Church autonomy and church discipline

“Autonomy” means the right or condition of self-government or self-control. In Baptist ecclesiology, this principle and practice means that each local congregation is self-governing. A Baptist church recognizes no secular governmental control or religious denominational control over her faith and religious practice. A local congregation of baptized believers is independent of outside entities. However, she governed by her head and lawgiver, Jesus Christ, the leadership of the Holy Spirit, and the inspired word (the Bible, John 17:14) that he has given.

In some sense we should also see there is interdependence of local congregations co-labouring together with God – not a surrender of autonomy, but a similarity of goals and direction in following the same Head and believing the same Bible. (“in all churches” is a treasured phrase of Paul.) One area in which we see this is church discipline. Each local congregation, and not another, exercises discipline over her members. But biblical church discipline doesn’t work well when congregations refuse to recognize the biblical disciplinary work of other churches. 

If an excluded church member can simply go down the road and join another church of like faith and order, then discipline breaks down. An autonomous church may make a mistake in church discipline. Another autonomous church is not helplessly bound by the other church’s act. However, if the first church acted biblically, it is biblical to recognize the discipline of that church. If that excluded member wants to join the church down the road, the church down the road should send them back home to repent, be restored, and repair the bond of fellowship with the church of their membership. Anything less is a flaunting of the authority of the head that bought them and the word that taught them. Some churches an pastors take autonomy to the extreme, refusing to work together with other churches of like faith and order to maintain a pure witness of the gospel.

Often churches are too indifferent to doctrine and too eager to obtain new members by whatever method available to them. A church should not be hasty to encourage a prospective member coming from a nearby church of faith and order. Why are they coming? Are they moving closer to your local congregation, are they disgruntled, are they leaving a mess in their home church, or perhaps fleeing church discipline? Let not numbers glaze our eyes from truth.

The principle of local church autonomy must operate consistently and distinctly within biblical theology and ecclesiology. Biblical church autonomy allows us to operate independently while also cooperating in matters of truth with other churches.

Congregationalism and Separation

In “John MacArthur: A Conservative Evangelical Preaches on Separation,” Kent Brandenburg points out that 2 Corinthians 6:14-7:1 teaches separation, but also asks, “How does a church practice that passage? What does it require?” Sometimes we are guilty of teaching that the Bible teaches separation without any explanation of how to apply this.

Evangelicals ignore ecclesiastical separation because of pragmatism, expedience, church growth, and, as Brother Brandenburg asserts, because of a wrong view of the church. “If the true church is all believers, like MacArthur teaches, how can the church separate? It would disobey 1 Corinthians 12:25.”

Obedience to 2 Corinthians 6:14ff cannot contradict 1 Corinthians 12:25. Perhaps Macarthur has something wrong. Yes, he does. The context shows that Paul is talking to a congregation of believers in Corinth. Further, he instructs the church at Corinth to separate from – not to keep company with – some who are called brother! Compare 1 Corinthians 5 and 2 Corinthians 6:17.

We Baptists practice a certain amount of separation at the personal level. We also practice it at the church level. A church is a congregation – a congregation of baptized believers who are in covenant together. Separation at the church level is separation at the congregational level. This has at least two aspects – (1) separation of the congregation from members who violate their covenant together (unbelief, heresy, immorality, etc.), and (2) separation of the congregation from other congregations who do not hold and practice the scriptures as the rule of faith and practice.

Our congregations ordain elders (pastor-teachers) to teach and lead the congregation. They should teach, guide, and lead about separation (e.g., when and how). Ultimately, however, the act of separation – the exclusion of a church member or the disfellowshipping of another church – is pushed down to the authority of the whole congregation (Matthew 18:17; 1 Corinthians 5:2-5; 2 Corinthians 2:6; 2 Thessalonians 3:6).

The authority of the elders is the authority to teach, to set an example of life, faith, and godliness, to oversee the direction of the church, and to lead the congregation to scripturally use the keys to the kingdom – with a certain expectation of the church to follow them, while searching the scriptures whether the things taught, examples set, oversight and leadership given be so according to the scriptures (Acts 17:11). Without experienced elders to teach, train, edify, and equip the congregation, congregationalism deteriorates into a mass of selfishness, unhinged democracy, chaos, and confusion. Elder authority (biblical teaching and godly counsel) checks this tendency toward democratic self-indulgence; church authority in turn checks authoritarian pastoral dictatorship. May we want and allow these to harmoniously function according to God’s design. 

