover, this ordered and Reformation. Evangelical churches, fol- cautious procedure demonstrates fairness lowing the Reformation’s lead, made by providing due process in which the one’s personal confession in Christ the accused is given adequate notice and hear- basis for church membership. ing within the church body, similar to After joining a church, members are what is practiced in the courts of the land generally held to certain doctrinal and today. A court listening to a complaint moral standards to remain in “good stand- from a litigating member should respond ing.” This standard may provide help to positively to such use of due process by a a local church exercising discipline on a local church. The Bible outlines such a due “erring” member: process in Matthew 18 where it gives four separate steps for disciplining a member: If it is understood from the begin- ning of membership that the disci- (i) private correction; (ii) group correction; pline of a member may include (iii) public correction; and (iv) public public expulsion, the church is ethi- exclusion.13 cally and probably legally secure in the practice of discipline against anyone who complains or who Historical Perspectives of brings litigation against the 17 Church Discipline church. Church discipline in the early days This general rule may be compromised of the Christian church is especially through certain actions of the church, as observed in the Donatists, who required discussed below. that church members be pure and unwa- vering in their commitment to Christ.14 Contemporary Legal Perspectives Augustine responded to these perspec- on Church Discipline tives with a doctrine of two churches, one Governmental Non-Interference in which the church was pure and invis- with Religion 62 The intent of the structure of American tions.23 The United States Supreme Court government, and the first amendment in has consistently and assiduously avoided particular, is that neither the state nor the this collateral jurisdiction.24 Such caution church should dominate the other. on the part of the Supreme Court pro- Though individuals who belong to reli- tected the church from intrusion into its gious entities have the right to influence internal affairs, including discipline, by the government, as an institution, a church secular powers. is not to exercise any authority over the At least three lines of analysis have state. On the other hand, the government been offered in judicial cases relating to may exercise its authority over individu- churches and the doctrine of ecclesiasti- als in regards to taxes and the use of cal abstention. First, it has generally been police power but the church is immune recognized that the government, in any from governmental action.18 There are form, is prohibited from inquiring into the times, however, in which the institutions validity of a religious assertion or belief.25 of government and church intersect; they This is true regardless of how that inquiry were never intended to be absolutely non- is couched. It may not inquire into the communicative with each other, nor was matters of truth or falsity,26 reasonable- there to be a high and impregnable wall ness,27 verity,28 correctness,29 or worthi- dividing them, as defined by some ear- ness30 of religious claims. The court has lier court decisions.19 The government been especially insistent that it has no may perform acts that benefit the church, jurisdiction in doctrinal disputes. This if done in a non-preferential manner.20 The insistence is well-enshrined in the famous church may encourage involvement in the statement in Watson v. Jones that “[t]he law political process by individual members knows no heresy, and is committed to the as long as it does not seek to influence support of no dogma, the establishment them toward particular candidates.21 of no sect.”31 Second, a governmental entity may not General Manifestations of pursue an independent interpretation of Prohibitions in Adjudication of religious texts or tenets. At the very least, Religious Matters the government may not form an authori- Until recently, these principles of tative declaration or determination of church and state were relatively stable in their meaning.32 Courts have said that American constitutional law. The courts they are “not arbiters of scriptural inter- tended to stay out of intra-church disputes pretation,”33 and that it is not the “prov- due to the protection for religion found ince of government officials or courts to in the First Amendment, which provides determine religious orthodoxy.”34 for the free exercise of religion and pro- The third prohibition has been called hibits the government from becoming the ecclesiastical abstention doctrine.35 entangled with the institutional church.22 Under this doctrine “the government may In certain instances state courts have been not inquire into or review the internal willing to enter into disputes regarding decision making or governance of reli- church schisms, particularly in property gious entities, especially those of a hier- disputes, but unwilling to intervene in archical nature.”36 As Carl Esbeck stated matters concerning ecclesiastical ques- it: “The rule of judicial deference is that 63 civil courts are to do no more than deter- importance in current law. mine the highest ecclesiastical tribunal with jurisdiction over the dispute, ascer- Theories of Law that May Imply tain the decision of the tribunal, and Liability and Responses to Them defer to its resolution of the dispute.”37 Recently, three different legal theories, In an important decision at the end of namely, invasion of privacy, defamation the nineteenth century, in Order of St. of character, and infliction of emotional Benedict v. Steinhauser, the U.S. Supreme distress, have been used to strip the Court awarded a monk’s assets to the church of First Amendment and case law Order over against the claims of the protections. Other causes of action, such executor of the monk’s estates because of as interference with contract or alienation the voluntary association of the monk of affection, could also be used when the within the Order and because such actions circumstances warrant. Churches should by the Order were not contrary to public be aware of these causes of action in policy.38 Dean Kelley speaks of the court’s order to exercise discipline in a wise man- analysis, ner that precludes successful litigation against them. Rather than leaving the matter here, the court went on to link this hold- ing with [previous like decisions], Invasion of Privacy cementing a firm recognition by the Richard Hammer provides a useful courts over a century of the rights statement of the nature of invasion of pri- of religious bodies to choose for themselves unconventional forms of vacy at law, when he says, organization and operation that—so long as voluntary—would not be One who gives publicity to the pri- disturbed by civil law.39 vate life of another is subject to liability for invasion of his privacy In property disagreements the court if the matter publicized is not of legitimate concern to the public. The tends to defer to the particular form of key elements of this form of invasion government generally exercised in Ameri- of privacy are (1) publicity (2) of a highly objectionable kind (3) given can religious polity, namely, congrega- to private facts about another. Pub- tional or hierarchical government. It tends licity is defined as a communication to let the respective ecclesiastical authori- to the public at large, or to so many persons that the matter is substan- ties settle the question, or the court may tially certain to become one of pub- rule that the issue be sent back to these lic knowledge. Thus, it is not an parties.40 invasion of privacy to communicate a fact concerning another’s private Consequently, as the above case law life to a single person or even to a demonstrates, the issue of church disci- small group of persons. But a state- pline will receive a better hearing in a ment made to a large audience, such as a church congregation, does con- court of law if the discipline is firmly stitute “publicity.” based on theological and biblical reason- The facts that are publicly dis- closed must be private. There is no ing. This deference to the church, how- liability if one merely repeats some- ever, is dependent on whether the thing that is a matter of public record claimants can demonstrate invasion of or has already been publicly dis- closed. Thus, a minister who makes privacy, defamation, or outrageous con- reference in a sermon to the prior duct, which are questions of considerable marriage or prior criminal acts of a 64 particular church member has not among themselves concerning the invaded the member’s privacy; such qualifications of the officers and facts are matters of public record. members and their participation in Many other facts—such as, dates of the activities of the society. This is birth, military service, divorce, true whether the defamatory matter licenses of various kinds, pleadings relates to alleged misconduct of in a lawsuit, ownership of property, some other member that makes him and various debts—are matters of undesirable for continued member- public record. References to such ship, or the conduct of a prospective facts will not invade another’s pri- member.44 vacy.41 Caution must be exercised in setting Jay Quine gives a slightly different forth this privilege, as Quine says, presentation of the nature of invasion of privacy: “To prove a legally culpable Though a church may utilize this invasion of privacy the plaintiff must privilege, it is limited to actions that are not a result of fraud (motivated establish that (a) there was a public disclo- by a secular purpose), or malice (mo- sure, (b) of private facts, (c) that were highly tivated by personal vengeance). offensive to a reasonable person, and (d) Only action resulting from religious conviction is within the scope of this that were of no legitimate concern to the defense.45 public.”42 Since the biblical text moves dis- cipline beyond personal and small group One important defense to a disciplined confrontation to “tell it to the church,” what member’s lawsuit against a church is the occurs would qualify as an invasion of pri- contract theory of consent. The individual vacy under either Hammer’s or Quine’s may waive the right of privacy explicitly definitions. But what about the elements or implicitly.46 Under contract law, con- of “offense” and “public disclosure”? sent to discipline is either explicit (espe- Quine elucidates on this: cially if a document expressing consent to submit to discipline is signed in joining) A plaintiff must also show that the or implicit (by the very fact of knowingly public disclosure of private facts was “highly offensive to a reasonable entering into the relationship with the person”—a culturally sensitive church) when a person joins a church. “By determination made by evaluating becoming a member an individual the content and environment in which the disclosure was made. It approves the rules provided by the gov- must further be shown that the dis- ernment of the society and agrees to be closure was not of legitimate concern 47 to those who heard. These determi- governed by its usages and customs.” nations are made on a case-by-case The reader must be aware, however, that basis, which gives rise to the possi- the association with the church is volun- bility of defense against this claim.43 tary, and the consent remains only as long as the member is willing to continue mem- Furthermore, the church may defend bership in the church. As I have explained its actions by appealing to privileged com- elsewhere: munication against invasion of privacy:

In the United States, no one is com- The common interest of members of pelled to ally himself, or to remain religious . . . associations, whether identified, with any religious orga- incorporated or unincorporated, is nization, but when he does join a recognized as sufficient to support church and becomes a member of a privilege for communications that ecclesiastical body, he voluntar- 65 ily surrenders his individual free- only be given general information to dom to that extent.48 As a general rule, the rights and obligations of decide whether to exclude a member. In members of a religious society are addition, the vulnerability of the church governed by the laws of that soci- may be limited, depending on what degree ety. Every person entering into a religious society impliedly, if not ex- of consent was expressed or implied by the pressly, covenants to conform to its member in joining the church. rule and to submit to its authority and discipline. Who are members of a religious society must be deter- Defamation mined by reference to the rules, con- Defamation is a legal term which cov- stitution, or by-laws of the society, ers either verbal (slander) or written and by reference to the statutes gov- erning such bodies. The agreement (libel) unprivileged communication if “it of the parties determines the require- tends to harm the reputation of another ments of membership in a religious society. This includes financial sup- as to lower him in the estimation of the port in some form where the reli- community or to deter third persons from gious society requires it, generally a associating or dealing with him.”51 profession of faith, adherence to the doctrines of the church, and a sub- Defamation cannot be successfully mission to its government.49 claimed if the communication is, in fact, true. No matter how horrible a statement In conclusion, whether a case qualifies is made against a person, if the statement as an invasion of privacy of a “highly is true, then there is no defamation. Truth objectionable kind” or is “highly offensive is an absolute defense: “Truth of a defa- to a reasonable person” depends on how matory statement of fact is a complete bar the leadership deals with the offending to recovery not only in an action for harm party under discipline and how it is pre- caused to another’s reputation, but also sented to the church.50 Whether infringe- in an action for nominal damages only, for ment of privacy is involved also depends the purpose of vindicating the plaintiff’s on how the information is given to the reputation by a verdict that brands the church body (how specific and how pri- defamatory matter as untrue.”52 As Quine vate are the facts) and whether the church explains, membership (the public) has a legitimate right to know. When a person is excluded Horrible statements made public from church membership, it may not be cannot be held to be defamatory if true. Even false statements do not possible to avoid appearing offensive. If automatically result in a successful the exclusion is carried out with due pro- lawsuit, for a church and its leader- ship still have the privileged com- cess and the right “spirit,” it may prevent munication defense. Yet this defense a reasonable person from taking offense. is limited. . . . If malice is found, the Moreover, the biblical requirements to defendant has gone beyond the privilege.53 speak to the church (the public in the law since it is before more than a small group) Infliction of Emotional Distress puts one at risk of violating the element “Infliction of emotional distress” or relating to “no legitimate concern to the “outrage” is the newest of the three legal public.” The risk will be lessened if the causes of action. Outrage is defined as church is able to trust the leadership to “[o]ne who by extreme and outrageous know the specific details. The church need conduct intentionally or recklessly causes 66 severe emotional distress to another is ing the free exercise thereof. . . .”57 It is subject to liability for such emotional dis- not within the scope of this article to dis- tress. . . .”54 “Extreme and outrageous con- cuss the meaning and implications of that duct” occurs important amendment in any depth.58 The two clauses of the First Amend- where conduct has been so outra- ment are both intended to protect reli- geous in character, and so extreme in degree, as to go beyond all gious liberty. The first prevents the possible bounds of decency, and to establishment of a state religion, similar be regarded as atrocious, and ut- to the Church of England, while the sec- terly intolerable in a civilized com- munity. . . . ond protects an individual’s right to The liability clearly does not believe and practice his religion free from extend to mere insults, indignities, state interference. The establishment threats, annoyances, petty oppres- sions or other trivialities.55 clause has been interpreted by one court to be an absolute bar to prosecution for Not only must the conduct be outra- church discipline unless the church’s geous but the plaintiff must also have suf- activity is clearly a “threat to public safety, fered “emotional distress.” This has been peace, and order,” or some “grav[e] abuse, defined in a number of ways, including endangering paramount interests, [which] “all highly unpleasant mental reactions give[s] occasion for permissible limita- such as fright, horror, grief, shame, humili- tion.”59 Another court applied that stan- ation, embarrassment, anger, chagrin, dard to a church discipline case involving disappointment, worry, and nausea. It is shunning: only when it is extreme where liability arises.”56 Harms caused by shunning (are) clearly not the type that would When a church is involved in the prac- (require) the imposition of tort liabil- tice of discipline, care should be taken to ity. Without society’s tolerance of avoid falling within the parameters of offenses to sensibility, the protection of religious differences mandated by “outrage” as defined above. This may be the First Amendment would be accomplished by avoiding even the meaningless.60 appearance of vindictiveness or unreason- ableness. The unruly member must be The free exercise clause allows the reli- treated gently and patiently (Gal 6:1). gious person the freedom to make state- ments that reflect religious values without The Constitutional Foundation intervention from the state. For example, for Ecclesiastical Immunity from one court said of this right of religious Collateral Civil Jurisdiction in speech, “In the present case, this court Inter-Church Disputes. would be violating defendant’s right to The most explicit constitutional basis free exercise of religion if we were to find that prohibits the intrusion of the civil defendant’s statements actionable under 61 courts into juridical acts of the church is state defamation law.” the First Amendment to the United States Constitution. The pertinent part reads, Moves Towards Lowering the Bar in “Congress shall make no law respecting Tort Cases Against Religious Entities the establishment of religion or prohibit- The generally serene situation enjoyed 67 by the church since its rooting in Ameri- intolerant. 