RESTORING FALLLEN MINISTERS - THE PROCESS (PART 6)

 Let's start this one with a quick review.

Sin and crime are both offenses.  Sin is an offense against a person, and that offense can be God or an individual human.  Crimes are offenses against society.  Sometimes a sin is also a crime.  When that happens, the government should deal with the crime, and the Body of Christ should deal with the sin.

When dealing with the sin, Believers/Disciples should hold to these principles:  NO RESTORATION WITHOUT RECONCILIATION!  NO RECONCILIATION WITHOUT CONFESSION, REMORSE, AND REPENTENCE!

So the process should start with the offender confessing their sin and reconciling with the offended.  If the offender doesn't start the process, then the offended one should privately confront the offender ( Matthew 5: 21 - 26).  If the offender doesn't confess and repent, bring in a witness or two into a second confirmation.  If the offender, persists in not confessing and repenting, take the matter to the local congregation.  If the offender still does not repent, then treat him like a nonbeliever until he does (Matthew 18: 15 - 20).  That is, treat him as one who never believed.  Do not condemn, but seek his conversion.

What we covered to the point is the process for individual believers.   This has been a primarily private process.  When a minister is the offender, then things get a bit more complicated.  In Part 4, I brought up Paul's instruction in 1st Timothy 5: 17 - 22 about accusations against elders.  It does require two witnesses to bring forth the charges.

Whether or not the offender is a paid minister or rank-and-file disciple, if the offense is also a crime,  then whenever someone becomes aware of the crime - CALL THE POLICE as soon as possible.  If the offense involves a child victim, you must call for moral reasons, and in some jurisdictions, calling might be legally required if you are involved in ministry or leadership.  As I said in Part 5, let the  police handle the investigation, for they are, or have access to the people who now how to investigate such cases.

So, let's say the offender is a paid minister.  If they have not committed a crime, then the outcome of the process would be the same as for an ordinary member of the congregation.  If the minister does not repent, he is then put out of fellowship and ministry.  But if he has been found guilty of a crime, let him finish his punishment, before  dealing with the sin.

So, what if the minister has not committed a crime, but they have admitted to and repented of the sin they committed?  What if the minister has confessed his sin and finished his punishment for a crime?  Is the minister restored?  Yes, and no.

Yes, for fellowship with the Lord.  But ministry is another issue.  One I will cover in Part 7.  Until that time, I will give you a preview to meditate upon:

So then let no one boast in men. For all things belong to you, whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you, and you belong to Christ; and Christ belongs to God.

Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God.  In this case, moreover, it is required of stewards that one be found trustworthy.  1st Corinthians 3:21 - 4: 2  NASB 95

RESTORING FALLEN MINISTERS - THE PROCESS (Part 4)

This process, so far, has become quite involved, so a review of Scripture and what is required for a fallen minister to be restored.  We need this, because things will get complicated in this part.

I need to bring up some early Christian history.  When Jesus and the Apostles taught on these matters, the traditional church organizational structure did not exist.  The closest organizational structure existing at the time was the synagogue.

I'm not sure where or when the first synagogues formed.  The Old Testament does not  mention them, but the foundation of their structure might have been laid in Ezra, the 8th chapter, where Ezra read the Law to a large assembly of people in Jerusalem at the (ahem) Water Gate.  Levites were scattered among the people to interpret the Law from Hebrew into Aramaic.  This was because the Law was written in Hebrew and the people spoke Aramaic.  They picked up that language when they were in exile.

Synagogues are not structured like churches in the traditional model.  The Jews might have modeled the synagogues after another practice they had, the 'minyan.'  A minyan was a group of ten men that would meet together for prayer and study.

A group of Jews of any size may start a synagogue.  Once they decide to do that, they elect a president to lead the group.  Then they select other officers as needed.

Cantors lead synagogue services, not the rabbis.  A synagogue does not need a full time rabbi, but they can hire one if they wish.  As far as I know, no organization appoints a rabbi to a particular congregation.

Jesus didn't want his followers to form synagogues.  If He did, He would have used that word when He spoke about His assembled disciples.  He used another word instead.  I believe when He talked privately with His disciples, they spoke Aramaic.  Whatever word He used, Matthew decided the best Greek word for what Jesus said was the word 'ekklesia.'   That word refers to people, usually citizens who have been called out to assemble for a purpose.

So, the first assemblies didn't have much of a visible organizational structure, like we see today.  The first assembly grew to 3000 people in one day.  The only visible leaders were the Apostles.  How could this small group lead so many people?

This is where we can connect some dots.  First, the Apostles remembered the concept of the minyan.  Then they remembered when they assisted Jesus with the feeding of the thousands, and Jesus had them seat the people in groups of fifty.  They knew they had to get these new disciples into smaller groups.