Strong evidence

I copied the following at some point without preserving from where (unless I wrote it, but I don't think I did). Nevertheless, I like at and am sharing it here. If anyone knows the source, I be glad to gives credit. Thanks.

"One of the strongest evidences in the New Testament of the congregation being the final authority is Paul’s words to the congregation in Galatians 1:6-8. It is the congregation that has the responsibility of being the last stop to prevent false doctrine from infiltrating the church. Paul gives the congregation final authority for protecting the purity of doctrine, even over an apostle gone rogue."

Foundations of Church Discipline, and other such links

The posting of links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the specific posts linked.

• Church Discipline, by Claude McKee -- "Church discipline is clearly taught in the scriptures and the Baptist family at one time more closely followed its teachings."
• Church Discipline, by Davis Huckabee -- "The discipline of a church consists in their admitting or rejecting those who offer themselves to join with them; in the members watching over each other; in reproving and admonishing those who walk disorderly, and taking all proper methods to reform them; and in rejecting those who will not be reclaimed..."
• Church Discipline, by L. S. Walker -- "A church that will not discipline its members is either ignorantly or willingly disobeying the Word of God."
• “Don’t do it!!” Why You Shouldn’t Practice Church Discipline -- "Church discipline is both corrective and formative, the latter referring to the church’s work of teaching or forming Christians..."
• Gospel Discipline, by Jesse Mercer, 1806 -- "...we would awaken you to, and exhort you to be promptly active in the execution of discipline - discipline, without which there can be no union, order, peace or fellowship in the church; no, nor church itself..."
• Let's Recover BIBLICAL (i.e. Congregational) Church Discipline -- "...church discipline begins with an individual Christian confronting another individual Christian with the hope of helping that brother or sister remove the speck from their eye, after having removed the log from his/her own eye."
• Most Baptist Churches Do Not Exercise Church Discipline -- "One of the root problems with the lack of spiritual power and zeal in Baptist churches today is the neglect of discipline."
• Public apologies spur church discipline warnings -- "...the biggest mistake related to corrective church discipline among contemporary churches is neglecting it altogether."
• Restoring Church Discipline -- "A church must simply resolve to draw a line and say, “We have been wrong and lax heretofore, but, starting from this point, we put that behind and will practice scriptural church discipline.”"
• The Democratic Foundations of Church Discipline -- "...a member of a Baptist church doesn’t just leave...This discharge could be either honorable or dishonorable."
• The Discipline of the Primitive Churches Illustrated and Enforced, by Andrew Fuller, 1799 -- "Let us, brethren, look narrowly into the discipline of the primitive churches, and compare our own with it."

5 Reasons for Church Discipline

Ronnie Rogers, pastor of a Southern Baptist church in Norman, Oklahoma wrote a blog post on The Five Reasons for Church Discipline. His five reasons are redemption, correction, protection, purification and justice. Pastor Rogers makes some good points which should be thoughtfully considered by all churches exercising biblical church discipline. If I were labeling these, I might call them five "goals" rather than "reasons" -- not because they aren't reasons, but because I feel most people think differently when they think of reasons. "Because they committed adultery"; "Because he taught false doctrine"; etc. would be what most people I know think of when they think of "reasons". Be that as it may, give Ronnie Rogers's piece a read and see what you think.

Go to Him

GO TO HIM was written by R. N. Davis.

“Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.” Matthew 18:15.

“Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” Matthew 5:23, 24.

The Scriptures quoted above are plain enough that there should be no misunderstanding about what should be done when a brother does a brother wrong. The one wronged is to go to the other alone and tell him his fault. That is clear.

In the second place, the one who does the wrong is to go to the other. This is also clear - no room for any one to misunderstand what to do when wrong has been done by brethren.

IF brethren would do as the Lord says, the one doing the wrong and the one wronged would meet in the way, each going to the other for reconciliation.

The purpose of going on the part of each is made clear. The one wronged is to go to the other and talk to him alone with a prayer and hope that he can gain his brother. In the other case, the one who did the wrong is to be reconciled to his brother. The desire upon the part of each is to win the other. A very important thing to consider is the spirit - the manner - in which brethren are to approach one another. “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. There is no question about this. Brethren should approach one another in the spirit of kindness, courtesy, respect and humility - this with the purpose of settling the difference between them.

