Untitled article by Editor

International Tract and Missionary Society · Oakland, California · Apr 23, 1885

FromSigns of the Times, Vol. 11, No. 17.

The Church. No. 10.

By Editor

COMPARING the church with the human body, Paul says: "And whether one member suffer, all the members suffer with it." And herein is found a sufficient reason why a church cannot afford to neglect an erring member with the expectation that he will drop out of the way if let alone. A man who had a gangrenescent finger would be counted little better than a suicide who should announce his intention to let it alone, with the hope that it would slough off after a while, and get out of the way. By the time it would slough off the whole hand would be ruined, and the life of the whole body would be endangered. If a member of the body becomes diseased, an effort should be made, without delay, to heal it; but if it is found to be incurable, then the welfare of the body demands that it be amputated.

And just so in the church. It is of the church that Paul spoke when he said that no member could suffer alone. It was to church members that he said, we "are one body in Christ, and every one members one of another." Now if we are convinced that a person is not at all united to Christ; that he is unconverted and hypocritical or self-deceived, then we have no reason to count him a member of the visible church. But if we think he is converted; that he is striving or intending to follow the Saviour, but is walking disorderly, then our duty to him, to his fellow-members, and to the cause of truth, demands that we reclaim him and convert him from the error of his ways. But if he becomes incorrigible, and will not "hear the church," then, as a gangrened member, he must be cut off before he has opportunity to destroy other members, or to infect the whole body.

A certain church had a member who was known to be not in harmony with the body. When consulted upon the subject the members plead for "charity;" they said he was so pleasant and kind-spirited; true, he did not believe as the church believed, and opposed some things which were considered essential to the welfare and growth of the church. But they were not willing to take any action against him. An efficient laborer was sent there, and the number of believers was about doubled; and he was the most active to visit them, and obtain an influence over them. Through personal sympathy he was elected superintendent of the Sabbath-school. Denominational lessons and literature were crowded out of the school. When, at last, necessity was pressed upon the church to act in his case, it was found that he had undermined the faith of these inexperienced ones, and the labor of the minister was entirely lost. Souls were turned away from the truth beyond recovery, and the cause has always been weak in that community. It is easy to see that this disastrous state of things might have been averted by timely obedience to the teachings of Christ and his apostles in regard to discipline. Possibly he might have been saved; but if not, his influence for evil might have been checked, and others have been saved, and the cause now be prosperous where it is low.

Another church had two members of doubtful standing. One was a man of little or no influence, but that little was exerted on the wrong side. The church withdrew their fellowship from him. We urged them to deal with the other, but they refused. He was a man of influence, and professed much piety, and they thought it would not do to deal with him. He had an interesting class of young people in the Sabbath-school. It was well known that he not only neglected to teach what the church considered important Bible truth, but he taught directly contrary to the faith of the church. But the suggestion to check him, and call him to account for his course, was opposed as "uncharitable," "arbitrary," and even "popish"! But by and by he "dropped off" from the church, and it was found, as was to be expected, that he had subverted all within reach of his influence, and they too left the church, and have gone over to the world. And in that place, also, the cause is, and is likely to be, weak. In fact, within the range of our observation "from Maine to Oregon," from sea to sea, we have never known a church to be strong and prosperous where discipline was neglected.

We have intimated that all offenses are not of the kind to which the Saviour referred in Matt. 18. He there says, "If thy brother shall trespass against thee." But there are offenses, not against individuals, but against the church at large, against the truth, against society, against morality; offenses manifest in the sight of the world. These are also to have a "first and second admonition," as Paul wrote to Titus; but they are evidently that class of offenses of which he speaks again: "Them that sin rebuke before all, that others also may fear." 1 Tim. 5:20. Not being what are termed "private offenses," they do not call for the same amount of private labor. But in all cases, due regard for the welfare of the erring one should always be had. Two interests will ever demand consideration where offenses exist: one of justice; the other of mercy. Happy will it be for all concerned if those who have such matters in charge shall so nicely balance the two, justice and mercy, that violence be done to neither.

It is sometimes difficult to determine what is the duty of a church member who knows that some one is walking not according to right and truth, the offense not being of a personal nature; it is not against any individual. The safest way in such cases is to consult the officers of the church—the elders. The safest, for this reason: when an individual commits an offense, but against no one in particular, there is danger that he will take exception to any one who, having no special authority, shall attempt to approach him on the matter. It is an old saying, "What is everybody's business is nobody's business," and if there is ever a time when a person is apt to consider it so, it is when he is in the darkness of error, and therefore peculiarly liable to be tried and tempted over anything which may be done in his case. And again, the person who has knowledge of the matter may be of little experience, whose judgment is not well formed in regard to discipline and human nature, and his effort might be worse than ineffectual. But the elder may reasonably be supposed to know how to approach a person in such a condition, and the person offending will understand that it is the elder's duty to attend to such things, and will therefore be deprived of all chance to complain.

In personal offenses the Saviour directs that the offended one shall take one or two with him, that there may be witnesses to establish the facts in the case. In conformity with this rule it is customary to appoint "a committee" to visit and labor with the one whose walk is reported to be or known to be disorderly. The report of the committee is made the basis of the action of the church. If the first report is not satisfactory, the committee may be continued until the person is reclaimed or proven to be incorrigible.

The appointing of committees of course falls upon the pastor or elder of the church; and in this great care is required. On this very point there is a rule laid down in the Scriptures, so plain that it cannot be misunderstood, and so evidently just as to secure the unqualified assent of all. It is this: "Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." Gal. 6:1.

1. The duty is to be laid upon such as are spiritual. This is the great qualification for such a service. Without spirituality of mind—without the aid of the Spirit of God—no one is qualified to undertake such a task. It may, and often does, become the duty of a person because of his office or position to take such a matter in hand; but unless he has "the preparation of the gospel of peace" upon him he will fail in his efforts.

2. The object is, not merely to try his case; not to condemn him; but to restore him. Whether or not it can be done, this should be the aim.

3. Every step must be taken "in the spirit of meekness." There should be no self-exaltation; no assumed authority. The spirit of meekness will often conciliate and melt the heart, where assumption or assertion of self would offend and harden.

4. Constantly bear in mind our own weakness; our liability to be tempted; and act toward the tempted one, as nearly as possible, as we would like to be met were we in his condition. We should ever bear in mind that it is comparatively easy to see the bearings of a case in which we have no personal interest; but to a person who is in a tried state, and whose personal interest and feelings are involved, everything looks quite different. A spirit of meekness will enable us to realize the difficulties and dangers of his position, and exercise forbearance accordingly.

On the other hand, there are persons whose judgments are easily perverted by sympathy; a plausible story, aided perhaps by a few tears, wins them to its side; who are as ready to take up for the wrong as the right if their feelings can only be touched—these are by nature disqualified for bearing responsibilities in the affairs of the church. They are moved by impulse and not by reason; not by a calm, sober examination of facts. We do not say they are not good Christians, well-meaning people; but we do say that a church will surely have reason to regret the action if they place the important and responsible duty of dealing with minds in such hands.