LSF
May 14th, 2005, 12:47 PM
The Disappearance of Church Discipline--How Can We Recover? (http://www.crosswalk.com/news/weblogs/mohler/?adate=5/13/2005#1330024) by Dr. Albert Mohler
What is pure is corrupted much more quickly than what is corrupt is purified. --John Cassian (AD 360-435)
The decline of church discipline is perhaps the most visible failure of the contemporary church. No longer concerned with maintaining purity of confession or lifestyle, the contemporary church sees itself as a voluntary association of autonomous members, with minimal moral accountability to God, much less to each other.
The absence of church discipline is no longer remarkable--it is generally not even noticed. Regulative and restorative church discipline is, to many church members, no longer a meaningful category, or even a memory. The present generation of both ministers and church members is virtually without experience of biblical church discipline.
As a matter of fact, most Christians introduced to the biblical teaching concerning church discipline--the third mark of the church--confront the issue of church discipline as an idea they have never before encountered. At first hearing, the issue seems as antiquarian and foreign as the Spanish Inquisition and the Salem witch trials. Their only acquaintance with the disciplinary ministry of the church is often a literary invention such as
The Scarlet Lette.
And yet, without a recovery of functional church discipline--firmly established upon the principles revealed in the Bible--the church will continue its slide into moral dissolution and relativism. Evangelicals have long recognized discipline as the "third mark" of the authentic church. Authentic biblical discipline is not an elective, but a necessary and integral mark of authentic Christianity.
How did this happen? How could the church so quickly and pervasively abandon one of its most essential functions and responsibilities? The answer is found in developments both internal and external to the church.
Put simply, the abandonment of church discipline is linked to American Christianity's creeping accommodation to American culture. As the twentieth century began, this accommodation became increasingly evident as the church acquiesced to a culture of moral individualism.
Though the nineteenth century was not a golden era for American evangelicals, the century did see the consolidation of evangelical theology and church patterns. Manuals of church discipline and congregational records indicate that discipline was regularly applied. Protestant congregations exercised discipline as a necessary and natural ministry to the members of the church, and as a means of protecting the doctrinal and moral integrity of the congregation.
As ardent congregationalists, the Baptists left a particularly instructive record of nineteenth century discipline. Historian Gregory A. Wills aptly commented, "To an antebellum Baptist, a church without discipline would hardly have counted as a church." Churches held regular "Days of Discipline" when the congregation would gather to heal breaches of fellowship, admonish wayward members, rebuke the obstinate, and, if necessary, excommunicate those who resisted discipline. In so doing, congregations understood themselves to be following a biblical pattern laid down by Christ and the apostles for the protection and correction of disciples.
No sphere of life was considered outside the congregation's accountability. Members were to conduct their lives and witness in harmony with the Bible and with established moral principles. Depending on the denominational polity, discipline was codified in church covenants, books of discipline, congregational manuals, and confessions of faith. Disciple covered both doctrine and conduct. Members were disciplined for behavior which violated biblical principles or congregational covenants, but also for violations of doctrine and belief. Members were considered to be under the authority of the congregation and accountable to each other.
By the turn of the century, however, church discipline was already on the decline. In the wake of the Enlightenment, criticism of the Bible and the doctrines of evangelical orthodoxy was widespread. Even the most conservative denominations began to show evidence of decreased attention to theological orthodoxy. At the same time, the larger culture moved toward the adoption of autonomous moral individualism. The result of these internal and external developments was the abandonment of church discipline as ever larger portions of the church member's life were considered off-limits to the congregation.
This great shift in church life followed the tremendous cultural transformations of the early twentieth century--an era of "progressive" thought and moral liberalization. By the 1960s, only a minority of churches even pretended to practice regulative church discipline. Significantly, confessional accountability and moral discipline were generally abandoned together.
The theological category of sin has been replaced, in many circles, with the psychological concept of therapy. As Philip Reiff has argued, the "Triumph of the Therapeutic" is now a fixture of modern American culture. Church members may make poor choices, fail to live up to the expectations of an oppressive culture, or be inadequately self-actualized--but they no longer sin.
Individuals now claim an enormous zone of personal privacy and moral autonomy. The congregation--redefined as a mere voluntary association--has no right to intrude into this space. Many congregations have forfeited any responsibility to confront even the most public sins of their members. Consumed with pragmatic methods of church growth and congregational engineering, most churches leave moral matters to the domain of the individual conscience.
