Grace Baptist Church Statement of Faith
       
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Section 1: The Bible
We believe the Bible (containing the 66 books of the Old and New Testament) is the word of God, fully inspired by Him through the Holy Spirit in the original manuscripts (2 Timothy 3:15-17).

Since God's word is both true and everlasting, it is our supreme authority for faith and conduct. His word is absolutely trustworthy, inerrant and infallible--it cannot be proven false, erroneous or mistaken (Isaiah 40:8; Matthew 24:35; John 14:23-24, 17:17; 2 Timothy 3:16; 1 John 2:4-5; 1 Peter 1:24-25)

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Section 2: God
We believe that there is but one living, true, personal and sovereign (supreme, independent ruler) God (Deuteronomy 6:4; Psalm 24:1; 1 Thessalonians 1:9). His being is Spirit (John 4:24), and His
attributes are those essential qualities which identify and describe His nature. Because God is perfect, He cannot and will not act contrary to His nature (Matthew 5:48; Leviticus 19:2).

God is self-existent (John 5:26), truth (Numbers 23:19; Hebrews 6:18), infinite(Psalm 90:2), unchanging (Malachi 3:6; James 1:17), all-knowing (1 John 3:20), present everywhere at once
(Psalm 139:7-10),all-powerful (Jeremiah 32:17; Matthew 19:26), righteous (Psalm 145:17),gracious, merciful and abounding in loving-kindness (Exodus 34:6), holy (1 Peter 1:15-16, just (1 John 1:9),
faithful (2 Timothy 2:13), wise (Romans 16:27), and sovereign (Psalm 115:3; Acts 2:23; 17:24-27; Ephesians 1:11). God is, at least, all of these attributes at all times and does not lay aside any one of
them in completing His plans and purposes.

We believe in the triune God (Isaiah 48:16; Matthew 3:16-17), one in essence (Deuteronomy 6:4), yet manifest in three persons--Father, Son, and Holy Spirit. The Father is God (1 Corinthians 8:6), the Son is God (Hebrews 1:5-8; Matthew 1:23; 1 John 5:20) and the Holy Spirit is God (Acts 5:3-4)

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Section 3: Jesus Christ
We believe in the Lord Jesus Christ, God's only begotten Son, who was conceived by the Holy Spirit and born of the virgin Mary. In the flesh, Jesus was one person, with two natures--true God and true man, yet without sin.

We believe, according to the Scriptures, in the historical, literal death, burial and bodily resurrection of Jesus Christ. This act is the satisfaction for the sins of the whole world. We believe the resurrected Christ was taken into heaven where He is now and always lives to make intercession for the believers.
He will appear two more times: at a time yet future, Christ will return and the believers will be caught up with Him in the air, to be with Him forever. In a separate event, Christ will also return from heaven and reign on earth for 1,000 years before the final judgment of evil (Matthew 1:18, 23; Acts 1:11;
1 Corinthians 15:3-4; Ephesians 1:17; Philippians 2:5-8; 1 Thessalonians 4:14-17; Hebrews 2:17-18, 4:14-15, 7:25; 1 John 2:2, 4:9; Revelation 1:7, 19:11-20:15).

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Section 4: The Holy Spirit
We believe the person of the Holy Spirit is God, and given by God to convict the world of sin, righteousness and judgment,guide into all truth, comfort, regenerate, sanctify and daily lead those who are in Christ. He also indwells forever, from the moment of regeneration, and desires to empower, fill and minister through the believer (John 3:3-5, 14:16-17, 16:8, 13; Acts 1:8, 5:3-4; Romans 8:9, 14; 1 Corinthians 12:11-13; Titus 3:5-6; Ephesians 1:13-14, 5:1-8; 1 Peter 1:2).