64 can soil has been considerably shaken. The Last of all, there is the undervaluation church is now vulnerable in ways it has of the significant First Amendment issues never been before. Due to increasing liti- that attach to a tort action: gation against churches for a variety of alleged tort and contract violations, the Few media reports address, with any sensitivity or sophistication at mystique of the church has been lost. least, the many potential constitu- Judges, juries, and possible litigants have tional or theological aspects of such come to accept the notion that churches tort actions, focusing instead upon the grave, sometimes lurid nature of are as ripe for lawsuit liability as any other the allegedly inflicted or, where entity in society. The lack of reluctance to liability is imposed, upon the size or sue churches, pastors, leaders, and church impact of the verdict. Concomi- tantly, organizations such as the members arose because churches have lost American Civil Liberties Union that their revered status in today’s culture. normally might alert the media to the constitutional dimensions of Idleman gives several reasons why this is legal controversies seem, for what- so. He first comments, ever reason, to be largely if not entirely absent from the picture. The Regardless of its origins, this new result is that the public appears to willingness to bring suit is important remain unaware of, and in turn in at least two respects. First and unconcerned about, the significant most obvious, it increasingly places First Amendment principles impli- the relevant issues—such as reason- cated by the adjudication of certain tort actions against religious defen- ableness of conduct, potential liabil- 65 ity, and deterrence—before the legal dants. system, and specifically before judges and possibly juries. Second, Earlier Attempts it is self-generating: the perceived willingness of some victims to bring An early case for defamation was filed suit may prompt still others them- against a pastor in the mid-19th century selves to bring suit, especially if because during a worship service he plaintiffs do periodically prevail.62 announced that a woman had violated the seventh commandment: The second reason mentioned by Idle- man is that the media have been particu- The church does now as always bear larly interested in covering clergy and its solemn testimony against the sin church failings. Instead of relegating them of fornication and uncleanness, as an unfruitful work of darkness, emi- to the usual religion section of the papers, nently dishonorable to the God of the media has placed them on the front purity and love; polluting to the page. 63 souls of men and fearfully prejudi- cial to the welfare of society and the Third, the public has increasingly world.66 developed sympathy for victims of clergy exploitation. This bleeds over into per- The Massachusetts Supreme Court ceived victimization of an individual ruled that the pastor’s public reading of whose morals or ideologies are called into his statement was privileged and dis- question by a group of Christians. The missed the claim with these words: relativistic culture does not concur with “Maintenance of church order and disci- the church’s moral and doctrinal stan- pline are amongst the church’s long dards. Instead, it views the church as recognized powers, including hearing 68 complaints of misconduct and adminis- moral standards of the Collinsville church. tering punishment if found to be true.”67 The plaintiff was aware of the church’s Chief Justice Shaw, continues in Farns- disciplinary practices, which it followed worth, meticulously according to biblical stan- dards as it understood them and accord- [E]stablished by long immemorial ing to guidelines it had established. usage, churches have authority to deal with their members for Moreover, she had actually seen the dis- immoral and scandalous conduct; ciplinary procedure used before. Never- and for that purpose to hear com- theless, at first she lied about the affair. plaints, to take evidence and to decide; and, upon conviction, to Then, when approached by the elders of administer proper punishment by the church, she agreed to stop the sinful way of rebuke, censure, suspension, activity, but failed to do so. The church and excommunication. To this juris- diction, every member, by entering was left with no choice but to begin disci- into this church covenant, submits, plinary action against her. She was then and is bound by his consent. . . . The counseled by her attorney to send a letter proceedings of the church are quasi- judicial, and therefore those who to the church withdrawing her member- complain, or give testimony, or act ship. The church responded by excommu- and vote, or pronounce the result, orally or in writing, . . . are protected nicating her in a public meeting. by the law.68 At trial, the elders and the church were charged with invasion of privacy and out- rage. The church was found guilty. On Recent Cases appeal the Oklahoma Supreme Court dis- Several cases have dealt with the lim- missed the church’s claims of privilege its of tort action against a church,69 but and consent, denying judicial abstention: only two recent cases that have reached “Because the controversy in the instant different conclusions will be considered. case is concerned with the allegedly tor- First, we will examine the case of Guinn v. tious nature of religiously-motivated acts Church of Christ of Collinsville,70 where the and not with their orthodoxy vis-à-vis Oklahoma Supreme Court recognized established church doctrine, the justifica- some legitimacy to the charge that the tion for judicial abstention is nonexistent church had violated privacy in a disciplin- and the theory does not apply.”71 It ary action. Next we will look at Paul v. appears that the court was especially con- Watchtower Bible and Tract Society of New cerned that discipline occurred after she York, where the federal district court and had terminated her membership: appeals court both sided with a local church. When parishioner withdrew her membership from the Church of Christ and thereby withdrew her Guinn v. Church of Christ of Collinsville consent to participate in a spiritual The case of Guinn v. Church of Christ of relationship in which she had implicitly agreed to submit to eccle- Collinsville, in the late 1970s in Oklahoma, siastical supervision, those disciplin- was a sensational trial balloon for the ary actions thereafter taken by the question of constitutional privilege. Ms. Elders against parishioner, which actively involved her in the church’s Guinn was discovered to be involved in will and command, were outside the immoral activity in contravention of the purview of the First Amendment 69 protection and were proper subject Jehovah’s Witnesses’ religious of state regulation.72 faith.77

Quine properly sees the potential rami- Quine observes, in reference to the rea- fications from such legal reasoning: soning of the court, “It is significant that this court also determined that this action If church discipline following bibli- of discipline by a church did ‘not consti- cal mandates, without malice on behalf of the church leadership, con- tute a sufficient threat to the peace, safety, sistent with church policy, following or morality of the community to warrant prior incidents and policy, and with state intervention.’”78 implied if not explicit prior consent by the disciplined member is not The Ninth Circuit court seemed to be considered a doctrinal or ecclesias- in concert with the opinion of Justice tical matter warranting constitu- Thorton, in Chase v. Cheney, where he said, tional privilege, then what action in church discipline matters will courts “A church without discipline must allow? If all a member about to be become, if not already, a church without disciplined need do to sustain a law- religion.”79 suit is state that he or she withdraws his or her membership, then the courts have essentially prohibited Conclusions from the Case Law discipline by church and have effec- tively decided the ecclesiastical mer- There are several other cases in which its of discipline. The Oklahoma the courts have agreed or disagreed with Supreme Court effectively decided Guinn and Paul.80 The case law at present that Matthew 18 and the other dis- cipline passage cannot be practiced is not determinative of how the law is by church in its state.73 developing in regard to church discipline. Due to this, it is important that churches Paul v. Watchtower Bible and Tract Society use care in exercising discipline. What fol- of New York lows are some suggestions on how a The important case of Paul v. Watch- church might avoid litigation. tower Bible and Tract Society of New York74 in the state of Washington, which followed Suggestions to a Church Guinn, provides some hope for better Desiring to Practice Biblically decisions on the matter of church disci- Mandated Discipline pline.75 On appeal the Ninth Circuit Fed- Use a Biblical Approach eral Court of Appeals agreed with the As discussed above, the way in which lower court in saying, “When the a member should be disciplined by a imposition of liability would result in the church is presented in the New Testament abridgement of the right to free exercise and should be followed carefully and with of religious beliefs, recovery in tort is gentleness. A sin by a Christian should be barred.”76 The court then added, kept as quiet as possible for the sake of the person’s, as well as the church’s, repu- Imposing tort liability for shunning tation. There is no so-called public’s right on the church or its members would in the long run have the same effect to know in the Christian church. Only as prohibiting the practice, and when there is no repentance, and thus no would compel the church to aban- forsaking of sin, should it be pursued to don part of its religious teachings. In sum, a state tort law directly the next level. Rashness and harshness do restricts the free exercise of the not further the cause of repentance or res- 70 toration. Longsuffering due process may receive the documents. Moreover, all succeed where a judgmental spirit may members, especially new members, fail. When all means to bring the offend- should sign a statement indicating their ing party to repentance have failed, how- understanding of the moral, governmen- ever, the matter should go to the church tal, and doctrinal positions of the church, for the maintenance of church purity. If that they agree with these positions, and discipline is pursued biblically, the ulti- that they will submit to the spiritual mate purpose is restoration. authority of the church and its leadership. This should be signed by the member and Prepare Church Documents to placed in the church files. Maintain Biblical Fidelity A church covenants together under bib- Minimize the Knowledge and lical standards and the lordship of Christ; Repercussions it is not merely a social club or society or Although the elders of the Collinsville weekly get-together. The moral and doc- church apparently desired to insure that trinal purity of the church should be care- Ms. Guinn would not attempt to join other fully, seriously, and prayerfully thought Church of Christ congregations upon through and put into a clear, comprehen- leaving their church under discipline, this sive form in church documents so that the pro-active approach is not the best course views expressed are not mere preferences, of action. The discipline should be but are, in fact, an attempt to be faithful restricted to the local church in which the to the Lord Jesus Christ. A sincerely held offense occurs and the airing of the rea- religious belief is the first test not only in sons for discipline should be as gentle and a defense of free exercise of religion but is circumspect as possible. If possible, any also the first test in one’s fidelity to God. specific details should occur in a small group of leadership and only general Prepare Church Documents to charges brought before the church. In this Defend a Legal Challenge case, the church body will have to trust The documents that govern a church, the maturity and discretion of the leader- including procedures for disciplining a ship, even if church members do not know sinning member should be clear and all of the details of the facts. understandable. Moreover, all members Should the disciplined member should be required to read and sign these attempt to move to another Christian documents. If this is so, the disciplined church and the church is contacted about member cannot later plead ignorance. The the member, the response must be cau- documents should include, at minimum, tious but truthful. Simply indicating that the basic beliefs and doctrinal tenets of the the member was under discipline or did church, and the basic lifestyle expected of not leave in good standing is sufficient; the member. embellishment or negativism will backfire on the church. Too much detail may lead Prepare Church Members for Church to successful litigation against the church. Discipline All current members, and any new Be Consistent members added to the church, should It is absolutely necessary that the 71 church be consistent in its application of Be Up-Front and Honest discipline. If member A has committed the People can overlook a mistake but have same sin as member B, then the discipline little sympathy with cover-ups or lies. for A and B must be administered in the Never weaken or compromise your posi- same way. Obviously there can be extenu- tion by attempting to cover up an error. If ating circumstances, but there must be a mistake is made, admit it, and then cor- consistency. If a church does not follow a rect it. Be candid with church members consistent procedure, one can expect who may be potential plaintiffs against the member A “to complain of inconsistency, church; if a mistake occurred, explain arbitrariness, and unfairness and these are what happened. However, do not expose the types of allegations which will usu- yourself or the church to a lawsuit by ally support a lawsuit.”81 admitting to a mistake that you person- ally did not make.83 Remember, “A soft Follow the Church’s Standards answer turns away wrath.” Consistently The church should practice what it Consult an Attorney preaches. If the members do not do so, an Although this is mentioned last in the argument can be proffered that the list, it should be high in priority. As lead- church’s lack of enforcement of a particu- ers in a local church, you should never lar tenet or lifestyle is some form of an presume to know the course of action in a implied waiver. The church’s consistent matter in which you or the church may practice would avoid any type of acqui- be culpable. Too often lawyers are con- escence argument that a member under sulted only after considerable, and often discipline might make. irreparable, damage is done to the case. If possible, the church should have an attor- Use Mediation and Binding ney on retainer who may be consulted Arbitration if Possible about questionable issues and events. Be As I have said elsewhere, sure to provide the attorney all relevant documents of the church, such as by-laws, If consistent with the doctrines of the doctrinal statements, and particularly any religion, adopt a procedure that allows for disputes to be settled only documents giving disciplinary proce- in the church through binding dures. Before any oral or written commu- mediation or arbitration. Explain to nication is given to the member under new members why it is important that the church handle the disputes discipline, the attorney should thoroughly of members within the church, and review it.84 not before a secular tribunal. As part of the membership process have the new members sign a written docu- ENDNOTES ment agreeing that in any disputes, 1 See my Christian Ministries and the Law they agree to binding arbitration in (Grand Rapids: Kregel, 1999) for chap- lieu of a lawsuit. Be sure there is a process outlined in the written docu- ters regarding such issues as the clergy ments signed by the new member and political activity, tort actions against explaining how mediators and arbi- trators will be picked, how many, and churches, taxation questions, estate plan- from what type of organization.82 ning for the church, and whether Chris- tians should sue other Christians. 72 2 Matthew 16:19 may imply the kind cise of discipline within the church 12A sincerely held religious belief is of empowerment for church disci- to maintain the spiritual mission an important ingredient for free pline that is later discussed explic- and reputation of the church. exercise claims on the part of a itly in Matthew 18:15-20, when Jesus 6 Kitchens, 211-212. defendant and the first test used by gives to Peter (and later to the re- 7 Jay A. Quine, “Court Involvement a court in determining whether a maining apostles) the keys of the in Church Discipline,” Part 1 free exercise defense is triggered. kingdom. However, these keys may Bibliotheca Sacra 149 (Jan 1992) 60. The other two tests relate to whether only refer to opening the kingdom The author would especially like to the state has a compelling interest to all peoples through the proclama- state appreciation to Jay Quine, a in burdening this sincerely held tion of the gospel (Jews in Acts 2; 3; former student of mine at Dallas belief, and whether the state has Samaritans in Acts 8:14-17; Gentiles Seminary, for his two-part article on burdened that belief in the least in Acts 10). church discipline, which was most drastic or restrictive manner. Wis- 3 Examples of community discipline helpful in the preparation of this consin v. Yoder, 406 U.S. 205 (1972), within Israel includes Yahweh’s dis- article. Sherbert v. Verner, 374 U.S. 398 (1963). cipline of Israel concerning the 8 J. Carl Laney, “The Biblical Practice See John Eidsmoe, The Christian golden calf (Exod 32:19-29); the of Church Discipline,” Bibliotheca Legal Advisor (Milford, MI: Mott breaking of vows (Lev 26:14-46; Sacra 143 (Oct. 1986) 360-361, quot- Media, 1984) 152-160. Deut 17:2-7; 29:25-28; 31:16-17; Judg ing Luis Palau, “Discipline in the 13Laney labels these as private 2:20-23). This discipline related to Church,” Discipleship Journal 3 reproof, private conference, public the underlying principle of Yah- (1983) 18. announcement, and public exclu- weh’s holiness enunciated in 9 See Quine, 61-62 for fuller develop- sion. Laney, 358. See Laney, 358-362, Leviticus 19:2. See Lynn R. Buzzard ment of these purposes and Laney, and Quine, 65-67, for a fuller discus- and Thomas S. Brandon, Jr., Church 356-357 for an exegetical treatment sion of these steps of discipline. Discipline and the Courts (Wheaton, of some biblical texts relating to the 14Malony, et al 80. See also for a dis- IL: Tyndale House., 1986) 37-38. purposes of church discipline. cussion of early Donatism by Bengt Buzzard and Brandon’s book is an 10See ibid., 63-65 for a discussion of Hägglund, History of Theology, trans. excellent resource for the spectrum the general and specific reasons for Gene J. Lund (Saint Louis: Concor- of questions on the issue of church which discipline is to be under- dia, 1968) 124-128, and Geoffrey W. discipline. taken. Bromiley, Historical Theology: An 4 The most notable and early example 11Ibid., 65. “In the Reformation, Introduction (Grand Rapids: Eerd- of discipline in the early Christian Luther threatened to excommuni- mans, 1978) 63-64. church is that of Ananias and cate a person who intended to sell a 15Malony, et al 81. Sapphira. God directly intervened house for 400 guilders that he had 16Ibid. and the believing community took purchased for 30. Luther suggested 17Ibid., 82. no action, except that Peter, as the 150 guilders and labeled the 18See H. Wayne House, ed., The Chris- leader of that community at that offender as one in need of discipline tian and American Law (Grand Rap- period, unambiguously pronounced because of unbridled greed.” H. ids: Kregel, 1998) 109-174. God’s judgment on this husband and Newton Malony, Thomas L. Need- 19H. Wayne House, “A Tale of Two wife (Acts 5:1-11). ham, and Samuel Southard, Clergy Kingdoms: Can There be Peaceful 5 See Ted G. Kitchens, “Perimeters of Malpractice (Philadelphia: West- Coexistence of Religion with the Corrective Church Discipline,” minster Press, 1986) 201, quoting Secular State?” Brigham Young Uni- Bibliotheca Sacra 148 (April 1991) Ruth Gote, Wie Luther Kirchenzucht versity Journal of Public Law 13 (1999) 203-204, where he seeks to establish Ubte (Göttingen: Vanderhoeck & 264-271. a more expansive and regular exer- Ruprecht, 1958) 110. 