As Thomas Oden notes, the confession of sin is now passe and hopelessly outdated to many minds. "Naturalistic reductionism has invited us to reduce alleged individual sins to social influences for which individuals are not responsible. Narcissistic hedonism has demeaned any talk of sin or confession as ungratifying and dysfunctional. Autonomous individualism has divorced sin from a caring community. Absolute relativism has regarded moral values as so ambiguous that there is no measuring rod against which to assess anything as sin. Thus modernity, which is characterized by the confluence of these four ideological streams, has presumed to do away with confession, and has in fact made confession an embarrassment to the accommodating church of modernity."
The very notion of shame has been discarded by a generation for which shame is an unnecessary and repressive hindrance to personal fulfillment. Even secular observers have noted the shamelessness of modern culture. As James Twitchell comments, "we have in the last generation tried to push shame aside. The human-potential and recovered-memory movements in psychology; the moral relativism of audience-driven Christianity; the penalty-free, all-ideas-are-equally-good transformation in higher education; the rise of no-fault behavior before the law; the often outrageous distortions in the telling of history so that certain groups can feel better about themselves; and the 'I'm shame-free, but you should be ashamed of yourself' tone of political discourse are just some of the instances wherein this can be seen."
Twitchell sees the Christian church aiding and abetting this moral transformation and abandonment of shame--which is, after all, a natural product of sinful behavior. "Looking at the Christian Church today, you can only see a dim pentimento of what was once painted in the boldest of colors. Christianity has simply lost it. It no longer articulates the ideal. Sex is on the loose. Shame days are over. The Devil has absconded with sin." As Twitchell laments, "Go and sin no more" has been replaced with "Judge not lest you be judged."
Demonstration of this moral abandonment is seen in mainline Protestantism's surrender to an ethic of sexual "liberation." Liberal Protestantism has lost any moral credibility in the sexual sphere. Homosexuality is not condemned, even though it is clearly condemned in the Bible. To the contrary, homosexuals get a special caucus at the denominational assembly and their own publications and special rights.
Evangelicals, though still claiming adherence to biblical standards of morality, have overwhelmingly capitulated to the divorce culture. Where are the evangelical congregations that hold married couples accountable for maintaining their marriage vows? To a great extent, evangelicals are just slightly behind liberal Protestantism in accommodating to the divorce culture, and accepting what amounts to "serial monogamy"--faithfulness to one marital partner at a time. This, too, has been noted by secular observers. David Blankenhorn of the Institute for American Values remarked that "over the past three decades, many religious leaders . . . have largely abandoned marriage as a vital area of religious attention, essentially handing the entire matter over to opinion leaders and divorce lawyers in the secular society. Some members of the clergy seem to have lost interest in defending and strengthening marriage. Others report that they worry about offending members of their congregations who are divorced or unmarried."
Tied to this worry about offending church members is the rise of the "rights culture" which understands society only in terms of individual rights rather than moral responsibility. Mary Ann Glendon of the Harvard Law School documents the substitution of "rights talk" for moral discourse. Unable or unwilling to deal with moral categories, modern men and women resort to the only moral language they know and understand--the unembarrassed claim to "rights" which society has no authority to limit or deny. This "rights talk" is not limited to secular society, however. Church members are so committed to their own version of "rights talk" that some congregations accept almost any behavior, belief, or "lifestyle" as acceptable, or at least off-limits to congregational sanction.
The result of this is the loss of the biblical pattern for the church, and the impending collapse of authentic Christianity in this generation. As Carl Laney laments, "The church today is suffering from an infection which has been allowed to fester. . . . As an infection weakens the body by destroying its defense mechanisms, so the church has been weakened by this ugly sore. The church has lost its power and effectiveness in serving as a vehicle for social, moral, and spiritual change. This illness is due, at least in part, to a neglect of church discipline."
The mandate of the church is to maintain true gospel doctrine and order. A church lacking these essential qualities is, biblically defined, not a true church. That is a hard word, for it clearly indicts thousands of American congregations who long ago abandoned this essential mark, and have accommodated themselves to the spirit of the age. Fearing lawsuits and lacking courage, these churches allow sin to go unconfronted, and heresy to grow unchecked.
John Leadley Dagg, the author of a well-known and influential church manual of the nineteenth century, noted, "It has been remarked, that when discipline leaves a church, Christ goes with it." If so, and I fear it must be so, Christ has abandoned many churches who are blissfully unaware of his departure.