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Section 6: The Church
We believe that the Church was initially identified in the New Testament, having been a mystery to the Old Testament prophets, but established by Jesus Christ who is its sole Head. It is empowered and perpetuated by the Holy Spirit. It is Christ's "body" for service and His "bride" for glory, being completed at His return to earth (Matthew 16:18; 1 Corinthians 12:12-28; Ephesians 1:22-23, 5:23-33; Revelation 19:11-16).We believe the "Church" is primarily manifest through local churches that are comprised of born-again believers who observe baptism and the Lord's Supper, are governed only by the word of God, and answer ultimately to Jesus Christ (Matthew 18:15-17; 1 Corinthians 1:2, 7:17; 1 Timothy 3:1-15;
Acts 2:41-47, 14:23; Ephesians 5:23,27).

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Position on Divorce & Remarriage     

I. Introduction
The matters discussed on the following pages are an attempt to begin helping families and individuals who find themselves effected by marital distress or destruction. It is hoped that eventually the information here will aid in the recovery and re-establishment of a vital, godly, fulfilling relationship with Christ; both within one's family and the larger church family. A fair presumption in discussion of recovery is that something has moved from its normal or proper state.
The first part of the following material is designed to try to explain God's expectations for personal behavior and thinking during the time of marital distress or divorce. In other words, what do we need to recover? Any recovery, in any form, must start with God's view from the Scriptures. Rather than primarily consulting our culture with its quick acceptance and even promotion of divorce as a solution to marital difficulties, the designer of marriage, God Himself, should be consulted. What follows is an attempt to accurately, compassionately and sincerely bring to the reader God's mind in the Scripture on marital matters, particularly divorce and remarriage.

II. Marriage
Marriage was instituted by God (Genesis 2:18-25) and is to be regulated according to His word revealed in the Bible. God's love for His people has been illustrated by "marriage" throughout history. During the old covenant, He loved the chosen nation of Israel as their husband (Isaiah 54:5) and looked forward to a new covenant (Jeremiah 31:31-34) which Jesus Christ has fulfilled (Hebrews 10:15-22). Christ, as the husband of the church (II Corinthians 11:2), illustrates how all spouses are to love one another (Ephesians 5:22-33). God designed marriage as a permanent relationship between one man and one woman, expecting Christians and non-Christians to maintain that standard (Matthew 19:3-6). Marriage is not an impossible ideal, but through God's grace a real possibility.

III. Divorce
Divorce (and remarriage) is a subject that has been greatly debated over the centuries by godly individuals and scholars from every theological bent. Therefore, the following comments are offered by elders who are doing their best to accurately handle the word of truth, hold fast the faithful word of God and exhort fellow Christians in sound doctrine (II Timothy 2:15; Titus 1:9).
Bible passages that are clear and unambiguous ought not to be compromised by interpreting a difficult saying in another passage. The grace of God may offer relief for some via divorce, while providing perseverance in the midst of great marital suffering for others. Each situation must be carefully understood in light of God's word and the ultimate goal of any counseling should always be reconciliation of the marriage. The first three chapters of Hosea provide a godly model in the midst of a broken marriage.
Compassion, sympathy and empathy are important elements in approaching those experiencing divorce. However, the singular most important guide through the pain, trauma and desperation of divorce is what the Scriptures teach.
If divorce occurs, each of us must graciously and eagerly extend the same forgiveness, love and mercy which God does to a repentant divorcee. A sensitive concern for the human side of divorce is always in order. Although forgiveness may have been secured from God, His saints also need to come alongside individuals who are working through such temporal consequences as grief, pain, confusion, anger, bitterness, financial problems or violence. Divorce is never encouraged in the Bible, being avoided or only considered the last and most desperate recourse.