20Robert L. Cord, “Church-State Sepa- 73 ration: Restoring the ‘No Preference’ (1991/1992) 93-165; also see Jones v. A. 140 (1937); Linke v. Church of Doctrine of the First Amendment,’ Wolf, 443 U.S. 595, 602 (1979). Christ of Latter Day Saints, 71 Harvard Journal of Law & Public 36Scott Idelman, 224. Cal.App.2d 667 (1967); and Kubilius Policy 9 (Winter 1986) 129-172; and, 37Carl H. Esbeck, “A Restatement of v. Hawes Unitarian Congregational in general, ibid., Separation of Church the Supreme Court’s Law of Reli- Church, 79 N.E.2d 5 (1948). and State: Historical Fact and Current gious Freedom: Coherence, Con- 50See Quine, 70-73 for further discus- Fiction (New York: Lambeth Press, flict, or Chaos?” Notre Dame Law sion of privilege by consent. 1982). Review 70 (1995) 581, 601, n. 75. 51Restatement (Second) of Torts, Defa- 21See House, Christian Ministries and 38Ibid., 533. matory Communications, §559 the Law, 165-172. 39Dean M. Kelley, The Law of Church (1977). 22House, “A Tale of Two Kingdoms,” and State in America: Historical Sur- 52Restatement (Second) of Torts, 251-264. vey and Analysis (Westport, CT: §581A, comment d (1977). 23Robert T. Miller and Ronald B. Flow- Greenwood Press, unpublished), 53Quine, Part 1, 70. ers, Toward Benevolent Neutrality: quoted by Miller and Flowers, 1:534. 54Restatement (Second) of Torts, §46 Church, State, and the Supreme Court, 40Another legal theory militating (1977). 5th ed. (Waco, TX: Baylor Univer- against government intrusion on 55Restatement (Second) of Torts, §46, sity Press, 1996) 1:531. inter-church judicial actions is judi- comment d (1977). 24Watson v. Jones, 80 U.S. (13 Wall.) 679 cial immunity, discussed at length 56Restatement (Second) of Torts, §46j (1871). at Morken, 137-153. (1977), quoted in Quine, Part 1, 70. 25Scott C. Idleman, “Tort Liability, 41Richard R. Hammar, Pastor, Church 57U.S. Const. amend. I Religious Entities, and the Decline & Law (Springfield, MO: Gospel 58For a more detailed explanation of of Constitutional Protection,” Indi- Publishing House, 1983) 71. these religion clauses, see Eidsmoe, ana Law Journal 75 (Winter, 2000) 42Quine, Part 1, 68. 130-164. 219, 223. 43Quine, Part 1, 68. 59Sherbert v. Verner, U.S. 398, 403, 406 26Sherbert v. Verner, 374 U.S. 398, 407 44Restatement (Second) of Torts, (1963), cited in Quine, Part 1:73. (1963). Common Interest, §596, comment e 60Paul v. Watchtower Bible Society, 819 27Callahan v. Woods, 658 F.2d 679, 685 (1977). F.2d 875, 883 (1987). (9th Cir. 1981). 45Quine, Part 1, 69. 61Rasmussen v. Bennett, 741 P.2d 755 28United States v. Ballard, 322 U.S. 78, 46Continental Optical Co. v. Reed, 86 (Mont. 1987). 86 (1944). N.E. 2d 506, 119 Ind.App. 643 (1948), 62Idleman, 231-232. 29Smith by Smith v. Board of Educ., 844 rehring den, 88 N.E. 2d 55. 63Ibid., 232-233. F.2d 90, 93 (2d Cir. 1988). 47W. Torpey, Judicial Doctrines of Reli- 64Ibid., 233. 30Kaplan v. Hess, 694 F.2d 847, 851 gious Rights in America (1948) at 126, 65Ibid., 233-234. (D.C. Cir. 1988). cited in Quine, 70. 66Farnsworth v. Storrs, 59 Mass. (5 31Watson v. Jones, at 728. 48Trustees Pencader Presbyterian Cush.) 412, 413 (1850). 32Idleman, 223. Church in Pencader Hundred v. 67Ibid., 413. 33Thomas v. Review Bd., 450 U.S. 707, Gibson, 22 A.2d 782 (1941). 68Ibid.. 415-16. 716 (1981). 49House, Christian Ministries and the 69For a discussion of these cases, see 34Teterud v. Burns, 522 F.2d 357, 360 Law 72-73. For substantiation of Jay Quine, “Part 2: Court Involve- (8th Cir. 1975). these statements, see Trustees ment in Church Discipline,” Biblio- 35See Paul J. Morken, “Church Dis- Pencader Presbyterian Church in theca Sacra 149 (Apr 1992) 228-229. cipline and Civil Tort Claims: Pencader Hundred v. Gibson, 22 A.2d 70See further House, Christian Minis- Should Ecclesiastical Tribunals Be 782 (1941); Canovaro v. Brothers of tries and the Law, 69-76, 253-254. Immune?” Idaho Law Review 28 Order of Hermits of St. Augustine, 191 71Guinn v. Church of Christ of Collins- 74 ville, 775 P.2d, 766, 773 (Okl. 1989). 75Idleman is concerned about the 72Ibid., 776-777. Since Guinn, the direction of cases that have eroded courts have followed the Oklahoma the historic position on church and Supreme Court and held that “a state in the question of judicial church can discipline individuals abstention. See Idleman, 248-251. without fear of judicial interven- 76Paul v. Watchtower Bible Society, 880. tion” only while “the complaining 77Ibid., 881. individual was a member at the 78Quine, Part 2:229. time of the disciplinary action.” 79Chase v. Cheney, 58 Ill. 509, 533 (1871) Smith v. Calvary Christian Church, — (Thorton, J.). N.W.2d — , 1998 WL 842259 (Mich. 80See Quine, Part 2:228-229, and Ct. App. 1998). As the Michigan House, Christian Ministries and the Court of Appeals framed the rule: Law 253-254 for discussion of these “Where the plaintiff is a member of various cases. the church at the time of the defen- 81House, Christian Ministries and the dant church’s alleged tortious activ- Law 76. ity . . . ‘the church has authority to 82Ibid., 77. Small stylistic adjustments prescribe and follow disciplinary have been made to the original ordinances without fear of interfer- statement written by the author. ence by the state.’” Smith, supra 83Ibid. (quoting Guinn, 775 P.2d at 773–774; 84Ibid., 76. and citing Hadnot v. Shaw, 826 P.2d 978, 987–88 (Okla. 1992); see also Hester v. Barnett, 723 S.W.2d 544, 559-560 (Mo. 1987) (if plaintiffs were members of the church, “they pre- sumptively consented to religiously motivated discipline practiced in good faith”). But this absolute privi- lege from judicial intervention ap- plies only if the discipline “does not pose a substantial threat to public safety, peace or order.” Guinn, 775 P.2d at 779. 73Quine, Part 2:228. See also David K. Ratcliff, “Constitutional Law: Guinn v. Collinsville Church of Christ: Balancing an Individual’s Right to Tort Compensation and the First Amendment’s Religion Clauses,” Oklahoma Law Review 42 (Winter 1989) 627-645. 74Paul v. Watchtower Bible Society, 819 F.2d 875 (1987). 75 Sermon: The Compassion of Confrontation Dr. Hershael York

Hershael W. York is Associate Introduction describe. On the other hand, you might Professor of Preaching at The South- In 1974 I was fourteen years old and at happen to glance in and see us when ern Baptist Theological Seminary, and that vulnerable, easily impressionable things are tense, when my sons have has been elected to the Victor and stage of adolescence. Prior to that time, violated the will of their father and they Louise Lester Chair of Christian Preach- my life was tranquil. I enjoyed a happy are experiencing the tough side of love. ing. He served as senior pastor of home and a wonderful relationship with Maybe they are being grounded or being Ashland Avenue Baptist Church in my Christian parents. But then a man lectured to. When they were younger, per- Lexington, Kentucky for seven years, came into my life who heaped all kinds haps they were being—dare I say it?— and has three forthcoming books of abuse on me every day. Every day even spanked. But, if you stayed long including Preaching with Bold Assur- after school I would go see this man enough, you would eventually notice that ance (Broadman and Holman). before I went home, and he would sub- the rare times when we administer disci- ject me to the most intense forms of physi- pline liberate and free our home for the cal torture and verbal abuse imaginable. peace, harmony, and mutual delight that I would leave with my body wracked with usually reigns. pain and indescribable feelings of inferi- Like every father I love my sons. There ority because of the verbal abuse he has never been a time when I have enjoyed inflicted upon me. Yet, strange as it may disciplining them (contrary to what I seem, I always went back to him. That make them believe). I have never said to man was my wrestling coach; and he them “This hurts me more than it hurts helped me understand that if I went you.” I tell them, “It is going to hurt you a through this kind of physical torture, if lot more than it hurts me.” That is, after I learned to negotiate the rigors of his all, the point! But recently I received a card practices, then I would ultimately be a from one of my sons that read: “You took better wrestler. I would be disciplined. center stage in my thoughts today and my I invite you now to a different scene in heart gave you a standing ovation. I my life. I am no longer fourteen, but forty, appreciate you so much. Dad, I love you married to a wonderful wife and blessed so, so much that not a day goes by when I to be the father of two teenage sons. If you don’t thank God for your wonderful heart could be an unseen guest in our home, you for God and your desire to raise Michael might see us sitting at the table around a and myself to be great people. I know it’s meal and engaging in happy banter or no special occasion or anything, but relational repartee; sometimes finding you’re a special dad so I just wanted to ourselves lost in laughter, sometimes say thanks. I love you and mom bunches. sharing one of those moments that seems Seth.” Some might be incredulous that a insignificant yet defines the direction of son whom I have spanked and grounded, one’s life or home. You might witness one lectured and rebuked would write me a of those times when we delight in one card like that, but these two things are another more than words could possibly connected. 76 And that is not only true in my physi- ters, for then you would have to go out of the world. cal family, but it is true in God’s family as But actually, I wrote to you not to well. It is the discipline He imposes on us associate with any so-called brother that keeps our hearts close to His and in if he is an immoral person, or covet- ous, or an idolater, or a reviler, or a fellowship with Him. The correction that drunkard, or a swindler—not even He offers us through the body of Christ, to eat with such a one. For what have through our fellow believers and church I to do with judging outsiders? Do you not judge those who are members—keeps us in love with His within the church? But those who are people, in love with His heart, and in love outside, God judges. Remove the wicked man from among your- with His way. selves.

1 Corinthians 5 Two Errors The Apostle Paul wrote to the church Individuals and churches usually com- at Corinth about an occasion where disci- mit one of two errors when they think pline was necessary because a brother was about discipline. On the one hand, some involved in sexual sin. Paul wrote them, say, “Well, this is such a private matter, beginning in verse one of 1 Corinthians 5: we have no business interfering in peo- ples’ lives. After all, we are all sinners. It is actually reported that there is immorality among you, and immo- Who are we to judge one sin as worse than rality of such a kind as does not another?” and therefore, they exercise no exist even among the Gentiles, that discipline. But where there is no disci- someone has his father’s wife. You have become arrogant and have not pline, there is no security, and ultimately mourned instead, so that the one there is no fellowship. On the other hand, who had done this deed would be there are some that take it to the opposite removed from your midst. For I, on my part, though absent in body but extreme and think that the purpose of dis- present in spirit, have already cipline is merely to censor, to be harsh, and judged him who has so committed to keep the church rolls clean. They ignore this, as though I were present. In the name of our Lord Jesus, when you or forget the redemptive purpose of dis- are assembled, and I with you in cipline and settle for an enforced confor- spirit, with the power of our Lord Jesus, I have decided to deliver such a mity that never penetrates to the heart. one to Satan for the destruction of Fortunately, the Bible teaches us the his flesh, so that his spirit may be proper way to practice discipline. One saved in the day of the Lord Jesus. Your boasting is not good. Do you cannot argue against something based on not know that a little leaven leavens its abuse. Otherwise, we would have to the whole lump of dough? Clean out argue against marriage because some the old leaven so that you may be a new lump, just as you are in fact men beat their wives. We would have to unleavened. For Christ our Passover oppose disciplining our children because also has been sacrificed. Therefore some people abuse theirs. No, the proper let us celebrate the feast, not with old leaven, nor with the leaven of mal- argument is against the abuse of the thing ice and wickedness, but with the and not the thing itself. Clearly in Scrip- unleavened bread of sincerity and truth. I wrote you in my letter not to ture, in this chapter, we see unequivocally associate with immoral people; I did that discipline is commanded in the not at all mean with the immoral Church of the Lord Jesus. The apostle people of this world, or with the cov- etous and swindlers, or with idola- makes it obligatory, not optional. 77 I speak not as a theoretician, not an as to judge us by our commitment to holi- academician, but as a pastor. In each of ness. Even the world knows that there are the two churches I served, I taught this certain things Christians do not do. principle and led them to begin to prac- Other categories of sin worthy of dis- tice scriptural, biblical, loving church dis- cipline are mentioned in scripture besides cipline. Paul, as well as the Lord Jesus the particular sin mentioned in this pas- Himself, prescribed the procedure. As we sage. In Romans 16:17-20, Paul says that work through the text, let us see how to doctrinal heresy is a ground for biblical implement biblical church discipline church discipline. If someone teaches because it is my belief that every child of something that is contrary to the gospel God ought to believe in the value of of our Lord Jesus Christ, they must be church discipline and that every church dealt with. of the Lord Jesus Christ ought to be obe- Once in the church I pastored a mem- dient to the Lord in this matter. ber became convinced of universalism, the belief that everybody was going to Identify the Impact of Sin heaven, that a loving God could not con- Paul says in verses one through five demn anyone to hell. He believed, there- that we need to identify the impact of sin. fore, that we were wasting our money on This requires a look at three different missions, and that we were wasting our areas. First, notice sin’s impact on the efforts in evangelism since everyone was world. In verse one Paul notes that the going to heaven anyway. I privately talked church tolerated a kind of immorality that about it with him, and I told him, “You even the world considered gross and sin- are in dangerous error. That is contrary to ful. Even the world knows that Christians the Word of God and I warn you that if do not condone incest. you attempt to propagate this teaching, Paul lays out a principle here: not the church will need to take action.” every sin makes a church member subject Unfortunately, he took that as a challenge to discipline. What qualities, therefore, and placed tracts that he wrote on all the make this sin worthy of such an extraor- cars in our parking areas. I confronted him dinary step? First, notice that this sin is and called on him to repent; I talked with public—it is “commonly reported among him privately, but he refused to recant. I you.” Second, notice that it is gross took some men with me and we con- immorality. Even unbelievers find it fronted him again but he would not inconsistent with professing Christian repent. Then we brought it before the faith. Do not ever forget that the Lord church for a time of prayer that he might gives the world the right to judge the repent of his doctrinal heresy. When he church, though He does not give the refused to do so, we removed him from church the right to judge the world. the fellowship of the church with tears Remember that Jesus said, “By this all men and with prayers that one day he would will know that you are My disciples, if you recant his heretical beliefs, so that he have love for one another” (John 13:35). might be restored to the fellowship of our He gave the world the right to judge us church. Like gross immorality, doctrinal by our love for one another. In this pas- heresy is grounds for church discipline. sage, the Apostle gives the world the right We are also told in Titus 3:9-10 that cre- 78 ating division is grounds for church dis- much easier to sweep sin under the rug cipline. Paul writes, “But avoid foolish and ignore it. But when we do so, the controversies and genealogies and strife church preaches the subtle message that and disputes about the Law, for they are sin is not so serious, and that the rules are unprofitable and worthless. Reject a fac- arbitrary. Furthermore, we avoid any tious man after a first and second warn- incentive for repentance. Perhaps some do ing.” Paul, following the instructions of not know how to repent. Maybe they do

Jesus in Matthew 18, says, “Go to him not realize they are in error. When a once, and then go to him again. If he will church tries to take the shame out of sin, not hear you on either occasion, if he will they are engaging in a dangerous enter- not repent, then he should be rejected and prise. God wants sin to be shameful. put out of the fellowship of the church.” I ask you a question—who is more There is also a special case in Scripture— afraid of dirt? A mechanic in a pair of if an elder, one of the leaders of the church, greasy old overalls or a man immaculately sins, he should be rebuked publicly dressed in a white suit? Which of those before all so that others may fear (1 Tim two is going to do all he can to avoid dirt? 5:21). We must identify sin’s impact on the When we uphold the standard of holiness world. The world is watching us. The in our churches and say, “This is the way, world is waiting to see if we really believe walk in it,” when we preach and live in a what we say; if we really walk the talk. holy manner, then we abhor sin. We love They are watching. It is up to the church sinners, but we hate sin. That is God’s to confront sin. standard.