Acts 2: 42 - 47 NASB1995

They were  continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.  Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles.  And all those who had believed were together and  had all things in common; and they began selling their property and possessions and were sharing them with all, as anyone might have need.  Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, praising God and having favor with all the people.  And the Lord was adding to their number day by day  those who were being saved.

Notice the phrase, "breaking bread."  It appears twice, and the second time, Luke adds "from house to house."  They set up home fellowships, plus they had large meetings in the outermost court of the Temple.   I can see the Apostles recruiting the others that were with them in the Upper Room to lead these fellowships.  These home fellowship leaders later became known as elders.  Elders are also pastors or shepherds.  Since most towns and cities had only one congregation that included home fellowships, each congregation had more than one pastor.  These pastors were not paid to lead.  Actually, if the pastor was hosting a fellowship in his own house, and these fellowship meetings involved food, he was providing some of that food.

In these groups, if an elder or another minister fell, the process that Jesus outlined in Matthew would apply mostly the same.  However, since most Christians today follow the traditional church model, and from other changes in society and culture, the restoration process for ministers has become more complicated, but still must follow Scriptural requirements.

At this point, I must bring up another passage that applied then, but applies now too.

1 Timothy 5:17 - 21, 24 - 25 NASB1995

The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching.  For the Scripture says, “YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING,” and “The laborer is worthy of his wages.”

Do not receive an accusation against an a  elder except on the basis of two or three witnesses.

Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning. I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality...

The sins of some men are quite evident, going before them to judgment; for others, their sins follow after.  Likewise also, deeds that are good are quite evident, and those which are otherwise cannot be concealed.

First, Paul upholds the honor of eldership.  Some peach and teach equally.  Some do one more than the other.  Some, counsel as well as preach and teach.  Some counsel without speaking to the group or in public.  But all elders have the responsibility of ruling, and it is a shared responsibility.  Those who rule well are worthy of double honor.

Because of the honor due to elders, if one doesn't measure up to the standards for ministers and elders, charges made against an elder must be confirmed by at least two witnesses.  Once this has been done, then the congregation can act.

But today, especially in the United States, the issue can get more complex.  At this point, I must point out something that most Christians don't understand, mostly because most leaders don't know it, so they don't tell others about it.

Sin and crime are not always the same.  Many sins are also crimes, but some are not.  Many crimes are sins, but some are not.

What is the difference?  What do they have in common?

Both are offenses.  The difference lies in who is offended.

Sin is an offense against a person.  That person can be God, an angel, or a human.

A crime is an offense against society.  Government is the mechanism by which society deals with offenders.

Romans 13: 1 - 7 NASB1995

Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God.  Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves.  For rulers are not a cause of fear for good behavior, but for evil.  Do you want to have no fear of authority?  Do what is good and you will have praise from the same; for it is a minister of God to you for good.

But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil.

Therefore it is necessary to be in subjection, not only because of wrath, but also a  for conscience’ sake.  For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing.  Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor.

We will examine the application of this in Part 5.

RESTORING FALLEN MINISTERS - THE PROCESS, (Part 3)

 

“If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother.  But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED.  If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.  Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven.  Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven.  For where two or three have gathered together in My name, I am there in their midst.”

Matthew 18: 15 - 20 NASB95

We see here a continuation of the restoration process.  Actually, up to the end of verse 16, this applies to every believer as well as ministers, and completes the first 2 parts of the process.  Before we move on to part 3, let me remind you of a some principles from parts 1 and 2:

NO RESTORATION WITHOUT RECONCILIATION.  NO RECONCILIATION WITHOUT REMORSE, CONFESSION, REPENTANCE AND CONFESSION.

In  verse 17, we see part 3, and then things can get complicated during this step.  Depending on the situation, the process could end here, or, it could get very involved.

Let's walk through the entire process in different scenarios.

1. A "rank and file" believer has offended another believer, and the offender seeks reconciliation according to Jesus' instruction in Matthew 5.  The offended party forgives them and the two parties are reconciled.  Only one thing is left to complete the process.

2. The offender does not seek reconciliation, and so the offended party confronts the offender.  The offender confesses to the wrong, apologizes, and asks forgiveness.  The offended party accepts the apology, and forgives the offender.  The two are reconciled and but the process needs to continue.

3.The offender does not seek reconciliation, and so the offended party confronts them.  The offender denies committing the act.  The offended one comes back with one or two other believers to witness a second confrontation.

The two witnesses are there to hear both sides of the story.  They agree with the offended party, and the offender admits their fault.  Again, reconciliation occurs, and the process still needs one thing more..

4. Same as #3, except the offender continues to deny any fault.  The offended party and the the witnesses report the offender to the congregation.  The offender then admits their fault, the offender forgives, and the two parties are reconciled, but the restoration process still needs something.