Divorce situations -
A. Divorce between two Christians (I Corinthians 7:10-11):
If two Christians become single (divorced), they are to remain unmarried or else be reconciled (remarried) to one another. Remarriage to someone other than their former spouse is disallowed. The only exception would be if "immorality" occurs (see explanation of "immorality" under B2).
B. Two other examples of divorce in which God apparently recognizes the termination of a marriage:
1. Divorce between a Christian and a non-Christian I Corinthians 7:12-16
The non-Christian refuses to live with their Christian spouse and "leaves" them. "Leaves" means "divorces" since it is used that way in several other New Testament passages discussing divorce (I Corinthians 7:10-11; Matthew 19:6). This term often meant divorce including legal documents. The elders have concluded, that in this situation, each believer must ultimately decide whether the author intended that the Christian who has been left may pursue the finalizing of a legal divorce when the non-Christian continues a long term abandonment, but refuses to legally end the marriage;
2. Divorce between any spouses Matthew 5:31-32, 19:9
The moral partner divorces their "immoral" spouse. This general principle applies to all combinations of partners: two Christians, two non-Christians or one Christian and one non-Christian.
"Immorality" includes every conceivable sexual deviation (adultery, homosexuality, prostitution, bestiality, etc.). Although "non-sexual" issues such as verbal or physical abuse, emotional trauma or irreconcilable differences are not appropriate behavior, God's word does not mention them as grounds for divorce.

IV. Remarriage
Divorce does not imply automatically the option to remarry. In fact, outside of the death of one's spouse (Romans 7:2-3; I Corinthians 7:39), the Bible says little about remarriage. The Bible recognizes the single life and its advantages (I Corinthians 7:32-35), while the Spirit of God supplies the resources necessary to assist the unmarried believer to live in purity with self-control (Galatians 5:16-25).
Two "divorce" situations previously mentioned (Divorce, B1 & B2) may include remarriage for the Christian who has been "left" by their unbelieving mate or for the "moral" spouse:
A. Remarriage might be implied in I Corinthians 7:15 when a Christian has been "left" by their non-Christian spouse. Any counsel to remarry must be given carefully since this passage (I Corinthians 7:12-16) does not mention remarriage. The context primarily centers on the hope of the non-Christian becoming saved (I Corinthians 7:14, 16), it might be prudent to wait on remarriage until the unbeliever returns, commits adultery or remarries.
B. Matthew 19:9 appears to give permission for remarriage to the moral spouse who divorces their "immoral" partner. Any counsel to remarry must be given carefully. The potential for committing adultery in remarriage definitely exists (in both Mark 10:11-12, and Luke 16:18, no "exception" for divorce is mentioned). Jesus' words are to Christians and non-Christians alike.
Other Considerations Regarding Marriage, Divorce and Remarriage
I. Counseling
Since enough ambiguity exists in Scripture regarding the topics of divorce and remarriage so as to result in varying viewpoints among earnest students of the Bible with submissive and mature approaches, those who counsel believers who are considering divorce and/or remarriage are admonished to:
A. Carefully expose the counselee to all passages which touch on divorce and remarriage (Matthew 5:27-32, 19:3-12; Mark 10:2-12; Luke 16:18; Romans 7:1-6; I Corinthians 7:8-16, 39);
B. Explain a representative sample of the various positions on the subject held by Godly Bible expositors which differ from the position held by the counselor;
C. Rely upon the ministry of the Holy Spirit and the individual priesthood of the counselee for the ultimate decision.
II. Other Considerations
After a divorced person is certain the Bible allows for remarriage, other factors might be discussed:
A. How has their growth been as a believer and what kind of evidence is their life
bearing for the Lord?B. What has their attitude been about their part in the divorce?
C. How have they been treating their former spouse?
D. Are they in submission to spiritual authority in their local fellowship and seeking counsel from them?
E. What has their behavior toward the opposite sex been like during the divorce and since that time?

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"And if your brother sins, go and reprove him in private; if he listens to you, you have won your brother." Matthew 18:15

The purpose of this paper is to clearly present what the elders of Grace Baptist Church believe the Bible teaches about "restoration" or "Church discipline" and how this ministry is to be lovingly expressed.

The Church of God is made up of "believers" (i.e., individuals who have turned from their sin to God and placed their faith in the Lord Jesus Christ) [Acts 20:21; 1 Thessalonians 1:8-9]. God has uniquely equipped, and expects, these believers to live in a manner consistent with their faith [II Peter 1:1-8]. In fact, someday Christ will present the Church, consisting of these individuals, to Himself in all Her glory, holy and without blame [Ephesians 5:25-27].