There are some things we should observe that the Scriptures referred to do not say.

They do not say, “Write a letter to thy brother.” They do not say, “Send him word by another.”  They do not say, “Go to some other and talk to him about the matter.” The Scripture is plain, “Go to the brother himself and talk to him.” Too often brethren talk to everyone except the one concerned. Brethren whisper in the ears of others and pledge them to secrecy, when they should be talking to the brother involved.

The one question is, will we do as our Lord said and reap happy results, or will we do it our way, the way of the human will, and stir up strife, heighten the ill feeling among brethren? Better go according to the Scriptures and do right.

Some brethren act as if they never owe anyone an apology when they do them wrong. They seem to have the idea that their wrongs are different somehow. Some act as if the right way is to “just let it pass.” My brother, when we do a brother wrong, we owe him an apology sincerely offered. It is scriptural, Christ-like, Christian, and we cannot act the part of a Christian unless we do it.

"Go to Him" by Baptist preacher R. N. Davis was printed in The Baptist Progress February 15, 1951. It is taken here from its publication in The Baptist Waymark, Vol. II, No. 9, April-May 1993, p. 2.

Restoring Church Discipline

RESTORING CHURCH DISCIPLINE
If Baptist churches do not restore church discipline, we will have no testimony left with the world. When a lost person looks at Baptist membership and sees unrepentant adulterers, homosexuals, gamblers, drunkards, gossips, liars, and embezzlers, we have become a laughingstock. We MUST restore church discipline.

Some say they honestly want to practice discipline, but have ignored it so long they don’t know where to start. They feel it unfair to discipline someone now when they have let others get by with the same sort of things in the past. A church must simply resolve to draw a line and say, “We have been wrong and lax heretofore, but, starting from this point, we put that behind and will practice scriptural church discipline.”

FIRST STEP
Once a church has reached by prayer, study, and conviction the point to exercise discipline, what comes next? Acknowledgments. This means admitting sin, repenting of it, and seeking the forgiveness of the church.

First, those who have done nothing should make their acknowledgments. They must acknowledge their guilt and complicity with gross sin and/or doctrinal error in the church by saying nothing to rebuke the guilty and doing nothing to help them.

Second, those involved in gross sin or heresy must acknowledge the error of their ways and seek the forgiveness of the church. This applies only to those who are repentant and trying to turn from sin.

Third, the church must extend forgiveness or exclude from membership. Those who are repentant should be forgiven. Those who are stubborn and unrepentant should be excluded. In some cases a church may need to labour with individuals over a short period of time to bring them into compliance with biblical standards.

These thoughts refer to cases of known public sin (I Cor. 5) and heresy (Titus 3:10). Broken relationships between brethren (Matt. 18:1 5-17) would be initiated differently.

EXCUSES
Many excuses are given for not practicing church discipline, but none are acceptable to God.

(1) “We’re all sinners and we can’t judge someone else because we sin too.” Yes, we all sin; but, hopefully, we are daily seeking God’s forgiveness and are trying to not wallow in sin as a way of life. Exclusion is for that church member who continues to live habitually in sin without remorse or repentance and has no intentions of changing.

(2) “If we excluded so-and-so, their family would leave and it would bust up the church.” If we are only playing church, it would be better “busted up”. Church discipline will not be popular with carnal Christians. Members will sometimes be lost, but a purged church is a stronger church.

(3) “The church has no right to exclude a member.” A church that cannot determine her membership ceases to be a church. When a person joins a church, he or she agrees to come under her discipline, and has no right to complain if he does.

(4) “We love them too much and wouldn’t want to hurt them.” God’s love for his children requires that He discipline us; parents’ love for their children requires disciplining them; a church’s love for her members requires that she discipline them. Fear and failure to discipline does not imply love, but the lack of it (or the lack of strength to apply it). Discipline for discipline’s sake is harsh, but discipline for correction’s sake expresses love.

REMEMBER 
• A person is not excluded for sinning, but for refusing to repent of and turn from sin. 
• Exclusion is not the goal; restoration is. 
• Exclusion is the last resort when other efforts have failed. 
• Church discipline must be applied equally. It is the same for the preacher’s son as the lay member’s son; the same for the fifth generation member as the new member; the same for the one whose family are church members as the one whose family are not members. 
• Discipline will benefit the individual in its attempt to cure (I Cor. 5:5) and the church in its attempt to prevent (I Cor. 5:6-7).