What is pure is corrupted much more quickly than what is corrupt is purified. --John Cassian (AD 360-435)
The decline of church discipline is perhaps the most visible failure of the contemporary church. No longer concerned with maintaining purity of confession or lifestyle, the contemporary church sees itself as a voluntary association of autonomous members, with minimal moral accountability to God, much less to each other.
The absence of church discipline is no longer remarkable--it is generally not even noticed. Regulative and restorative church discipline is, to many church members, no longer a meaningful category, or even a memory. The present generation of both ministers and church members is virtually without experience of biblical church discipline.
As a matter of fact, most Christians introduced to the biblical teaching concerning church discipline--the third mark of the church--confront the issue of church discipline as an idea they have never before encountered. At first hearing, the issue seems as antiquarian and foreign as the Spanish Inquisition and the Salem witch trials. Their only acquaintance with the disciplinary ministry of the church is often a literary invention such as
The Scarlet Lette.
And yet, without a recovery of functional church discipline--firmly established upon the principles revealed in the Bible--the church will continue its slide into moral dissolution and relativism. Evangelicals have long recognized discipline as the "third mark" of the authentic church. Authentic biblical discipline is not an elective, but a necessary and integral mark of authentic Christianity.
How did this happen? How could the church so quickly and pervasively abandon one of its most essential functions and responsibilities? The answer is found in developments both internal and external to the church.
Put simply, the abandonment of church discipline is linked to American Christianity's creeping accommodation to American culture. As the twentieth century began, this accommodation became increasingly evident as the church acquiesced to a culture of moral individualism.
Though the nineteenth century was not a golden era for American evangelicals, the century did see the consolidation of evangelical theology and church patterns. Manuals of church discipline and congregational records indicate that discipline was regularly applied. Protestant congregations exercised discipline as a necessary and natural ministry to the members of the church, and as a means of protecting the doctrinal and moral integrity of the congregation.
As ardent congregationalists, the Baptists left a particularly instructive record of nineteenth century discipline. Historian Gregory A. Wills aptly commented, "To an antebellum Baptist, a church without discipline would hardly have counted as a church." Churches held regular "Days of Discipline" when the congregation would gather to heal breaches of fellowship, admonish wayward members, rebuke the obstinate, and, if necessary, excommunicate those who resisted discipline. In so doing, congregations understood themselves to be following a biblical pattern laid down by Christ and the apostles for the protection and correction of disciples.
No sphere of life was considered outside the congregation's accountability. Members were to conduct their lives and witness in harmony with the Bible and with established moral principles. Depending on the denominational polity, discipline was codified in church covenants, books of discipline, congregational manuals, and confessions of faith. Disciple covered both doctrine and conduct. Members were disciplined for behavior which violated biblical principles or congregational covenants, but also for violations of doctrine and belief. Members were considered to be under the authority of the congregation and accountable to each other.
By the turn of the century, however, church discipline was already on the decline. In the wake of the Enlightenment, criticism of the Bible and the doctrines of evangelical orthodoxy was widespread. Even the most conservative denominations began to show evidence of decreased attention to theological orthodoxy. At the same time, the larger culture moved toward the adoption of autonomous moral individualism. The result of these internal and external developments was the abandonment of church discipline as ever larger portions of the church member's life were considered off-limits to the congregation.
This great shift in church life followed the tremendous cultural transformations of the early twentieth century--an era of "progressive" thought and moral liberalization. By the 1960s, only a minority of churches even pretended to practice regulative church discipline. Significantly, confessional accountability and moral discipline were generally abandoned together.
The theological category of sin has been replaced, in many circles, with the psychological concept of therapy. As Philip Reiff has argued, the "Triumph of the Therapeutic" is now a fixture of modern American culture. Church members may make poor choices, fail to live up to the expectations of an oppressive culture, or be inadequately self-actualized--but they no longer sin.
Individuals now claim an enormous zone of personal privacy and moral autonomy. The congregation--redefined as a mere voluntary association--has no right to intrude into this space. Many congregations have forfeited any responsibility to confront even the most public sins of their members. Consumed with pragmatic methods of church growth and congregational engineering, most churches leave moral matters to the domain of the individual conscience.