Identify Sin’s Impact in the Church Identify the Church’s Impact on Sin In verse two Paul goes on to say that Third, he says we need to identify the we need to identify sin’s impact in the church’s impact on sin. We can sum up church. Paul laments that rather than what Paul says in verses 3-5 as follows. mourning over this, they are proud. What “The result of your mourning should be does he mean by “proud”? How could obvious. The one who has done these they be proud about a man having a things should be removed from the sexual relationship with either his mother church.” Now, in this specific text, Paul or his stepmother? They prided them- does not explicitly mention anything selves, not in the fact that he was in sin, about forgiveness. Based on other pas- but in their tolerance, that they could leave sages where we are told that the point of this as a private matter between him and discipline is always forgiveness and res- God. They thought they were doing the toration, we can conclude that this brother right thing. Paul says, “No, you have not was unrepentant, that he was persisting mourned over this,” and unless you con- in this sin, and that opportunity for repen- front it, you become desensitized to sin. tance had been refused. Why should we go to such great In Matthew chapter 18, Jesus Himself lengths to deal with sin in the church? First laid out the procedure. If a brother is in of all, the Bible is clear on this matter. God sin he should, first of all, be privately con- in His Word commands that it be dealt fronted. Often as a pastor, people would with. Believe me, in the short term, it is come into my office and say, “I need to 79 tell you what brother so and so has done tance, then a brother has to be judged.” to me.” Inevitably I would say to them, Wonderfully, people often repent when “Have you talked to him about it? You they are first confronted. If they do not, have no business, you have no right, talk- and if they persist, the matter must go ing to me about it until you have first before the church, Paul says they need to talked to him about it.” Go to that brother. be “turned over to Satan for the destruc- Then if he does not listen to you, then two tion of his flesh.” What does that mean? or three—perhaps some of the elders of The key is to understand the principle the church—should go and confront him. of authority that exists in the Lord’s If he continues to be stubborn, the entire church. When we are under authority and church must be told, and the church needs are properly submitted to the authority to call him to repentance. If he still refuses over us, we enjoy a supernatural protec- to repent, then both Paul and Jesus make tion that Satan cannot penetrate. But when it clear that the brother is to be, as Paul someone is removed from the church; puts it, “turned over to Satan for the when they are excommunicated because destruction of the flesh.” of sin, then Satan has freedom to torment Pastors must follow the procedure them. One of two things will result: exactly as Jesus laid it out. You dare not Either they will hurt so badly that they skip a step. We must not begin with pub- repent; or, they will demonstrate that their lic confrontation. We do not begin by tak- claim to be a believer is false, for their per- ing two or three with us. We begin with sistence in sin will show that their faith is private confrontation to spare the brother not genuine. Paul says turn them over to and to give him opportunity to repent. I Satan for the destruction of the flesh in the remember as a boy my father told me he hope that their spirit may eventually be was going to confront a woman in the saved by their repentance and restoration. church, a widow who had allowed a man Notice how closely Paul’s words match to move in with her. My dad went to her the words of Jesus in Matthew 18:20 when privately and said, “I just want to read to Jesus says, “For where two or three have you a passage of scripture,” and he read gathered together in My name, I am there to her Psalm 51, David’s great prayer of in their midst.” Though this verse of Scrip- confession. He said, “I just want you to ture is often misquoted, misused, and think about what I have said.” She said, misapplied, the context is in the realm of “Just a minute, Pastor. As you read that, church discipline. Jesus says, “Whenever God convicted my heart. I know I am in you need to make this judgment regard- sin and I am going to get out of this.” You ing a brother who will not repent, I am in see, she was given the opportunity in pri- your midst. I am with you in making that vate to confess that sin, to repent, to cease judgment.” Paul says much the same the sin, and God wonderfully restored her. thing here. “Even though I am away from In the case recorded in 1 Corinthians 5 you in body, I am present with you in Paul says, “I have already made a judg- spirit.” As an apostle, he encourages them ment here. I do not have to make a case to consider him a partner in this decision by case decision. Whenever someone per- and to deal with the brother error. Paul sists in sin, whenever gross immorality is counsels that we must always treat sin as continually engaged in without repen- sin will treat you. Sin will be ruthless with 80 you. Sin will be merciless with you and with tears and sorrow, with prayerful that is the way you should treat sin—not anticipation of the day when the sin the sinner—but the sin. We hate it. We would be forsaken, so that we could have to identify the impact of sin and rec- welcome back the sinner with open arms. ognize it as deadly serious. Sin influences Restoration was our goal and our hope. both the one who commits it and the Not long after that event I received a let- church as well. Therefore, Paul not only ter from a lawyer representing this man. identifies sin’s effect, but he also tells us She wrote, “I would like a letter from you to identify the attitude of the church. telling me the membership status of Mr. Now in verse 6-8, Paul begins to peel So and So.” Knowing that her letter was back another layer of the onion. Even merely an attempt to frighten and intimi- more significant than this brother who is date, I wrote back to her and quoted from in error is the impact his sin has on the 1 Corinthians chapter 6. I said, “The Bible whole church. He says in verse 6, “Your absolutely forbids me from discussing boasting is not good. Don’t you know this with you any internal matters of this principle, that a little leaven leavens the church. But just so you know, I am a man whole lump?” Their great problem was of conviction and this church is a church that they did not see the seriousness of sin. of conviction and we will always obey Paul says, “Don’t treat sin lightly.” They God rather than man.” That ended any thought that a little sin would not be a further attempt to scare us out of obedi- great problem. Paul reminds them that ence to God. just a little leaven leavens the whole lump. We should administer discipline in a When there is just a little sin, it results in way that is loving, consistent, and impar- members who are just a little guilty, and tial. No one receives special favors. Then unmarried girls who are just a little preg- the world will realize that we are serious nant, and bigots who are just a little bit about sin. When we treat sin lightly, we racist, and men who just commit a little are in effect treating the atonement lightly. adultery, and churches who have very Do you see this in the text? Why does he little impact. put that little phrase in there, “for Christ We must do some spiritual house clean- is our Passover?” He informs us that since ing. Purge out the old leaven. Positive our Passover Lamb has already been sac- church discipline begins with positive rificed, we should live in a perpetual feast personal discipline. We must stop view- of unleavened bread. Our Passover Lamb ing church discipline as a negative. We has been sacrificed—not once a year, but must see it as a loving act of confronta- once for all. And therefore, we are always tion. I say to you pastors—do not back enjoying the feast of unleavened bread. down. On one occasion we had to disci- When the feast was implemented, accord- pline a man in our congregation who had ing to the book of Exodus, they were not abandoned his wife and his child to move only forbidden to have any leaven in their in with his homosexual lover. He would meals, but they also were required to not repent; he would not make it right. remove it from their houses. Leaven was We publicly disciplined him. When we a type or picture of sin. God wanted his did this, we wrote in the minutes of the people to see the necessity of purity. Since meeting that the discipline was imposed our Passover Lamb has given Himself and 81 suffered as the sacrifice for our sins, we the walls of our churches, within the lives must respond by getting rid of any leaven of our people. That is our ministry, that is in our lives. The atonement demands our the message we preach. He speaks not of holiness. We are not holy to earn atone- judging the world, but of judging within ment, we are holy because we have atone- the church. Here Paul says, “Is it not your ment. Put out the leaven; the atonement responsibility to judge those within?” He has been made! First the sacrifice, then the asks the question in Greek in such a way purging. We must get rid of the leaven of that the answer is clearly, “Yes.” He malice and evil. We eat the unleavened assumes that this is so widely known as bread of sincerity and truth. to be indisputable. I think if he were writing this to churches today, he would Identify the Church’s Ministry explain what he means in more detail The final movement in the passage is since many Christians mistakenly think in verses 9-13 where Paul says we must that we should not judge those within our identify the church’s ministry. It is a min- fellowship. istry of biblical separation. He says, “You I have obtained permission to share a folks have it backwards. You are trying to personal story with you that serves as an separate from the sinners of the world. example of how confrontation works. You cannot do it that way. You have no Some years ago I received a letter from a ministry.” Biblical separation is not from lady member of the first church I pastored. the sinners but from sin. Like Jesus, we She told me that Bob, who had been my should be a friend to sinners. But when it chairman of deacons and my closest comes to one who is called a brother, the friend in the church, had left his wife and situation is different. When a brother will was living with another woman. I could not repent of sin, we respond by remov- not believe it. It was as shocking to me as ing him from the fellowship. Paul says we if you told me that one of my beloved col- must not even eat with him. We wonder leagues at Southern Seminary had done if he refers to eating a meal with him or that. I called Doreen, his wife, and asked whether he refers to eating the Lord’s Sup- her to tell me what had happened. Con- per, but in either case it is clear that the firming my worst fears she said, “It is true. brother must now be shunned. He has left me. We are not divorced but The church has a ministry of biblical he is already living with another woman.” separation but not of judging the world; I said, “Give me the phone number at the judging the world is God’s prerogative. house where he is staying.” She gave it to Too often we preach the wrong message. me and I called. Bob’s illicit lover We preach against the wrong sin. It is easy answered and I asked for Bob. She said, to stand in the pulpit and talk about the “Yes, may I tell him who is calling?” I said, sin in Washington D.C. and the problems “Yes, tell him this is his friend and former with the National Organization of Women pastor, Hershael York.” As I heard her or the ACLU. We are not to judge the relay those words to him I could hear a world. Don’t ever get mad at the world gurgling, choking sound coming from his for acting like the world. What else are throat as he decided whether or not to they going to do? That is who they are. even take the phone. We need to confront the sin that is within “Hello,” he managed to say sheepishly. 82 My voice betraying the fervency of my would have never have believed it.” disappointment and my righteous indig- Do me a favor. If you find me in sin, nation, I said, “Bob, what are you doing? confront me. Love me that much. Do not What are you thinking?” Mustering his let me go and think you have done me a defense, he answered, “Well, I just got favor. “Weep o’er the erring one. Lift up the tired of being the only one making the fallen. Snatch them in pity from sin and the effort. What do you do when you give and grave.” Jesus found me in my sins and He give and get nothing in return? What do loved me, but He loved me too much to you do when you try to express love and leave me there. she will not? What do you do when you give everything you’ve got and she never even says thank you?” In a moment of insight supplied by the Holy Spirit I said, “Here’s what you do Bob. You make a cold, hard, rational decision to obey God anyway. That’s exactly what you do.” When the hard truth I offered received no further excuses, I continued, “Now you listen to me—I want you to pack your things right now. I want you to go home to your wife. I want you to get her and I want the two of you to drive all the way up here to Lexington, Kentucky, and I want you to spend the weekend with Tanya and me.” I cannot explain exactly what hap- pened. Either God gave me the boldness to confront him like that, or, gave him the grace to be compliant, but he did exactly what I told him to do. He went home, got her, and they came up to our house and that whole weekend Tanya and I just ministered to them from the Word. Three days later they went back home and said they were going to try and make a go of it. Three weeks later they came back to Lexington with their two children and said, “We want you to marry us again. We want to repeat our vows and start fresh and new.” Last night I called and asked, “Doreen, how is it going?” With her voice cracking from grateful emotion she answered, “If anyone had ever told me marriage and life could be this good, I 83 The SBJT Forum: Perspectives on Church Discipline

Editor’s Note: Readers should be aware of the forum’s format. William G. Travis, Bruce A. Ware, D. A. Carson, and C. Ben Mitchell have been asked specific questions to which they have provided written responses. These writers are not responding to one another. The journal’s goal for the Forum is to provide significant thinkers’ views on topics of interest without requiring lengthy articles from these heavily-committed individuals. Their answers are presented in an order that hopefully makes the forum read as much like a unified presentation as possible.