From The Baptist Waymark, Vol. III No. 4, July-August 1995, p. 3

Excerpts from Church Discipline 7

FORM OF DISCIPLINE
The method and form of discipline in Baptist churches are democratic and should be rigidly enforced. The Bible is the only faith and code of laws, and Baptist churches are its only exponents. A Baptist church has absolute power within itself to discipline its members, to punish heresy, wrong-living and evil-doing. From the local Baptist church (there are no other kinds) there is no appeal to a higher church-court or tribunal, for the very good reason that such higher courts do not exist. No association, convention, board of ruling elders, nor school of bishops has the power to set aside or reverse the decision of a Baptist church. In this manner, Baptists declare, trouble in one church, or with one member, or with one pastor, can neither injure the denomination as a whole, nor should it bring about strife within the councils of the faith.

The disciplining of a member is the church's business and takes place in and through the local church itself. Any member of a congregation has a right, if he has knowledge of his guilt, to bring charges against any other member. Of course, such charges must be based upon some violation of Scriptural law, or denominational doctrine as based upon a "thus saith the Lord" in His Word.

From Church Discipline by Lester Stewart Walker, 1913--1982

A revision of Walker's work by E. C. Gillentine is available from Bogard Press.

Excerpts from Church Discipline 6

RESULTS OF CHURCH DISCIPLINE
There are several noticeable results about churches which exercise church discipline.

1. They are, as a rule, Spirit led, consecrated and devoted to the Lord and His Word.
2.They live morally clean lives and keep united in fellowship and brotherly love.
3.They have the confidence of the world. The outsider who looks on soon decides that such a church is no place for criminals and crooks to harbor.
4. They have the blessings, smiles and approval of heaven upon them. Living a separated life is a doctrine that is taught from one side of the Bible to the other. God has always taught His people to live separate and apart from the world.
5. Churches which practice church discipline will find that worldly minded and hypocritical members and certain kinds of people of the world will frown upon them. They will also find that the Lord and His consecrated saints will smile upon them.
6. Churches which practice strict discipline are, as a rule, humble, Biblical, spiritual, steadfast, unmoveable and always abounding in the work of the Lord, I Cor. 15:58.
7. Churches which practice strict discipline are, usually, soul-winning churches and are not mere member-getters. They believe in regeneration before church membership.

May God help all His churches to see and know the value of the precious doctrine of strict church discipline. We are taught in the Word to adorn the doctrines of our Saviour in all things, Titus 2:10. The doctrine of church discipline should be honored, taught and obeyed along with all other fundamental doctrines of the New Testament.

[Conviction for an offense, as a rule, means an exclusion from the church, although the congregation, the church, in minor cases, may inflict such penalties as demanding an apology, or a public expression of wrong-doing, repentance and a desire for forgiveness.]

From Church Discipline by Lester Stewart Walker, 1913--1982

Excerpts from Church Discipline 5

RESTORING DISCIPLINED MEMBERS
In Gal. 6:1, we read: "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." A church which is not in a condition to forgive an offending brother is not in a condition to discipline him. The spiritually strong members of the church should strive with all longsuffering and gentleness to reconcile the poor offender and bring him back into fellowship, if he will permit it.

In Paul's second letter to the Corinthians, he pled with them to forgive such a man. He said, "Sufficient to such a man is this punishment, which was inflicted by the many (the majority). So that contrariwise ye ought rather to forgive him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him," 11 Cor. 2:6-8.

From Church Discipline by Lester Stewart Walker, 1913--1982

Excerpts from Church Discipline 4

CLASSES OF CHURCH DISCIPLINE
There are three kinds or classes of church discipline mentioned in the Scriptures: (1) Cases which deal with personal offenses. (2) Cases which deal with public offenses. (3) Cases which deal with doctrinal offenses. Each of these should be dealt with differently. God gives us a plan, in His Word, for each separate kind. Let us consider them in the order named above.

1. Personal differences, Matt. 18:15-17. Details for such offenses are very clearly given here by the Lord Himself. We read "Moreover if thy brother trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican."