As Thomas Oden notes, the confession of sin is now passe and hopelessly outdated to many minds. "Naturalistic reductionism has invited us to reduce alleged individual sins to social influences for which individuals are not responsible. Narcissistic hedonism has demeaned any talk of sin or confession as ungratifying and dysfunctional. Autonomous individualism has divorced sin from a caring community. Absolute relativism has regarded moral values as so ambiguous that there is no measuring rod against which to assess anything as sin. Thus modernity, which is characterized by the confluence of these four ideological streams, has presumed to do away with confession, and has in fact made confession an embarrassment to the accommodating church of modernity."
The very notion of shame has been discarded by a generation for which shame is an unnecessary and repressive hindrance to personal fulfillment. Even secular observers have noted the shamelessness of modern culture. As James Twitchell comments, "we have in the last generation tried to push shame aside. The human-potential and recovered-memory movements in psychology; the moral relativism of audience-driven Christianity; the penalty-free, all-ideas-are-equally-good transformation in higher education; the rise of no-fault behavior before the law; the often outrageous distortions in the telling of history so that certain groups can feel better about themselves; and the 'I'm shame-free, but you should be ashamed of yourself' tone of political discourse are just some of the instances wherein this can be seen."
Twitchell sees the Christian church aiding and abetting this moral transformation and abandonment of shame--which is, after all, a natural product of sinful behavior. "Looking at the Christian Church today, you can only see a dim pentimento of what was once painted in the boldest of colors. Christianity has simply lost it. It no longer articulates the ideal. Sex is on the loose. Shame days are over. The Devil has absconded with sin." As Twitchell laments, "Go and sin no more" has been replaced with "Judge not lest you be judged."
Demonstration of this moral abandonment is seen in mainline Protestantism's surrender to an ethic of sexual "liberation." Liberal Protestantism has lost any moral credibility in the sexual sphere. Homosexuality is not condemned, even though it is clearly condemned in the Bible. To the contrary, homosexuals get a special caucus at the denominational assembly and their own publications and special rights.
Evangelicals, though still claiming adherence to biblical standards of morality, have overwhelmingly capitulated to the divorce culture. Where are the evangelical congregations that hold married couples accountable for maintaining their marriage vows? To a great extent, evangelicals are just slightly behind liberal Protestantism in accommodating to the divorce culture, and accepting what amounts to "serial monogamy"--faithfulness to one marital partner at a time. This, too, has been noted by secular observers. David Blankenhorn of the Institute for American Values remarked that "over the past three decades, many religious leaders . . . have largely abandoned marriage as a vital area of religious attention, essentially handing the entire matter over to opinion leaders and divorce lawyers in the secular society. Some members of the clergy seem to have lost interest in defending and strengthening marriage. Others report that they worry about offending members of their congregations who are divorced or unmarried."
Tied to this worry about offending church members is the rise of the "rights culture" which understands society only in terms of individual rights rather than moral responsibility. Mary Ann Glendon of the Harvard Law School documents the substitution of "rights talk" for moral discourse. Unable or unwilling to deal with moral categories, modern men and women resort to the only moral language they know and understand--the unembarrassed claim to "rights" which society has no authority to limit or deny. This "rights talk" is not limited to secular society, however. Church members are so committed to their own version of "rights talk" that some congregations accept almost any behavior, belief, or "lifestyle" as acceptable, or at least off-limits to congregational sanction.
The result of this is the loss of the biblical pattern for the church, and the impending collapse of authentic Christianity in this generation. As Carl Laney laments, "The church today is suffering from an infection which has been allowed to fester. . . . As an infection weakens the body by destroying its defense mechanisms, so the church has been weakened by this ugly sore. The church has lost its power and effectiveness in serving as a vehicle for social, moral, and spiritual change. This illness is due, at least in part, to a neglect of church discipline."
The mandate of the church is to maintain true gospel doctrine and order. A church lacking these essential qualities is, biblically defined, not a true church. That is a hard word, for it clearly indicts thousands of American congregations who long ago abandoned this essential mark, and have accommodated themselves to the spirit of the age. Fearing lawsuits and lacking courage, these churches allow sin to go unconfronted, and heresy to grow unchecked.
John Leadley Dagg, the author of a well-known and influential church manual of the nineteenth century, noted, "It has been remarked, that when discipline leaves a church, Christ goes with it." If so, and I fear it must be so, Christ has abandoned many churches who are blissfully unaware of his departure.