SBJT: What does the reformation ing for repentance, before invoking the teach us about church discipline? ban—up to two years. The shunning was William Travis: When sixteenth century not unrelievedly harsh, especially inside Anabaptists were baptized, the act was the family, but it was important to let the seen as more than an outward testimony sinning person know that he was not in to inward faith (though, of course, it was fellowship with other believers. that) and obedience to a New Testament Balthasar Hubmaier (c. 1485-1528) command. In addition, the newly bap- agreed with Menno, and went so far as to tized person pledged to live in newness argue “no discipline, no church.” Even if of life in the believing community, plac- adult baptism and the Lord’s Supper are ing himself voluntarily under its author- observed in the congregation, without dis- ity. Baptized believers constituted a holy cipline there is no real church. One of the brotherhood, in which members were sub- debates of the sixteenth century centered ject to discipline by the local congregation. on what the distinctive marks of the The model for such discipline was church were. Both Luther and Calvin Matthew 18:15-18, where Jesus laid out a contended for two marks: the Word of three-step sequence of seeking to win over God correctly preached, and the sacra- the erring person. If no change occurred ments rightly administered. Hubmaier after these efforts, the last resort was to added discipline as a third mark: disci- treat the offender as a Gentile and a tax- pline is esse, foundational, to the church’s collector, i.e., as someone outside the very being. believing community. The erring person The ban was a church matter—related must be put under the “ban” (excommu- to issues of religion, morality, and church nicated) and shunned by all others in the fellowship—not a civil matter. The William G. Travis is Professor of church. Menno Simons (1492-1559) saw Anabaptists did not contend for political Church History at Bethel Seminary in the whole process as an attempt to heal, punishments such as exile or imprison- St. Paul Minnesota. He holds a Ph.D. in not to amputate: the congregation issued ment; discipline was only internal to the American History from New York Uni- its judgment in a spirit of compassion, and congregation. By contrast, Martin Bucer versity. He is the co-author of Religious welcomed the repentant person back in a (1491-1551), reformer in Strasbourg, Traditions of the World, (Zondervan) and spirit of grace. He even suggested that the placed discipline ultimately in the hands How Great Thou Art (Multnomah). congregation should wait patiently, hop- of the magistrates. While some matters 84 could be handled by the congregations, and holds out the hope of a renewed life. he had the common sixteenth century Calvin placed discipline in the hands belief that the church and the state in a of the consistory, a group of elders both given city were roughly coterminous. In lay and clergy, with authority over the contrast to the Anabaptist belief that one churches. This turned out to be a mix of was banished from the church (the believ- state and church, because in Geneva the ing community) to the commonwealth town council nominated members to the (the unbelieving community), Bucer saw consistory. The Anabaptists saw Christian expulsion from the commonwealth as one society as consisting of Christian societ- of the forms of discipline. ies, local groups of believers, whereas John Calvin (1509-1564) argued that Bucer and Calvin saw Christian society as while discipline is not esse to the church, the whole Christianized order. Thus, it is nonetheless bene esse, essential to the while the magistrates in Geneva did not church’s well-being. Word and sacrament mete out punishments based on Matthew are better able to do their work when dis- 18, they did engage in some attempts at cipline is in place. Discipline brings honor controlling the society in general accord- to God, prevents the corruption of other ing to biblical concepts. members of the church, and can be the The seventeenth century Puritans in means of bringing the erring person back both Britain and America continued the to the fold. When discipline is not present, Reformed tradition by emphasizing the the churches run the risk of representing need for discipline in the church. On the a deformed gospel to the world. The Mat- one hand, they agreed with Anabaptist thew 18 passage is the primary basis for Hubmaier by virtually making discipline discipline, but 1 Corinthians 5 with its tell- a mark of the church. On the other hand, ing “expel the immoral brother” was they agreed with Calvin in contending applied by both Menno and Calvin to that the social order should be Christian- egregious cases of sinning: some situa- ized through legislation based on biblical tions are so public and odious that the concepts. The famous Two Tables debate congregation moves immediately to between Roger Williams and John Cotton excommunicate (though even here there in the 1630s illustrates this view, since is the hope for a repentant return to a Cotton contended (contra Williams) that holy life). First Table commandments (the first four While agreeing with Menno on the of the Ten) could be enforced by legisla- need for excommunication and shunning, tion in the Massachusetts Bay Colony. Calvin is somewhat more restrained in Appeal to the state to aid in church both regards here. Excommunication in discipline stopped after the new nation Geneva commonly took the form of was founded in 1789, but the Reformation barring from the Lord’s Supper, and that insistence on discipline as a part of church usually temporarily, and shunning was life did not end with the Puritans. In done in mild forms. Calvin used an oil and Democratic Religion: Freedom, Authority, and vinegar analogy to describe his approach: Discipline in the Baptist South, Gregory the vinegar of punishment should be Wills makes clear that the practice of dis- accompanied by the oil of a gentle spirit; cipline continued well into the nineteenth discipline punishes the sins committed century. Baptists, like other Protestants, 85 included discipline in congregational life SBJT: Why do many churches find as a matter of course. The Baptist example church discipline difficult and is particularly telling because of the seldom, if ever, practice it? And emphasis on freedom among Baptists— what, theologically, may give presumably the most freedom-conscious impetus to a revival of the practice of all Protestants. But the egalitarian of a healthy church discipline? implications of an emphasis on freedom Bruce Ware: I heard a comment recently (so-called “soul competence”) was that sounded plausible: “While John 3:16 coupled with an equally strong emphasis was once the most well-known Bible verse on authority and discipline; democracy in America, now that honor goes instead and authority were not opposites, democ- to Matthew 7:1, ‘Do not judge lest you racy was carried out within the lines be judged.’” Just try to raise the issue of of authority. Wills’s evidence is compel- holding someone accountable for miscon- ling: until after the Civil War, discipline duct, and watch how quickly the defenses was a common feature of Protestant come up: “Do not judge lest you be ecclesiology. judged.” There is no doubt that our cul- Both cultural and theological changes tural drift toward postmodern relativism led to the gradual diminishing of the use has rendered serious, judicious, and hard- of discipline in most American churches nosed evaluation of another’s alleged beginning in the late nineteenth century. misbehavior into a sort of moral wrong But it need not stay that way. Whether esse that is itself worthy of instant and judi- or bene esse, the end result of the use of cious rejection. As is often said now, the discipline is a purer church, both in its only “sin” that is not tolerated is intoler- general constituency—the whole congre- ance—a contradiction, to be sure, but gation—and in particular individuals (err- more importantly, it is a reality of life at ing persons might be brought back to the beginning of the 21st century. fellowship). Calvin was right: preaching, Just as the church is prone to absorb prayer, baptism, the Lord’s Supper, and cultural values in other areas, so too is it discipline are means God uses to edify and here. How pious it can sound for people Bruce A. Ware is Senior Associate to sanctify the body of believers. to cite Bible passages like Matthew 7:1, or Dean and Professor of Christian Theol- Jesus’ words in John 8:7 (“he who is with- ogy at The Southern Baptist Theologi- Suggested Reading: out sin, let him cast the first stone”) to cal Seminary. Before coming to Davis, Kenneth R. “No Discipline, No legitimate non-action in the face of griev- Southern, Dr. Ware served as a profes- Church: An Anabaptist Contribution to ous violations of God’s standards of righ- sor at Bethel Theological Seminary, the Reformed Tradition.” Sixteenth Cen- teousness. How susceptible the church is Western Conservative Baptist Seminary, tury Journal 13:4 (Winter 1982) 43-57. to accepting all kinds of worldliness and and Trinity Evangelical Divinity School. White, Robert. “Oil and Vinegar: Calvin immorality, all behind a veil of false but He is the writer of a number of articles on Church Discipline.” Scottish Journal pious-sounding expressions of tolerance. and served as the co-editor of Still Sov- of Theology 38 (1985) 25-40. Recognition of our common sinfulness ereign: Contemporary Perspectives on Wills, Gregory A. Democratic Religion: becomes the new paradigm within which Election, Foreknowledge, and Grace Freedom, Authority, and Church Discipline common acceptance is given to a greater (Baker). He is the author of a recent book in the Baptist South, 1785-1900. New variety and extent of this sinful expression. from Crossway entitled God’s Lesser York: Oxford University Press, 1997. In all of this one important truth is Glory. often lost: the standard by which each of 86 us is to evaluate our lives is nothing less mon difficulties and thereby avoid any than the perfect holiness of God himself “judgmental” attitudes toward one (Matt 5:48; Rom 8:29; Eph 1:4; 1 Pet 1:15- another. But, on the other hand, where zeal 16). Because this is true, the church must for holiness prevails, we see our common be a community in which we constantly sinfulness as an occasion for community call one another to grow, by God’s grace, accountability, all for the purpose of grow- to higher and more consistent levels of ing more and more like Christ. When com- conduct befitting that standard of holi- munity accountability becomes the norm, ness. But to do this, we must call one a healthy church discipline naturally takes another to account when growth is shape. Therefore, as with so much else, we stunted and violations are egregious. pray that God would work mightily Community accountability is the back- within us, and within our churches, to bone of a vibrant theology of church dis- give us the longing to pursue “the sancti- cipline, and our common pursuit of fication [i.e., holiness] without which no holiness is what drives both community one will see the Lord” (Heb 12:13). accountability and corporate discipline. Jesus himself expected just such inter- SBJT: Do you think that a fallen personal accountability to occur. Consider Christian leader can ever be again the oft-cited text in Matthew 7:1-6. restored? If not, why not? But if so, After Jesus says what is commonly quoted under what conditions? (“do not judge lest you be judged”), he D. A. Carson: This question has become proceeds with instructions precisely about increasingly pressing, owing in no small how properly to bring an erring brother part to the number of Christian leaders to account. Recall that he warns to “take who have fallen into publicly acknowl- the log out of your own eye, and then you edged sin, often (but certainly not always) will see clearly to take the speck out of of a sexual nature. Substantial books have your brother’s eye” (7:5). What is often been written on the subject; I am certainly missed in this is that once the log is not going to resolve all the difficulties in removed, one has the obligation then to a thousand words or so. But perhaps I can help remove the speck from his brother’s set out what some of the crucial issues are, eye. In other words, Jesus expects us to in four points. be used in the lives of others to help them (1) The question posed is sometimes advance in holiness, just as they may be ambiguous, or even tendentious. “Do you D. A. Carson is Research Professor used likewise in our lives to help us to that that a Christian leader can ever be of New Testament at Trinity Evangelical grow. Church discipline is, most essen- restored?” The first response must be: Divinity School in Deerfield, Illinois. He tially, the formal structure that grows out “Restored to what?” Suppose the sin is is the author of numerous commentar- of a healthy practice of corporate account- sexual. Does the restoration mean ies and monographs, and is one of this ability. “restored to this family”? That will country’s foremost New Testament The bottom line is this: where a sense depend on the spouse, and what the scholars. Among his books are Divine of common sinfulness breeds common spouse’s reaction will be turns on many Sovereignty and Human Responsibility acceptance of sin, accountability and dis- factors. More commonly “restored” in the (John Knox Press, 1981; reprint, Baker, cipline will seem foreign, even questioner’s mind really means “restored 1994) and How Long, O Lord?: Per- “un-Christlike.” After all, it is thought, we to the Lord.” The obvious answer is a joy- spectives on Suffering and Evil (Baker, must be more understanding of our com- ous “Yes!”—for however grievous the 1990). 87 sexual conduct, it is not in itself the to consensus on whether or not the unforgivable sin. But that does not neces- offender has been restored to the kind of sarily mean that the Christian leader who moral resolve that makes recidivism has been restored to the Lord, and perhaps unlikely. In biblical terms, the leaders restored to church membership and par- must determine if the former pastor is ticipation at the Lord’s Table (if we assume now truly “self-controlled” (1 Tim 3:2), that he or she has been excommunicated) and someone who knows well how to should also be restored to Christian lead- manage his own family (1 Tim 3:4). For ership. Not every Christian in good stand- these are among the domains where his ing in the church is qualified for every adultery has proved him unqualified to office in the church. So if someone has be an overseer, a pastor. (b) To what been removed from office for a biblically extent has his moral failure destroyed his justifiable reason, the question about res- credibility, both among the faithful and toration to that office now turns on whether with outsiders? or not that person now meets the biblically (3) It is the second of these two ques- mandated requirements of that office. tions that calls for further reflection. When (2) Whether or not the person in the fallen pastor’s supporters accuse the question meets the biblically mandated elders or the church of being unloving and requirements of that office now turns on unforgiving if they do not restore him to two related matters. To give the discus- leadership, and loudly remind everyone sion concrete form, let us suppose we are that adultery is not the unforgivable sin, dealing with a former pastor who has it is profoundly important to point out been disciplined for adultery, but who has that such arguments are nothing more repented, put himself under the care of the than red herrings. The real issue is public elders (pastors) of the church, and has credibility. Paul insists that “the overseer been restored to church membership must be above reproach” (1 Tim 3:2) and (assuming he was removed). Now the “must also have a good reputation with question arises as to whether or not he can the outsiders” (1 Tim 3:7). The “above be restored to pastoral office. The two reproach” category does not demand related matters to be explored are these: sinless perfection. Rather, what is (a) Is he in danger of committing the sin demanded is that the candidate have no again? This requires pastoral judgment as moral flaw for which many people to the measure of the repentance, the “reproach” him. Moreover, the fact that degree of his spiritual restoration, the this pastor must have “a good reputation nature of the resolve and the accountabil- with outsiders” is surely worth thinking ity that he will display in the future. Let about. Sometimes a church is so sentimen- us be quite frank: the number of people tally attached to its pastor that even when (including pastors) who offend in this area he falls into grievous sin, many in the and then offend again is extremely high. church, perhaps even the majority, will be Quite apart from the moral obligation of happy to let him remain in pastoral office, the elders to protect the flock from a provided he shows adequate signs of predatory pastor (and in this litigious repentance. But what about the outsiders? society, that obligation has many dimen- Do they look at his adultery, nod know- sions to it!), there is an obligation to come ingly, and smirk? Is Christ’s name 88 debased, not only because the pastor has some years the integrity of his home life committed adultery but also because the coupled with the depth of his biblical church has indicated it does not mind knowledge convince more and more being led by a man who cannot keep his people that he can be trusted with more. zipper up? Has this pastor so lost his Perhaps he begins to preach once in a credibility that when he preaches on any- while. And so, over a long period of time, thing to do with morality and integrity, a he may regain a great deal of public con- surfeit of polite sighs will escape from fidence, and be restored to some measure either the believers or the unbelievers or of spiritual leadership. from both? But this sort of path to restoration to (4) In this light, then, the elders must pastoral office implicitly means two ask tough questions not only about how things. First, it is doubtful if this man will this fallen pastor is doing in himself, but ever regain the authority he had before his also about how his credibility has been fall. Too many people will know what has affected, both with the church and out- happened, and they will never be able side. If they are satisfied with the pastor’s entirely to forget it. Even if they agree that improvement in the former domain, they the man has regained substantial credibil- must nevertheless ask the hard questions ity, when he deals with certain themes in the latter domain. At this juncture the they will inevitably remember his own prospect of the fallen pastor being restored egregious failure. And second, this model to active pastoral leadership is nothing of restoration presupposes that the more more than the question of how (or if) he prominent the pastor before the fall, the can regain public credibility. more unlikely is his full restoration to At this juncture I break with some hard- public trust after the fall. His very promi- liners, who insist that restoration to pub- nence means that more people will be lic office must be ruled out, precisely devastated by this tumble, and more out- because this sort of public credibility is siders will make snide comments, ensur- forever forfeit. I am not so sure. I am quite ing that his restoration will take longer, certain that the kind of three month, self- be more difficult, and perhaps prove im- imposed withdrawal of Jimmy Swaggart, possible. followed by his self-declared fitness for return to pastoral office, is a sad joke. In SBJT: Why must churches be C. Ben Mitchell is associate profes- theory, however, I cannot see why a man cautious and careful in restoring sor of bioethics and contemporary cul- could not regain credibility by starting the practice of church discipline? ture at Trinity International University and over again, beginning at the bottom, prov- C. Ben Mitchell: Along with the current Trinity Evangelical Divinity School. He ing faithful in small things. Perhaps he revival of interest in ecclesiology among serves as a consultant on biomedical begins by cleaning the building, by park- Baptists and other evangelicals, there has and life issues for the Southern Baptist ing cars for the elderly in the church lot, been a revival of interest in church disci- Convention’s Ethics and Religious Lib- by attending the prayer meetings. Perhaps pline. Recent works by Southern Baptists erty Commission and is a senior fellow after some years his participation in a have included important discussions of with The Center for Bioethics and house group is of such humility and of the doctrine. Gregory Wills examines Human Dignity in Bannockburn, Illinois. such quality that he is occasionally asked church discipline in the antebellum south Dr. Mitchell is the general editor of the to address the group. Perhaps with time in his exacting study, Democratic Religion: New International Dictionary of Bioeth- he becomes a faithful deacon, and after Freedom, Authority, and Church Discipline ics (Paternoster, forthcoming in 2001). 