In the meantime, God has graciously provided the believer with sufficient resources to live in a manner honoring Him. The following are examples of some of these resources:
God's Holy Spirit is convicting Christians of their sin and is also working His will within them [John 16:8; Philippians 2:12-13];
God's Son, Jesus Christ, is calling the Church to repentance and also interceding for those He has saved [Revelation 2:5, 16, 22; Hebrews 7:25];
God Himself, is sanctifying the Church through Christ, and cleansing Her with the word [Ephesians 5:26];
God's people are offering assistance to fellow believers whenever restoration is necessary [Galatians 6:1; Matthew 18:15].
God is holy, and commands every believer to be likewise in all their behavior [I Peter 1:14-18; Matthew 5:48; Romans 6:17-19]. Such a high standard often leaves them feeling as though they have no right to address the behavior of another, because of the painful awareness of personal sin and inadequacy. Nevertheless, God has also commanded believers to go and assist another Christian who is not turning from his sin. Jesus said, "Those whom I love, I reprove and discipline; be zealous therefore, and repent [Revelation 3:19]." Perhaps the very heart of God is most clearly expressed by His children when they extend a hand of restoration to a fallen brother!

I. The Problem
Question: What is it that generates the need for "restoration?"
Answer: Sin.
Restoration or Church discipline is God's loving plan to confront and correct a matter of sin in the life of anyone who bears the name Christian. It is needed whenever any "so-called brother" refuses to turn from any sin which is publicly known [Matthew 18:15; I Corinthians 5:1, 11; Galatians 6:1]. Although God will repay unbelievers for their sin [Deuteronomy 32:35; Romans 12:19-20], He has made Christians responsible to look after each other in their daily conduct.

Thus, if the invitation to turn from sin is continually ignored, the Christian community is instructed to judge that brother as guilty and completely remove him from their midst [I Corinthians 5:3-5, 12-13; Matthew 18:17]. However, by the grace of God and man's cooperation, Church discipline need not proceed to that extreme.

All sins which are not repented of are to be "carefronted" without exception ("Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one..." Galatians 6:1). Matters of personal taste and differences of opinion are excluded. The final authority in differentiating between an area of one's "freedom in Christ" and actually living in a sinful manner is God's word [Galatians 5:13; Matthew 13:52; II Timothy 2:15; Psalm 119:9-11; Hebrews 4:12-13].

God's word provides some specific sins which serve as guidelines in this process.

For example: don't associate with those who are immoral, covetous, idolaters, drunkards, swindlers, attacking others with abusive language [I Corinthians 5:11];
observe closely and then avoid those who cause divisions and others to stumble [Romans 16:17].
These verses, and many others (Mark 7:21-22; Galatians 5:19-21; II Timothy 3:1-5; Titus 3:10-11; Proverbs 6:16-19), enable one to deal with specific issues while attempting to convince a brother to repent who has turned away from the Lord.

II. The Purpose
Question: Why should Christians attempt to gain a brother back from their sin?
Answer: Restoration.
Church discipline is a means to only one end --- the restoration of a fallen Christian to a former condition of right standing with God and his fellow brother. Punishment is designed to penalize one for his offense. Discipline, however, aims at correcting one's behavior in order to return them back to a place of purity and usefulness.

God disciplines those He loves for their good, that they may share His holiness. Although the process is marked by pain and sorrow, discipline is designed to yield righteous behavior, and provide a vehicle of healing for those who have been temporarily crippled by sin [Hebrews 12:5-12].

Thus, with the purposes of God on "discipline" before them, Christians strive to assist an erring brother to see the truth and turn back to God. Paul's words are not designed to disgrace, dishonor or humiliate, but to "shame" one into a self-examination that reveals the truth and turns to it [II Thessalonians 3:14; Titus 2:8]. The result will be repentant individuals, restored like the prodigal son and "sound" (healthy) in the faith [Luke 15:18, 27; Titus 1:13].