5. Same as # 4, except the offender continues to deny any fault.  The congregation then must decide the outcome.  If the leaders and the other members judge the evidence presented is factual, they must call for the offender to repent.  If the offender still denies guilt, the congregation must refuse to accept the offender as a brother in Christ until he repents.

The last three verses of the above Scripture apply here.  People often pull them out of context and use them to create a form of witchcraft.  But Jesus is talking about His assembled disciples - what we call "church."  He is saying whatever the congregation decides must first align with heaven, and then when it does, heaven backs up the decision.  Jesus shows us here how His followers can maintain unity and integrity though accountability.

Accountability has levels.  Private offenses have personal accountability, and should be handled privately.  If reconciliation does not happen privately, then the offense should be taken to the next  higher level - the local congregation.  That should be enough to reconcile the offender with the offended individual, and the Body of Christ.

But, so far we have looked only at offenses between two "rank and file" individuals.  Let's now consider how the above scenarios change when the offender is a minister.

In scenarios 1, 2 and 3, the process ends with reconciliation, and nothing more needs to be done as far as reconciliation goes.  But, when the offender is a minister, in scenarios 3, 4, and 5, another issue comes into play - faithfulness.  In the Body of Christ, minsters must prove themselves faithful.

"Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God.  In this case, moreover, it is required of stewards that one be found trustworthy."  1 Corinthians 4:1 -2 NASB95

We will examine this and another issue more fully in Part 4.

RESTORING FALLEN MINISTERS - THE PROCESS (Part 1)

Matthew 5:6-9 NASB1995

“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.  Blessed are the merciful, for they shall receive mercy.  Blessed are the pure in heart, for they shall see God.  Blessed are the peacemakers, for they shall be called sons of God."

Matthew 5:21-24 NASB1995

“You have heard that the ancients were told, ‘You shall not commit murder’ and ‘Whoever commits murder shall be liable to the court.’  But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell.  Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering."

I included that second passage in a previous article, RESTORING FALLEN MINISTERS.  In this article, I add the first passage to enlarge the context.

Jesus began the Sermon on the Mount with the Beatitudes, a pronouncement of blessings upon those who hold certain attitudes, or possess certain characteristics.  This is in contrast to the Torah, the Law of Moses, which contains blessings and curses.  Blessings for those that kept the Law, curses for those who didn't.

Jesus was not overturning the Law.  In the verses that immediately follow, He says as much.  He also adds that our righteousness must exceed that of those who were the experts in the Law, the Pharisees.  Their righteousness was based on their actions and not their attitudes.

I point this out, because in the circles that seem to produce the most fallen ministers not only emphasize healing, miracles, signs, and wonders, they also focus on blessings.  Most of the blessings they talk about are material, carnal, and earthly.  The blessings Jesus spoke of tend to be spiritual.

We do see fallen ministers in all kinds of Christian groups, not just those that emphasize supernatural experiences.  This shows us that experience based, or experience driven religion is not the only factor that causes ministers to fall.  It could be one of the strongest.

The experience oriented groups do seem to be the ones that most often call for their fallen ministers to be restored.  They often claim that the fallen minister had produced so many healings, prophecies, etc. and they assume the world, or the body of Christ, needs that to continue.

Really?

Jesus never pronounced a blessing on those who seek after miracles, signs, wonders, healings, prophecies.  He did promise satisfaction to those who seek righteousness.  And those who seek signs, He called wicked and adulterous.  

We could say that the theme of the Sermon on the Mount is righteousness, not "blessings."  Look at two other passages, the ends of Matthew chapters 6 and 7.  "Seek first the kingdom of God," and, "Depart from me, you workers of iniquity..."

So when Jesus was talking about the Torah, He was speaking of righteousness, not just in action, but it heart.  This becomes obvious when He equates hate with murder.

But then, He seems to say something contradictory.  You would think that He would immediately tell us to forgive those we hate.  As well, we should.

Instead, He says if your brother has something against YOU, YOU go to him and seek reconciliation.  You are not the hater, but the hated.  Why should YOU be the one who seeks reconciliation first?

For righteousness sake.

If someone has something against you, then YOU are the offender.  YOU might not feel like it, but you are.  This is the major problem I see with the majority of these fallen ministers.  They never admit to their offense.  Some might even feel entitled or justified to do what they did.

But until the offender admits to what they did, no reconciliation is possible.  This is not to say the offended one is justified in not forgiving the offender.  The offended one must forgive to maintain a right relationship with God, even if the offender never admits anything.  And the offended one does not have to wait, and should not wait until the offender confesses.

So, the biblical process to restoring a false minister begins with reconciliation, but reconciliation is not possible unless the offender seeks it by admitting the offense and expressing remorse to the offended party.

The goal should not be to place a person into a position, or to allow them to resume an activity that seems desirable, but to establish righteousness where it is lacking.