89 in the Baptist South, 1785-1900 (Oxford a biblical pattern of church discipline University Press, 1996). Wills argues that would do well to pay attention to this the influence of American individualism distinction and to place a great deal of essentially eviscerated effective church emphasis on the formation of biblical discipline. By the 1920s, church discipline Christians. To attempt corrective disci- virtually disappeared from Baptist pline, without first seeking to form dis- churches in the South. ciples, is a sure recipe for disaster. Without Donald Whitney briefly takes up the attention to formative discipline, correc- subject of church discipline in a volume tive discipline either will seem capricious meant to encourage church members, or will consist of calling disciples back to Spiritual Disciplines Within the Church practices they did not know were norma- (Moody Press, 1996). Whitney maintains tive for Christian faith and practice. that church membership only makes sense Especially in an age such as ours, new in a context in which church discipline is converts cannot be expected to know what practiced. counts as normative Christian behavior. Most recently, Mark Dever, has contrib- For example, some new Christians may uted to the discussion on the role of church not know that premarital cohabitation is discipline in his volume, Nine Marks of a wrong. Pastors and their churches must, Healthy Church (Crossway, 2000). One of in this post-Christian era, spend more time the leading indicators of the health of a and energy on Christian discipleship than local congregation is its commitment to in previous eras in which Christendom the “regular practice of church discipline.” shaped social practices more pervasively. Interestingly, none of these books were Furthermore, because church discipline published by the denominational publish- has been so little practiced in American ing company, Broadman & Holman Press. churches in the past century, pastors must This renewed interest in church disci- be patient with their churches as they try pline, while welcomed, also warrants to bring them into conformity with bibli- several cautionary observations. First, cor- cal patterns of ecclesiology. More than one rective church discipline is not the only eager pastor, seeking to institute church form of church discipline. Patrick Hues discipline in a congregation unprepared Mell (1814-1888), president of the South- to deal with the subject, has found him- ern Baptist Convention for over seventeen self unemployed and looking for another years, published his own examination of congregation. Dever is right. Church dis- the biblical doctrine of church discipline cipline is one of the marks of a healthy under the title, Corrective Church Discipline church, but, frankly, it may be one of the in 1860. Mell begins by dividing the topic latter marks to appear in the process of into two major categories: formative church reformation. church discipline and corrective church Second, caution is due because of a his- discipline. Formative church discipline tory of abusive church discipline. One rea- includes the preaching, teaching, and dis- son church discipline ceased among cipleship ministries of the church. These evangelical churches was American indi- ways of “disciplining” believers are foun- vidualism. Another reason churches dational and primary to corrective church stopped disciplining their members was discipline. Churches wishing to return to because of arbitrary or extrabiblical ration- 90 ales for discipline. Legalism sometimes as a surrogate mother for her sister. While dictated the reasons for discipline rather I have very serious reservations about than the biblical witness. We must be both practices, neither of them rise to the certain, therefore, that corrective church level of corrective discipline. Why not? discipline is reserved for the clearest and First, it is not clear that either woman most obvious of infractions of normative sinned. Christian churches and denomi- Christianity. Appropriate corrective disci- nations are still in the process of develop- pline always aims to restore disciples to the ing ethical guidelines to inform these way of the Lord Jesus. Abusive power kinds of decisions. There remains great games and the flexing of theological diversity in the churches as to whether muscles have no place in church discipline. these kinds of reproductive relationships This means, in practice, that corrective are sinful or merely imprudent. Second, discipline should be reserved for rebellion in most churches, there has been little or against clear commands of God revealed no formative discipline aimed at the new in scripture. For instance, violations of the reproductive technologies like egg dona- Ten Commandments would constitute tion and surrogacy. In fact, while there are grounds for corrective discipline. Having increasing numbers of infertile couples other gods than the one true God, mak- utilizing these technologies, most ing idols, lying, thievery, adultery, etc., churches are silent on these issues. Sadly, would be sins worthy of discipline. Yet we have few formative resources to offer even here there is a problem. Many evan- couples who are considering these gelicals would not be strict sabbatarians. arrangements and technologies. Until To create categories for corrective church churches begin to examine and teach what discipline around matters of Christian the Bible says about procreation, mar- liberty would wrongly bind the con- riage, and family and the relationship science of another believer. Furthermore, between them, we dare not discipline church leaders must remind themselves members for disobeying what they could constantly that the goal is correction and not have known. Someone once said, “You restoration, not retaliation and vengeance can never go back to where you’ve never against the fallen party. The apostle Paul, been.” Christians cannot obey what they after all, reminds the Galatians that a spirit do not know. Church discipline, therefore, of meekness is to permeate appropriate must include both formative and correc- discipline: “Brethren, if a man is overtaken tive components—in that order. in any trespass, you who are spiritual should restore him in a spirit of gentle- ness. Look to yourself, lest you too be tempted” (Galatians 6:1 RSV). As we face the challenges of the future, churches that practice discipline will be increasingly tempted to exercise it in dubious cases. I have been asked recently whether corrective discipline is warranted in a case where a woman sold her ova for $80,000. In another case, a woman served 91 Book Reviews

A Hill on Which to Die: One Southern assault is to be made on a hill, it will, like Baptist’s Journey by Judge Paul Pressler. Iwo Jima, almost always be costly to all Nashville: Broadman & Holman, 1999, xi participants. At the beginning of the + 362, $24.99. ascent there is no way for the army on the offensive to know whether it can or will Whether it is Teddy Roosevelt’s famous win. One may very well “die” on the assault on San Juan Hill or the infinitely mountain to be climbed. At the outset of more costly battle of Mount Suribachi on the struggle for the return of the South- Iwo Jima, the picture of a battle staged on ern Baptist Convention to the faith of its a prominent outcropping for a compelling fathers, the outcome was anything but cause is inevitably a memorable event. Paul certain, and the possibility of paying a Pressler’s memoirs of his own experiences very high personal price loomed large. of the last twenty years is thus entitled A A third meaning of the title highlights Hill on Which to Die. There are at least four the fact that even in victory an enormous applications of the title that arise naturally cost will almost inevitably be paid in such out of the reading of the book. an effort. This subtitle of the book is “One First, the title suggests a certain impor- Southern Baptist’s Journey.” That subtitle tance void of triviality. The issues over introduces the reader to the cost and the which the Southern Baptist Convention sorrows of heart involved in one man’s struggled for the past twenty years were, experience on the slopes of the “Southern in fact, the very issues about which other Baptist mountain.” denominations had struggled much ear- Finally, the title A Hill on Which to Die lier. The health of those denominations suggests specific focus in a conflict. was inevitably determined by the out- Every knowledgeable participant in the come of those crucial conflicts. In the ear- Southern Baptist conflict, on whatever liest centuries of Christian history, the side he found himself, knew that the con- struggle was primarily Christological— flict involved a great many issues—some the question of defining who Jesus Christ theological, some moral and some politi- of Nazareth is. The conflict of the Refor- cal. However, for the conservative move- mation was essentially a question of sal- ment to be successful in climbing a vation—How exactly do we come to mountain, while the odds were all arrayed know Christ? The question of the period uniformly against it, there was a recogni- beginning with the Enlightenment has tion that the focus needed to be kept on been the epistemological question—How just one mountain—namely, the inerrancy do we know that what we say in Theol- of Holy Scripture. ogy is true? And this question of how to The title of the book itself was sug- know the truth is the question that defined gested to Judge Pressler as he, like many the hill on which Judge Pressler staked his of us, heard Dr. Adrian Rogers, pastor of life and reputation. Bellevue Baptist Church, Memphis, Ten- A second intention of the title is that it nessee, often saying of other excursions suggests an uncertainty of outcome. If an to hills that someone felt important at the 92 time, “Now, brothers, are we sure that is as a document of unquestioned author- a hill on which we are prepared to die?” ity. These chapters also reveal the influ- This poignant reminder in turn helped to ence of programs like “The Old Fashioned keep the movement and its participants Revival Hour” with Charles E. Fuller and focused and also to keep one issue before other strong evangelical influences, which the people. Whatever the Press or any gave Pressler further confidence that the opponent might say, the issue was truth, Bible was reliable. the question of God’s inerrant Word. The book then moves naturally into his The early part of the book includes adult years and explains further the rela- information that is important to under- tionships that developed and the influ- stand the credentials and the training of a ences that impacted his life. This portion freedom fighter. Judge Pressler is able to of the book demonstrates the multidimen- trace his family tree all the way back to sional, wide-ranging character of Judge the city of Breslau in Germany, the home Pressler’s life engagement. Although he of his ancestors. One by the name of Chris- could certainly focus on the one hill of the topher even moved to Wittenberg to be inerrancy of Scripture, few people have become a professor of law at Luther’s Uni- actually been as consistently effective in versity of Wittenberg. Pressler further personal evangelism as Judge Pressler. It chronicles wide ranging connections that is not uncommon to encounter people he has sustained across the years with who inquire about Judge Pressler and the general evangelical world, and then upon further conversation learn that they especially focuses on Southern Baptist themselves were led to Christ by him. In Convention and Baptist General Conven- addition, Pressler’s wide ranging mission tion of Texas connections. This is a par- endeavors have taken him all over Europe ticularly interesting portion of this book, and Russia. Because Pressler assiduously since in the early days of the conservative avoids anything that sounds boastful, one reformation among Southern Baptists has to look carefully to note these events, Pressler’s Baptist background and heri- but they are nonetheless there in the book. tage were almost continually misrepre- Furthermore, Judge Pressler’s continuing sented and fiercely assaulted. interest in young people can be observed Next, Judge Pressler sets the stage with like shadows throughout the book. Hun- those events that transpired to make him dreds of people in some way received a freedom fighter for belief in the iner- either financial or mentoring assistance rancy of Scripture. His experiences as a from Judge Pressler. The vast majority of student at Exeter Preparatory School in those have remained faithful to him and New Hampshire, as well as at Princeton view him with awe as though he were University, underscore and begin to their father. Their stories are not promi- develop an awakening in a young man nent in the volume, but if one watches who had, until that time, been reared to carefully he will see them appearing in the believe that to be a Baptist was to affirm natural flow. that everything God said was true. Events Of course, the more familiar episodes that transpired both at Exeter and at of the developing conflict in Southern Princeton taught him that there were Baptist life are there also. For example, many Baptists who did not see the Bible deacon Bill Price of Second Baptist Church 93 in Houston ends up playing an interest- those of the moderates, who had every ing role. While Judge Pressler and others state Baptist paper but one in full tow, were attempting to assist students in I really never believed that conservatives Southern Baptist seminaries who were would prevail. I suspect that most of the committed to the inerrancy of the Bible, leaders felt the same way. But Pressler’s Bill Price mentioned that Pressler, when vision of a long line of people marching he was in New Orleans, should become through the streets of Houston singing, acquainted with Paige Patterson. This “We’re Marching to Zion” gave him a suggestion brought the now well known quiet confident faith in the Lord that meeting at the Café du Monde in which the truth, in fact, would prevail among Pressler and Patterson became acquainted Baptists. That story also is chronicled in and found common ground almost the book. instantly. Judge Pressler also addresses the mat- The battle for the hill now in full ter of the media. Going into the conflict, progress, Pressler’s chapter on “How the Pressler probably knew better than most Liberals Fought the Battle” is one of the of his compatriots something of what they most interesting and perceptive chapters were facing with the secular media. His in the book. Naturally, there may be mod- experience in the political arena had erates who would take issue with some taught him well, but even he was in some of it, but, in fact, its careful documenta- ways not fully prepared for the treatment tion makes it difficult to debunk the pre- that he received at the hands of many. As sentation. The revealing information just one example of that, the incredible concerning layman Johnny Baugh and television misrepresentation of the move- his long term embrace of liberalism and ment and of Paul Pressler personally pre- intense disdain for Pressler will help read- sented by former Baptist Bill Moyers ers understand the careless vituperation marked one of the really low points in the which comes from Baugh, as well as his confrontation. On the other hand, the now willingness to underwrite much of the famous appearance of Judge Pressler on liberal effort monetarily. “The Phil Donahue Show,” together with One of the most interesting aspects of Ken Chafin, has to be considered one of the book concerns a dream that the Judge the turning points of the entire conven- repeatedly experienced in 1978 and early tion struggle. This event occurred in 1985 1979. As mentioned above, the very title and featured Dr. Chafin, who had more A Hill on Which to Die suggests uncertainty of a knack for the media spotlight and as to outcome. But as a result of Pressler’s making the most of it for his cause than recurring dream, he always had a great just about any of the moderates. Dr. deal more confidence in the outcome of Chafin, it seemed to many of us, was the situation than most of the rest of those ubiquitous on radio and television and associated with him. The author of this was certainly formidable. But Pressler review confesses that he was often pessi- chronicles the way in which, on this mistic about the outcome. Knowing the unforgettable night, Chafin, faced with the Southern Baptist hierarchy as I did and necessity of drawing a conclusion about realizing that there were few weapons in his Jewish rabbi friend if the latter refused the conservative arsenal by comparison to to trust Christ, replied that he was confi- 94 dent that the rabbi would be in heaven his subsequent extensive influence during regardless of his acceptance of Christ in that tenure of service was a wonderful his life. While Donahue and most of his reward to be sure but never could take audience applauded the statement, South- away the hurt of being, to some degree, ern Baptists watching their televisions abandoned by fellow warriors in the gasped; and many for the first time midst of a battle for one segment of understood the issues. It was the de facto the hill. end of Dr. Chafin’s influence in Southern So, how would I evaluate one South- Baptist life since not even the moderates ern Baptist’s journey as rehearsed in A Hill themselves could afford to identify with on Which to Die? Well, first, I should con- those sentiments publicly, whatever they fess that the present evaluator has both may have believed in their hearts. an asset and a liability in the assignment Of course, the sorrows arising out of given me. The liability is that for me to the conflict were many. Those are openly have worked so closely with Judge and honestly admitted by Pressler, Pressler across the twenty years traversed although the depths of some of those by this monograph could raise some ques- sorrows could scarcely be plumbed in any tion about my objectivity. On the other written form. Early in the controversy the hand, certainly it could be argued that striking down of Pressler’s son Paul with probably no one, other than Nancy a disease, though still not fully diagnosed, Pressler and her children, has been any from which he suffers until this very day, closer to the Judge and to the events