The attempt to restore a fallen brother is mandated for a couple of reasons:
- It is not acceptable for those who are called "brother" to dishonor and profane God's name through continued disobedience [Ezekiel 36:20-23] .
-The one who continues in sin infects others within the fellowship by their example. A seemingly insignificant and miniscule situation involving sin can potentially leave the entire body with a life-threatening gangrenous infection [I Corinthians 5:6].
-The word "restore" in Galatians 6:1 has a variety of uses. The various nuances amplify different aspects of the same process.
To "restore" (katartizo):
a. mending nets, putting them back into a state of usefulness [Matthew 4:21];
b. properly outfitting a ship for its voyage;
c. equipping a soldier for battle;
d. joining together or setting a dislocated or fractured bone.

Some of the practical implications of restoration may be summarily stated as follows:
Under the "new covenant", restoration is accompanied by a forgiveness from each believer which does not seek revenge or hold against the sinner that which God has forgiven and forgotten [Luke 17:3-4; Hebrews 8:12];
Restoration requires others to patiently endure with and equip the disciplined brother in order to avoid further failure [Galatians 6:2; Ephesians 4:11-13];

Restoration may, depending on the circumstances and individual(s) involved, entail a period of "immobilization" for the purpose of healing in the area of sin. [This will also provide for others effected through this process a time to heal emotionally, physically and spiritually. Prognostication is a logical part of the restoration process. For example, if an individual who counts the offerings each week was caught stealing and repented, how wise would it be to put him back in the same situation immediately? Just as immediate restoration may be indicated on occasion, so might a temporary removal from ministry be appropriate.]
Restoration, although beneficial, is a painful process due to the nature of sin and its effect on others [Hebrews 12:11; Psalm 32:1-5; II Corinthians 7:10]; therefore, proper healing will probably need a period of time;
Restoration is a time to extend comfort and reaffirmation of one's love to a repentant brother [II Corinthians 2:6-8];
Restoration, successful or not, serves as a reminder that God's people will not compromise His commands in their desire to obey Him. Restoration is ever and always seeking the return of a sinner to his former condition of reconciliation with God and man.

III. The People
Question: Who is responsible to offer "restoration"?
Answer: Each believer.
God has graciously effected a thorough change for every believer through Jesus Christ. He has made them new creations, reconciled to Himself. As a result, Christians are now ambassadors for Christ to reconcile others to God. Therefore, whenever another brother sins, each believer is responsible to assist in their reconciliation [II Corinthians 5:17-20].

Jesus said, "...if your brother sins, go and reprove him... [Matthew 18:15]

Paul said, "Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, lest you too be tempted." [Galatians 6:1]

The call to reprove and restore is universal to every believer. Yet, Paul highlights several characteristics which ought to be present in the lives of those involved:

~Spiritual people: When the Holy Spirit is leading a Christian, his life will manifest "spiritual" qualities. Paul calls to action those who are walking under the control of the Spirit of God to restore a fallen brother [Galatians 5:16, 22-26]. The Christian who may be unable to forgive, be objective or otherwise exhibit a character of godliness is to let another do the restoring.

~Gentle people: Gentle means humble, considerate, forbearing, patiently submissive to offense, free from malice or revenge. This kind of manifestation is a result of the Holy Spirit's influence in a believer [Galatians 5:16, 18, 22-23]. This word was also used in secular Greek for taming wild animals. It does not connote weakness, hesitation or compromise. It is an approach that is firm, honest, straightforward and considerate.

~Alert people: The one who restores must continually give diligent attention to himself, lest Satan successfully tempt him. Even the "spiritual" one must be ever on the alert for the deceitful tactics of the adversary who is constantly seeking those whom he could devour; especially while they have set about to turn a sinner back to God [I Peter 5:8]. However, the adversary's tactics are countered by Almighty God --- who is continually looking to strongly support those whose heart is completely His [II Chronicles 16:9a].