that unleashed the greatest agony on Judge transpired than I. Therefore, it is by that and Mrs. Pressler. There were times, perspective that I give my evaluation. especially during the Kansas City conven- First, the book is a great read! The last tion when little Paul was in the hospital few chapters of the book are probably a at death’s door. All of these agonies of little less scintillating because Judge spirit constituted enormous tests for Judge Pressler of necessity had to deal with tech- Pressler, raising repeatedly the question nical matters and detailed situations, par- in his own heart as to whether he abso- ticularly in his evaluation of the Executive lutely could trust the providence of God. Committee. For the historian, however, More hurt was on its way when the Com- those insights will be interesting and nec- mittee on Nominations wished to nomi- essary, and for any reader the rest of the nate Judge Pressler for service on the book is nothing short of riveting. Executive Committee of the Southern Second, even though the book is testi- Baptist Convention. Many of those who monial in nature, it is nevertheless highly had been a part of the conservative move- accurate. There are some circumstances ment opposed such a move, apparently that I remember a little differently from feeling convinced that to elect a leader in the way they are portrayed in the book. the conservative movement who had been In those few instances one of us is not so pilloried and calumniated to such an right, but the truth is that I tend to trust important position was too inflammatory. the Judge’s near photographic memory Some failed to support the effort; others and his extensive and consistent notes openly opposed it. Pressler’s ultimate more than I trust my own fluctuating election to the Executive Committee and memory. Therefore, I can say without hesi- 95 tancy that the book is highly accurate. The general public, and especially Southern limitations on that accuracy arise only at Baptists, so that they could not see clearly a few points where the Judge may have what the conservative leaders were saying had no opportunity actually to know what and doing. Whatever the case, one thing was happening or else in some cases is remains absolutely certain. One should perhaps influenced as one would expect never begin the reading of Judge Paul in a testimony from his own perspective. Pressler’s book A Hill on Which to Die The book has another tremendous unless he has time to finish it. Once you asset. The monograph tells the story of a begin, you will discover that its pages are spiritual and theological conflict that, un- compelling, and you will relive one of the fortunately, will almost certainly not be great theological engagements of all of his- the last one of its kind in history. Conse- tory as though you were there for every quently, the book is a veritable instruction moment of the conflict. As I came to the manual for all future conflicts. end of the book, I read his last paragraph, Finally, A Hill on Which to Die is also a fabulous testimony of a godly layman The citadel of liberalism was charged and the hill on which to die who was willing to suffer endless cal- was captured, but not without great umny in order to stand for the truth. There cost. God has given the victory in an are times in the book when the tone amazing way. I praise Him for it. I pray that His people will preserve sounds a bit defensive, when as a clear this victory to His glory until He victor one should probably avoid dwell- comes again. ing much on injustices suffered, but these I bowed my head and uttered this intrude into the text rarely and always simple prayer to God, “God grant me to understandably. Certainly they do not do my part to guarantee that Judge mar the overwhelming accuracy of the Pressler’s efforts and the sacrifices of so presentation or dim in any way the critical many ‘unknown’ soldiers will not have importance of the story that is told here. been in vain.” As I read the book, I could not help but be impressed with a new vision of the Paige Patterson weapons employed in the taking of this Southeastern Baptist hill. The two sides battled—conservatives Theological Seminary making use primarily of spiritual tear gas, the liberals making primary use of smoke bombs. Conservatives lobbed in canister Lethal Harvest. By William Cutrer, M.D. after canister of tear gas in an attempt to and Sandra Glahn. Grand Rapids: Kregel, smoke out in the open the liberals in the 2000, 407 pp., $10.99 paper. denominational structure, particularly in the seminaries and colleges. The liberals, This novel engages with the complexity on the other hand, tirelessly hurled smoke of bioethical issues by setting them in the bombs in the direction of the conserva- context of a gripping story. The specific tives in order to attempt to obscure what issues that arise in this work relate to the conservatives’ concerns were. They human embryology, cloning, and stem cell would make all sorts of allegations against research. Yet the story raises more general the conservatives in order to confuse the moral issues as well, inviting the reader to think about the purpose of medical 96 research and treatment, the importance of the problematic means of certain types of means as well as ends, and the potential medical research are brought out. Unlike for good or evil that scientific advance some books on bioethics that simply brings. argue for what is morally right or wrong, The form of this treatment of contem- Lethal Harvest causes the reader to think porary ethical issues sets it apart from carefully and critically about the moral many other works. As we witness a stag- questions, without providing direct gering proliferation of medical research answers. Yet the authors are careful to and potential treatments, many books affirm the significance of human life, and seek to explain the research, what it prom- thus the need to protect it at all stages, as ises, and the ethical issues that are raised. well as the problem with pursuing noble The problem is that the research is so spe- goals at the expense of proper means. In cialized and the explanations so techni- addition, the message of the gospel, of cal, that many readers simply cannot keep hope and forgiveness in Jesus Christ, is up with the issues. Cutrer and Glahn seek presented clearly and realistically: some to bring those issues to a wider audience respond and some do not, and lives are by raising them, without burdensome affected for eternity. technicality, in the context of a story. This The strength of the genre of this book is a welcome contribution, since we dare is not merely that it will hold the reader’s not leave the moral discussion to those interest. Novels can also be powerful com- who are experts on either the scientific or municators of moral truth, values and the moral issues involved. The fact is, perspectives. As the saying goes, some many people who would never read a things are better caught than taught. textbook in bioethics will read this book, Indeed, what very often persuades people and be awakened to significant issues in concerning what is right and wrong is not medical ethics. so much moral argument as stories that The authors indicate at the start that convey the issues in life situations. Thus, while they have taken some liberty with there is a great need for more authors who creating a disease and some technology, are able to communicate truth in the form it nonetheless accurately depicts both cur- of a story. This book should prompt reflec- rent and potential research and treatment tion and discussion of contemporary possibilities. Some readers might find the issues in bioethics, and should be read by techniques and medical treatments por- all who are interested in the issues and trayed to be unlikely and seemingly who are looking for a good book to read. impossible. Perhaps they are—every bit as unlikely and seemingly impossible as K. T. Magnuson actual research and proposals for research that are underway today. Indeed, what is The Letters of John. PNTC. By Colin G. truly alarming is that those who follow Kruse. Grand Rapids: Eerdmans, 2000, 255 advances in medical research will not find pp., $28.00. the plot of the story to be a great stretch. The story line is filled with intrigue, This commentary is an excellent addition and even romance. Moral issues are to the many fine works already available raised, and both the potential for good and on the Letters of John. Kruse makes his 97 own unique contributions to the Johan- Making Sense of the Trinity: Three Crucial nine literature and they are insightful and Questions. By Millard J. Erickson. Grand helpful, especially for the expositor. Rapids: Baker, 2000, 108 pp., $11.99 paper. There is a superb balance of scholarship and practical handling of the text. A six-page Here is yet another Ericksonian digest of bibliography is located in the front, and a major Christian doctrine. While there Kruse’s awareness of the journal material are several portions repeated here from on John is evident. The commentary dodges God in Three Persons (Baker, 1995), never- no crucial issues which surface in the let- theless, this book makes a genuine con- ters of John, but it does not bog down in tribution to the kingdom since it was discussing them. Additional materials for written primarily with laymen in mind further research are almost always available (page 9). The book has three chapters, in the footnotes. Throughout the commen- each of which answers a crucial question: tary, which is marked by careful exposition, Is the doctrine of the Trinity biblical? Does are “notes” which deal with relevant theo- the doctrine make sense? Does the doc- logical themes and issues. These include trine make any difference? “The Language of Sense Perception,” “From Readers will not be surprised to find the Beginning,” “Light and Darkness,” in the first chapter the standard treatment “Truth,” “Hilasmos,” “Antichrist,” “God’s of evidences for the Triunity of God from Seed,” “Sinless Perfection,” “Monogenes,” both the Old and New Testaments. In a “The Son’s Preexistence,” “Eternal Life,” more unique section worth noting, “The “Sins That Do and Do Not Lead to Death,” Structure of Pauline Writings,” Erickson “Bases of Assurance,” and “Hospitality.” shows that even the broad outline of These “notes” are invaluable and enhance the Book of Romans reflects that Paul the fine treatment of the text. The note on “thought of the Godhead in terms of a tri- “Hospitality” is the finest I have come across adic pattern” (p. 37). The chapter ends in putting the issue in its historical context. with a very helpful introduction to the The real strength of Kruse’s work is the Trinity in the Gospel of John. economy of words. A New Testament The second chapter briefly surveys scholar will be pleased with what he dis- Adoptionism, Modalism, and Arianism covers. A careful expositor of the Word and is a user-friendly introduction to the will be thrilled. The commentary is clear development of the doctrine. There is a and concise. In the day of “mega commen- concern, however, with the second half of taries” (Raymond Brown was ahead of his this chapter in which Erickson proposes time and did this for us in 1982!), Kruse’s a model for understanding the Godhead thoughtful and judicious exegesis is a based on the idea of perichoresis (Gk.). The breath of fresh air. For the busy pastor, it concept of perichoresis, “that the Father, is a must addition to his library. This book Son, and Holy Spirit are bound together should take its place rightly alongside the in such a close unity that the life of each works of Brown, Burdick, Hiebert, flows through each of the others” (p. 57), Marshall, and Smalley in the field of is indeed an ingenious Trinitarian pro- Johannine commentaries. posal offered as early as the Cappadocian Fathers. The problem, however, is that Daniel L. Akin Erickson makes it appear incompatible 98 with the equally important doctrine of the about two words, which appear together eternal generation of the Son (pp. 62, 85- only twelve times in the entire Bible (Urim 87). The Cappadocians did not see the 7x; Thummim 5x). But this book answers concepts of co-inherence and generation one of the most frequent questions I am (or procession for the Spirit) as mutually asked: What were the Urim and Thum- exclusive. In fact, holding to both con- mim? The volume represents a revision cepts at the same time seems to be the of a doctoral dissertation submitted to the basis for their proposal. The idea ofperi- Theologische Universiteit in Kampen, The choresis, then, along with the eternal gen- Netherlands, in 1996. Although Van Dam eration of the Son may in fact be a better has published summary statements of his model than the model of “mutual subor- research in several places (ISBE, rev. ed., dination” that Erickson proposes (p. 86). 4.957-59; NIDOTTE 1.329-331), readers In the final chapter, Erickson does well will thank James Eisenbraun for making to disagree with Immanuel Kant’s claim the full study available to wide reader- that nothing practical can be gained from ship. the doctrine of the Trinity. The concept of This is a major and truly exhaustive Trinity helps Christians to understand the study of a physically “minor” issue: problem of evil and suffering (since God is [apparently] two small stones carried in not aloof or indifferent to suffering), to dis- the pouch of Israel’s High Priest and used tinguish Christianity from the other reli- in determining the will of God on behalf gions of our pluralistic society, and directly of Israel. Like an expert jeweler, Van relates to such matters as prayer and wor- Dam examines these enigmatic stones ship (rejecting a “Father only” view). from every conceivable angle. The study The last section of the book, “The divides into three major parts: a survey Believer’s Relationships,” explains the of the history of interpretation of these importance of God’s Triunity for the stones (pp.9-106), an examination of the believer’s relationships with other biblical evidence (pp.107-258), a survey of people. Unfortunately, this section seems theological implications of his findings to betray more of a concern to promote (pp.259-74). Part one subdivides further “relational egalitarianism” (although this into four parts: a topical survey of how phrase is not used) and “mutual these stones have been understood in the subordination” (p. 86) than a biblical past, and examination of analogues from model for human relations based on an the ancient Near East, a history of how the intra-Trinitarian dynamic. words Urim and Thummim have been translated, and a chronological summary Pete Schemm of interpretation. Part two presents the Southeastern College at Wake Forest heart of Van Dam’s argument as he exam- ines successively: revelation and divina- The Urim and Thummim: A Means of Rev- tion in ancient Israel, terms and garments elation in Ancient Israel. By Cornelis Van associated with the Urim and Thummim, Dam. Winona Lake, IN: Eisenbrauns, the role of the High Priest in the manipu- 1997, xxiv + 296pp., $34.50. lation of the Urim and Thummim. Part three provides an overview of the impor- It is remarkable how much can be written tance of these stones in God’s rule of 99 Israel and in the history of divine revela- this item, he concludes that the Urim and tion. Thummim were used to determine the Most readers of this review will be mind of God by Israelites prior to the con- interested in Van Dam’s answers to the struction of the Tabernacle or the ordina- questions they ask concerning the Urim tion of Aaron as High Priest. This may be and Thummim. Although Van Dam so, but equally striking is the fact that the acknowledges the uncertainties regarding Old Testament never mentions the Urim the nature and use of these stones and Thummim after 2 Samuel 5 (though throughout the volume, despite his pains- he suggests it may have been used in 2 taking work, for the most part the conclu- Sam 21:1). While some have linked this sions he arrives at appear sound. The development with Yahweh’s fulfillment of author concurs with tradition in explain- his promise to provide rest [from war] to ing the words etymologically as meaning Israel (cf. 2 Sam 7:1), one may argue with “lights” and “perfections.” But he departs equal force that it is linked with Yahweh’s from tradition by interpreting “Urim and definitive relation to David through Thummim” as hendiadys, that is two Nathan in 2 Samuel 7, that he and his de- words conjoined to express a single scendants would have eternal title to the notion, in this case, “perfect illumination,” throne of Israel. For some unknown rea- and arguing for a single stone rather than son, once David the Messiah (anointed two. Rejecting the common view that one) had been confirmed as permanent these stones manipulate like lots, Van agent of divine rule in Israel, there was Dam suggests that when the Urim and no more need for the Urim and Thum- Thummim were consulted, the message mim. Alternatively one might speculate from God was learned through an oracu- that the Urim and Thummim were linked lar revelation to the High Priest, which to the priesthood of Abiathar. Because was then confirmed by a miraculous Abiathar was a descendant of Eli, hence light (‘ur) that emanated from the precious doomed to elimination (1 Sam 2:27-36), stone. access to the will of God through the Urim This conclusion is not only eminently and Thummim died with him. Signifi- reasonable, it provides a welcome chal- cantly the Old Testament never associates lenge to the widely held view first devel- this object with the Zadokite priesthood. oped by Julius Wellhausen, that the While many questions concerning the priesthood and prophecy in Israel were nature and use of the Urim and Thummim fundamentally opposed. By Van Dam’s remain, in this volume Van Dam has interpretation, by putting the Urim and amassed all the available data that have a Thummim into the hands of the High bearing on the issue. His style is redun- Priest, priesthood and prophecy are com- dant at times, but readers will thank him bined. The stone represents for Israel a for making the details of his expert gracious provision by God of access to his research available in digestible form. This mind and will in critical situations. volume answers many issues raised by his Van Dam offers a brief but interesting summary articles in the publications cited discussion of the origins and the demise above. This reviewer commends the vol- of the Urim and Thummim. Since Exodus ume highly to all who are interested in this fails to describe or report the crafting of enigmatic element of ancient Israelite 100 religious practice. persons from producing offspring. He directed denominational and civic com- Daniel I. Block missions for social service and for racial cooperation. But by the 1930s most William Louis Poteat: A Leader of the Progres- southerners had rejected such social pro- sive-Era South. By Randal L. Hall. Lexing- grams. Poteat promoted Darwinism and ton: The University Press of Kentucky, liberal Christianity in the 1920s and pre- 2000, ix + 262 pp., $34.95. cipitated considerable controversy among North Carolina’s Southern Baptists. Poteat William L. Poteat (1856-1938), president and other liberals wanted to mediate a of Wake Forest College from 1905 to 1927, transformation of the denominations from was the most prominent representative uncritical conservatism to enlightened of theological modernism in Southern progressivism. When Poteat faced accu- Baptist life in the first third of the twenti- sations of heresy, he evaded the issue by eth century. Randal Hall discusses modern- affirming the main points of Christianity ism as one aspect of Poteat’s broader vision in the most general terms. In the 1920s, of reform in southern society. Hall’s thesis for example, he affirmed the atonement is that most southerners rejected Poteat’s but refused to define what it meant. This top-down progressivism and preferred was probably an evasion, for he had sub- local control to that of professional elites. scribed to the moral influence theory of Hall rightly avoids interpreting Poteat the atonement in a formal address in 1900. as a hero of southern progress who The 1922 North Carolina Baptist Conven- opened the southern mind to light and tion sustained Poteat after he spoke elo- truth. Hall’s treatment is more even- quently of the Christian mission to rescue handed. He portrays Poteat as a generally the world from anarchy and chaos. Divi- noble figure whose program for a moral sion would injure the mission. Even some social order was rooted in the agrarian of Poteat’s supporters objected to such values of “hierarchy and moral confor- evasions and claimed that he overcame mity” (62). Poteat advocated “harmony, the opposition “by chloroforming his en- efficiency, paternalism, and educated emies” when he should have corrected leadership” as the basis of those “progres- their bigotry and ignorance (145). sive” reforms which would promote the Although the book’s thesis should be general welfare (156). better integrated with the discussion, this Poteat’s vision of society revolved is an important and well-researched about individual morality and good- contribution to the history of Southern natured cooperation among the different Baptists and southern culture. classes, races, and economic interests. He sought justice for blacks and an end to Gregory A. Wills racial violence through cooperation and dialogue, but he opposed integration. He The Dictionary of Historical Theology. Trevor advocated prohibition and was one of the Hart, general editor. Grand Rapids: Eerd- most important North Carolina leaders of mans, 2000, xx + 599 pp., $49.99. the movement. He urged the adoption of scientific eugenics to prevent “defective” The age of dictionaries is upon us in evan- 101 gelical life, with IVP publishing eight new are both in the covenant of grace that is contributions since 1990, and Eerdmans endemic to the Amyraldian position. The weighing in with four or five new titles essay on Thomas Aquinas links Thomas (depending on how you count them) in to previous Catholic theology, and then the past eighteen months, including this gives an exposition of his major ideas book on historical theology. The volume expressed mainly in his two Summae. is something of a hybrid, crossing the lines These kinds of discussions are somewhat between dictionaries of theology (such different from what a student would find as NDT and EDT) and church history in NDT or the ODCC. (ODCC and NIDCC). As such it might There are, however, some problems have a difficult time justifying itself as with the volume, primarily related to establishing a bona fide new sub-genre of selection of topics. One finds here a dis- reference literature. The focus of the work proportionately large number of articles is indicated in the Preface: The work con- on Scottish and English theologians in centrates “deliberately on figures, schools comparison to American or even conti- of thought and significant texts in the nental thinkers. Liberals are also given development of Christian theology. Con- precedence over evangelicals, even impor- tributors have been urged to include bio- tant evangelicals. Likewise, there are vir- graphical and wider historical material tually no Baptists featured. David Cairns, only in so far as this is germane to the task A. B. Bruce, Sidney Cave, John Scott of locating subjects within their theologi- Lidgett, and John Whale all have articles cal contexts” (xix). How well does it do in devoted to them, but there is nothing here carrying out this plan? on Charles Hodge, B. B. Warfield, or J. There are 314 entries in the dictionary. Gresham Machen (or even the Princeton This is a relatively small number, which School as a whole). The only Baptist allows the articles to be long enough to treated, as far as this reviewer could tell, carry some substance. Many of them are is Rauschenbusch, which means that John very well written and provide real help Gill, Augustus H. Strong, and E. Y. Mullins to readers at virtually all levels. This have been left out. “Devotional theolo- reviewer has looked over about a third of gians” the Blumhardts are included, but the expositions and has found in nearly John Bunyan is not. Since three of the five every one of them some substantial editors are from the British Isles, it may material. Since the book assays to provide be that their prejudices dictated such a historical development of ideas and line-up for the featured thinkers of the last locates subjects within their historical/ two centuries. theological contexts, it often does survey Still, the volume is very nicely done, the territory in a manner slightly differ- and the articles on Patristic, Medieval, and ent from the other kinds of dictionaries Reformed theology and theologians are listed above. The article on “Amyrald- generally pretty good, space limitations ianism,” for instance, positions the considered. This volume will become a Saumur school’s position on the atone- standard reference tool for instructors, stu- ment over against Calvin and the dents, and theologically-inclined pastors Reformed scholastics by detailing the dis- (may their tribe increase). For those of us tinction between the two covenants which who are admitted compendiaphiles, this 102 new dictionary will likely take an hon- with his two-volume work on post- ored, if not exalted, place on the bookshelf Reformation Lutheran theology. More that is nearest to the writing desk. recently Richard Muller, Joel Beeke, and Sinclair Ferguson have all weighed in to Chad Brand rewrite the book on Scholasticism, and have shown that previous characteriza- The Claims of Truth: John Owen’s Trinitarian tions were little more than caricatures. Theology. By Carl R. Trueman. Carlisle, Carl Trueman of the University of Not- Cumbria: Paternoster Press, 1998, xii + 267 tingham can be numbered among those pp., $26.99 paper. who are taking a new look at post-Refor- mation theology. Twenty-five years ago the study of Refor- Trueman takes on a formidable task— mation theology underwent a reformation to see if he can draw a happy face on the in its own right as historians such as Heiko theology of John Owen. Owen has long Oberman positioned Luther, Calvin, and been considered little more than a the other Magisterial Reformers in the defender of limited atonement by his de- context of medieval Catholic scholarship tractors (and sometimes by his defenders), in a way previously unspecified. They a theologian whose work is more philo- showed that the Reformers were not sophical than biblical. Trueman makes upstarts, nor were they lone voices finally several major points. Critics of the scho- resurrecting the theological corpse of an lastics often contrast John Owen with one Augustine forgotten for over a thousand of his contemporaries, Richard Baxter, years. Rather, these men were continuing arguing that Baxter was a pious man who, and amplifying a theological tradition that though he had great intellectual gifts, did was present in the high Middle Ages in not fall prey to the Aristotelian spirit, but the theology of such individuals as Gre- was instead a biblicist. Trueman shows gory of Rimini and John Wycliffe. This that the opposite is the case, for while insight has sent scores of scholars scurry- Owen’s systematic theology was struc- ing on their way to work out the implica- tured around the contour of the biblical tions of this view in doctoral dissertations narrative (in modern parlance, a “biblical and monographs on the subject, so that a theology”), Baxter’s theological works veritable cottage industry has formed in were explicitly patterned along the lines attempt to understand the schola of traditional (via moderna) Catholic scho- Augustiniana moderna. lastic methodology. In the last decade or so a new genera- Trinity is central to Owen’s entire theo- tion of theologians has turned its gaze on logical project. It drives his doctrine of the Protestant scholastics. Long maligned God’s attributes, his soteriology, and his as distorters of the tradition of Calvin and Christology. Trueman argues that this Luther (see especially Basil Hall’s famous enforced Trinitarianism prevents Owen essay, “Calvin against the Calvinists”), the from falling into sterile philosophical arid- Protestant scholastics are now getting a ity in his discussions of the nature of God new look, one that is slowly overturning and of providence. The English divine did, previous vilification. R. D. Preus led out of course, make extensive use of scholas- in this defense of Protestant scholasticism tic categories, but primarily as a tool to 103 keep his theology evangelical, avoiding Siebeck), 1998, xiv + 285 pp., n. p. Reprint, the danger of falling prey to the Scylla of Blasphemy and Exaltation in Judaism: The Arminianism or the Charybdis of Socin- Charge Against Jesus in Mark 14:53-65. ianism. Careful attention to Thomistic and Grand Rapids: Baker, 2000, 300 pp., $26.99. Scotist distinctions enabled him to walk the tightrope between heresies. Soter- Darrell Bock is research professor of NT iological considerations, not philosophi- at Dallas Theological Seminary, and has cal profundity, were the driving force in published significantly in the arena of Owen’s sometimes tortuous discourses on gospel studies, including a mammoth two providence and election. volume commentary on Luke and his dis- The older view that the Protestant scho- sertation on prophecy and proclamation lastics were terrorists ravaging the Refor- in Luke. In this study Bock examines the mation heritage is no longer tenable. charge of blasphemy that was raised against Jesus of Nazareth according to As I was going up the stair, I met a man who wasn’t there Mark 14:61-64. He inquires as to why the He wasn’t there again today. words Jesus pronounced before the Oh, How I wish he’d go away. Sanhedrin were considered to be worthy of death, and he also considers whether Trueman quotes this quatrain as a part- the account is historically credible. Chap- ing shot to indicate that the common way ter one consists of a survey of scholarship in which these theologians are portrayed since the work of Hans Lietzmann in 1931. by modern (especially post-Neoorthodox The work of Paul Winter, Josef Blinzler, critics) is simply not tenable—the men David Catchpole, August Strobel, Otto depicted in such caricatures are “not Betz, E. P. Sanders, Martin Hengel, Rob- there” in the seventeenth century. ert Gundry, Raymond Brown, J. C. Mencken’s definition of Puritanism, then, O’Neill, and C. E. Evans is surveyed. This as a “haunting fear that someone, some- chapter helpfully acquaints the readers where, may be happy,” is simply a myth. with the parameters of the discussion and It is a fact that people believe myths, and sets the stage for Bock’s own contribution. often find comfort in them, but they are Chapter two is the most extensive in myths nonetheless. Part of the minister’s the book. Here blasphemy in Judaism is task is to dispel those myths and to tell investigated, beginning with the OT and the truth. This book will not only help us concluding with the Palestinian and to tell the truth about others in the body Babylonian Talmuds. Bock also examines of Christ, but will also give us insight into all other relevant Jewish literature be- the faith once delivered. tween these two points. The use of God’s name constituted blasphemy according to Chad Brand Judaism. Bock shows, however, that blas- phemy cannot be limited to the utterance Blasphemy and Exaltation in Judaism and the of God’s name. People were also guilty of Final Examination of Jesus: A Philological- blasphemy if they were idolators, mani- Historical Study of the Key Jewish Themes fested disrespect towards God, and in- Impacting Mark 14:61-64. By Darrell L. sulted his chosen leaders. What Bock Bock. Tubingen: J. C. B. Mohr (Paul demonstrates here is that the Jewish back- 104 ground does not support the idea that Jewish writers feared that the uniqueness Jesus would have been condemned only of God was threatened. if he pronounced the divine name (cf. m. The concluding chapter examines the Sanh. 7:5). Other offenses could also count text in Mark 14:61-64 where Jesus is as blasphemy, especially comparing one- charged with blasphemy. It is here that self to God, and hence the accuracy of the Bock pulls together the threads of his Markan account should not be disputed study. He argues that the examination on the grounds that Jesus did not utter of Jesus before the Sanhedrin was not God’s sacred name. Incidentally, Robert intended to be a capital trial, and hence Gundry argues that Jesus did pronounce the fact that the trial does not accord with God’s name, but Bock rightly questions the rules of the Mishnah is irrelevant. I that thesis, and notes that even if Jesus think Bock rightly argues that we have a pronounced God’s name in citing Ps 110:1 preliminary hearing by which the Jews it is not clear that this would have been were attempting to find grounds to hand grounds for blasphemy. Jesus over to the Romans. Bock also con- The third chapter explores exalted fig- tends that a number of sources for the trial ures in Judaism since Jesus claimed exist, including Joseph of Arimathea, that he would sit at God’s right hand and Nicodemus, and even Saul. I would like return with glory on the clouds. In recent to add that the resurrected Lord himself scholarship the Jewish antecedents to NT may have communicated to his disciples christology have been the subject of what occurred during the trial scene. intense study. One thinks here of Larry Scholars rarely consider this possibility, Hurtado’s, One God, One Lord. Bock con- but evangelicals who uphold the truth of siders both human and angelic figures in the resurrection may legitimately list Jesus this chapter. Most of the human figures himself as a possible source of the events were honored by God and hence received at the trial. Bock argues that Jesus’ appeal revelations about what would occur in the to Ps 110:1 and Dan 7:13 was considered future. A few honored men do sit in God’s to be blasphemy. Indeed, in claiming to presence, including Moses, David, and ride on the clouds of heaven Jesus claims Enoch. Adam and Abraham sit to witness for himself something that was true only the final judgment, and Abel sits when the of God (Exod 14:20; Num 10:34; Ps 104:3; last judgment commences. The most Isa 19:1). Bock goes on to say that Jesus’ exalted figure is Enoch in 1 Enoch 37-71. claim to be the end time judge was not He is honored as the Son of Man who will blasphemy per se to the Jewish leaders conduct the end time judgment. Angels (given the tradition of Enoch as Son of on the whole do not share the exalted Man), but what they objected to was Jesus’ position of the few human beings arrogation of this role. But I wonder if bestowed with honor. Only Gabriel Bock’s own evidence points beyond this, among the angels sits in God’s presence in that Jesus was claiming divine author- and in this instance he serves merely as ity as one riding upon the clouds. In any Enoch’s escort. Further, Bock shows that case, Bock is correct that the startling the high honor bestowed on Enoch and directness with which the earthly Jesus Enoch-Metatron led to criticism of his stat- claims such authority would scandalize ure in some circles, showing that some the religious leaders. Those honored in the 105 past might have been considered worthy Macmillan in 1996 and now republished of such a role, though even here, as Bock by Hendrickson, fills such a need. The shows, some Jews were nervous about scholars contributing to the volume are Enoch’s reputed status. Assigning divine acknowledged experts in the field, and so authority to Jesus, as a teacher from Gali- the novice in Judaism can be confident of lee, was, however, unthinkable. I think instruction by trusted guides. The entries Bock is correct here, but he could have on the whole are short and clearly writ- strengthened his thesis by pointing out ten. The editors intended the work to be a particular issues that made Jesus’ objec- dictionary, not an encylopedia, which tionable to the Jewish leaders. In other explains why the entries are concise. Bib- words, they found it difficult to believe liographies are not included, though I that Jesus of Nazareth could have divine must confess that I think brief bibliogra- authority and contravene the sabbath, phies would have been helpful, and yet hold suspicious views on the Torah, asso- they would have increased the size and ciate with tax collectors and sinners, presumably the expense of the work. promise the destruction of the temple, and The dictionary is ideal for students engage in a fierce critique of the religious and pastors who need a definition of leaders. Bock also shows that Jesus also “mikveh” or who wonder who the implicitly claimed to be the future judge “Boethusians” are. The brevity of the work of the religious leaders, which they is apparent when the article on the Phari- believed violated Exod 22:27. Bock con- sees is restricted to about one and one-half cludes his study by saying that the events columns, and yet the entry is an excellent and the sayings have a strong claim to his- introduction to the Pharisees. The dictio- torical reliability. We can be thankful for nary does not restrict itself only to mat- the reverent scholarship informing this ters Jewish, but also includes matters that work, one which is informed by a sound affected Judaism from 450 B.C. to A.D. 600. and rigorous historical method and one Hence, there are entries on Constantine, in which the supernatural character of writers like Diodorus Siculus, Gnosticism, early Christianity is maintained. Pythagoreanism, the Chionites (a non- Jewish people), and Egypt. The dictionary Thomas R. Schreiner also has some entries on Christianity, including John the Baptist, Tertullian, Jesus of Nazareth, Jerome, and even ex Dictionary of Judaism in the Biblical Period: opera operato! The standard critical view 450 B.C.E. to 600 C.E. Edited by Jacob is adopted, so that in the case of Jesus it is Neusner and William Scott Green. argued that reconstructing his teaching is Peabody, Mass.” Hendrickson, 1999, xxv difficult since the gospels are later theo- + 693 pp., $59.95. logical accounts. Some theological topics are also explored, and some of these Readers not well acquainted with Juda- receive a more lengthy treatment. For ism are in need of a tool that can assist instance, there are entries on predestina- them when encountering unfamiliar tion, salvation, scripture, inspiration, etc. words, institutions, practices, events, and The dictionary’s value does not lie in persons. This dictionary, first published by its discussion of Christianity or its refer- 106 ence to things Roman, since most students have access to these matters in other sources. Most Christian students, though, have difficulty identifying the names of Jewish tractates in books like the Mishnah, and the dictionary translates the title and gives a brief survey of contents. For that matter some students may not know what the Mishnah or Tosefta or Talmud are, and hence it immensely helpful for the nov- ice. It is also interesting to read entries on matters like “self-righteousness” to receive a Jewish perspective on such matters (although many of the scholars who contributed are not themselves Jew- ish). I recommend the dictionary as a lucid and scholarly tool for students. It will be especially useful to busy pastors who need help in finding brief definitions in matters that are outside their usual frame of reference.

Thomas R. Schreiner

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