The people of God who are obedient to the command of "going" in order to reprove and restore will run the risk of being misunderstood and criticized by others. Whoever refuses to obey God's commands also faces a sure and costly consequence from the Lord Himself [Galatians 6:7-10]. The one who has truly given Jesus Christ first place in his heart is compelled to carry out all of His teaching, no matter what the cost [Acts 20:24, 27-28; Galatians 1:10; Colossians 1:18]. The people of God will not sacrifice the purity of the body of Christ by refusing to love fallen brothers enough to help them up.

IV. The Procedure
Question: How does one begin to help a fallen brother?
Answer: Meet together in private.
The steps to be taken in Church discipline are not stated in such a manner as to leave one without direction nor are they so ordered that there is no latitude. The elders at Grace Baptist Church do not ever want to ignore or cover up sin; but believe there is some flexibility in discovering the best approach to bringing about restoration.

There is evidence that the Apostle Paul did not try to match every situation with a previously determined set of airtight procedures. Some of these examples will be noted following the instruction Jesus gave in Matthew 18:15-17. Grace Baptist Church encourages Christians to follow Jesus' teaching as a general pattern, but to also be aware of the latitude which is available according to other examples in the New Testament.

Jesus Teaching in Matthew 18:15-17

STEP #1 (v. 15) - A private encounter
"And if your brother sins, go and reprove him in private; if he listens to you, you have won your brother."
Meet privately (1 on 1) with the sinning brother.
Reprove the sinning brother. That is, bring to light the sin, exposing it with the intent of him becoming convinced and convicted about it. This implies more than a tactful and sensitive establishment of facts. The same word for "reprove" in Matthew18:15, is used to describe the work of the Holy Spirit in convicting the world concerning sin, and righteousness and judgment [John 16:8]. It also describes the action taken against an elder who is rebuked because of continued sin [I Timothy 5:20].
It is clear that the aim of this reproof is to awaken one to his sinful condition that he may repent of it immediately. If the sinner never comes to a place of repentance, then forgiveness cannot be granted and the entire process of restoration is stalled [Luke 17:3].

The Greek words for repentance in the New Testament are of great value in understanding what must take place for true reconciliation with God and then man:

metamelomai - expresses the "feeling" of repentance for sin but need not involve a true turning of a man to God [Matthew 21:30,32]. Judas felt this kind of regret for his betrayal of Christ, admitted his sin, but then went and hung himself [Matthew 27:3-5]. This word describes one who looks back, with regret, but not necessarily one who turns to God.

epistrepho - expresses a true conversion of one who turns his will from sin to God. The result is complete transformation that results in forgiveness of sin, salvation and a changed life [Acts 26:18; I Thessalonians 1:9; Matthew 18:3]. It is a synonym for the final word, metanoeo.
metanoeo - expresses a conscious turning from sin (a change of mind). The
decision by the whole man, in thought and deed, to turn around is stressed. This repentance brings forth evidence in one's life of the change that transpired in the mind and heart [Matthew 3:8; Mark 1:15; II Corinthians 7:9-10].

It is possible for one to seek for metanoeo repentance with tears as Esau did and find no place for it [Hebrews 12:16-17]. Therefore, discernment as to the heart of one who speaks of repentance is a priority in Church discipline [Hebrews 5:14; Proverbs 10:13]. Satan's ability to deceive is evident by the fact that one's words sometimes contradict his or her heart [Jeremiah 17:9; Matthew 15:7-9]. God looks upon the heart of man who may say and even do what appears outwardly good. It is exactly at this point Christians must ultimately discern whether or not a brother has turned from their sin [Isaiah 1:11-20; I Samuel 15:22].

C. If the sinner "listens" [i.e., hears and acts upon the truth [John 5:25, 9:27; Acts 28:28], it is as though a great treasure has been retrieved. Extend full and complete fellowship to that one as well as any necessary ongoing support. But if he refuses to listen, the process continues to the second step.

STEP #2 (v. 16) - Meet a second time and take one or two witnesses
"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 (word) may be confirmed."

Although the witnesses may have first hand knowledge of the sin, it is not required or implied. The purpose of the witness(es) is likely for one or all of the following reasons:
- to strengthen the reproof with a view toward repentance and restoration;
- to cause the transgressor to realize the seriousness of his situation;
- to fulfill the requirement of more than one witness to establish the veracity of a matter [2 or 3 witnesses were necessary to confirm a matter in the Old Testament/Deuteronomy 19:15-20]
If he continues to ignore this group's reproof, further action is mandated.

STEP #3 (v. 17a) - Tell it to the "church"
"And if he refuses to listen to them, tell it to the church;..."
The privacy which was extended in the first two meetings is now forfeited due to the transgressors continual refusal to act upon the reproof which has been repeated. Thus, the matter is told to the "church" or group of people the individual is a part of. The purpose is so the larger body may make an appropriate attempt at convincing the fallen brother of his need to repent. Believers are members of one body in Christ and are to have the same care for one another [I Corinthians 12:12, 20, 25]. How the matter is told to the "church" is somewhat flexible. It may be written in a bulletin or a letter; or spoken during a service or special meeting. At any rate, it ought to encourage the individuals who hear to find their role in extending a hand of restoration.

If the "church" is unable to get the transgressor to "listen," a final step must be carried out. Although God's Spirit is calling the sinner back to Himself and there is no prescribed timetable for moving from step to step, long delays often allow the "leaven" of sin to infest healthy individuals within the body.

If an individual is ever removed, it is with the knowledge that God can use even those circumstances to "restore" that individual to Himself and the fellowship.

STEP #4 (v. 17b) - Excommunication
"...and if he refuses to listen even to the church, let him be to you as a Gentile and a tax-gatherer."

The sinning party is now excluded from any form of church worship or fellowship as well as avoided socially outside of the "church"

("...not even to eat with such a one" -- I Corinthians 5:11 ) [I Corinthians 5:4-5 ].

The believers have weighed all the evidence, lovingly extended reproof and now must completely remove the individual from their assembly [I Corinthians 2:14-15; 5:1, 5-7, 12-13].

Although this is a most severe step, it should be motivated out of love for the brother and done in a manner which encourages repentance and restoration. It is also a response of love to a holy God who has provided a means to cleanse His church of impurity while calling the sinner back to Himself.

A Random Sample Of Paul's Response To Sin
Paul does not appear to have used all of the instructions that Jesus gave in the eighteenth chapter of Matthew. Perhaps this will give a greater understanding to the latitude which God has given us in these matters.

1. Public reproof against an elder who continues to sin [I Timothy 5:17-21 ].
2. A face-to-face, opposition of Peter's hypocritical behavior [Galatians 2:11-13 ].
3. Stop mixing together or associating with those leading lives of sin [II Thessalonians 3:6, 14; I Corinthians 5:9, 11, 13 ].
4. Turn away from those who cause divisions and hindrances [Romans 16:17-18 ].

Obviously, there is some latitude for arriving at the most appropriate procedure to bring about restoration. Certain steps have been noted in this paper and should serve as a general guideline in these matters. However, each person, as well as their situation, is unique and ought to be approached in such a manner. Christians must seek wisdom from the Holy Spirit in determining the most profitable manner in which sinful people may be restored.

Further Reading on Restoration
Augsburger, David. Caring Enough to Confront. Glendale, Calif.: Regal Books Division. G/L Publications, 1973.
Baker, Don. Beyond Forgiveness. Portland: Multnomah Press, 1984.
Engle, Paul E. "When It's Okay to Pass Judgment." Moody Monthly (May 1981): 37-39.
Laney, J. Carl. A Guide to Church Discipline. Minneapolis, Minnesota: Bethany House Publishers, 1985.Lutzer, Erwin W. "Restoring the Fallen." Moody Monthly (June 1984): 106-107.