Observe here that no mention is made of a church-sent committee. There is neither precept nor example for the appointment of a committee by the church to settle the matter. The above mentioned Scripture, as spoken by the Lord Himself, plainly states the manner in which we are to deal with personal offenses. When this plan is followed in spirit and in practice, the Lord will recognize it in heaven, Matt. 18:18. Heaven is the headquarters for all the Lord's churches, and all things that are done according to His divine plan are recognized and endorsed in heaven. Jesus is the Head over all things to His churches, and He is in heaven at the right hand of the Father.

2. Public offenses, I Cor. 5:1-13. In this passage we have an example of how to deal with one who has committed a public offense against the church, the house of God. The ground required for dealing with such an offender is, according to Paul's instruction to the church at Corinth, a local congregation, on the basis of a common report based on facts.

First, before a church can act upon any case, her members must be gathered together, assembled, I Cor. 5:4. This cannot be done by circulating a petition around to the members. Bear in mind the Scripture reads "Let all things be done decently and in order," I Cor. 14:40. Paul warns of the danger of allowing such matters to go uncurbed and unnoticed too long. Observe I Cor. 5:6, 7 "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?" A little sin and a little worldliness in the lives of a few of the members, if not removed, will soon corrupt the whole congregation. The remedy is found in verse 6: "Purge out therefore the old leaven, that ye may be a new lump." In verses 4 and 5 of this chapter the Corinthians are told what to do with the offender, "Deliver such an one unto Satan for the destruction of the flesh (not the soul) that the spirit may be saved in the day of the Lord Jesus." From this we understand that it is an injustice to the offender to allow him to go undisciplined. To do so will cause him to lose respect for the house of God.

In this passage we are instructed that we cannot, as a church, bother those wicked persons not in our membership, for God will deal with them. As far as those who are in the membership are concerned, the church has a Scriptural right as well as a responsibility to deal with them. Let us read I Cor. 5:12, 13: "For what have I to do to judge there also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person." This is to be done on the basis of a common report. No church committee is mentioned...

Another example of public offenses is found in II Thess. 3:6: "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received from us." This is a direct command to the church at Thessalonica. As in the case of the Corinthian church, there is no mention of a church committee. Just simply a common report based on facts that satisfies the church is all that is needed...

3. Heretical offenses. In Titus 3:10, Paul gives instructions regarding disciplinary measures as applied to doctrinal offenders. We read: "A man that is an heretick after the first and second admonition reject." This is not hard to understand, is it? Such an offender is to be admonished twice; after that, if he is not in harmony with sound doctrine he is to be rejected. As in the other cases, we find here no church-appointed committee is authorized to deal with the offender. The practice of churches naming committees to effectuate discipline is completely without Scriptural sanction. Accordingly, such a practice is a human invention, the which, instead of helping a church out of trouble, betrays churches into more and deeper trouble.

...We are insisting, however, that the Scriptures nowhere suggest nor make provision for a committee to function in church discipline. In fact, the practice of appointing of committees to chase down rumors against members, or to try members, is borrowed from some so-called churches, rather than found in the Word of God. God has given us no such example. By common report, as referred to above, we mean a report on which the church can rely as evidence on which it may deal with a disorderly member of any of the above-named offenses.

From Church Discipline by Lester Stewart Walker, 1913--1982

Excerpts from Church Discipline 3

THE OCCASIONS FOR CHURCH DISCIPLINE
1. The presence of unregenerated members, and their activities in church work, furnishes one of the occasions for church discipline.
2. The presence of unrestrained flesh furnishes another occasion for church discipline.
3.The presence and activity of untutored enthusiasts in the membership, who clamor for conformity to the things practiced by the world and some so-called churches around them, often present churches with difficult problems.

THE URGENCY OF CHURCH DISCIPLINE
The presence of rebellion against the Word of God, the spiritual virus, the modernistic, formal and dissipating influences in the life of a church demands immediate and stern action. For a church to dodge this matter means spiritual ruin to her. Sometimes we hear some say, "If we were to discipline our church, we would not have many members left." This may be true in some cases, but this does not alter nor discount the doctrine of church discipline nor the urgency of it being exercised. The dominion of such carnality in our churches strongly challenges them to clean house for the Lord. Most churches must make a comeback in this regard and clean up, or else we shall soon find ourselves in a universal apostate condition.

From Church Discipline by Lester Stewart Walker, 1913--1982

Excerpts from Church Discipline 2

THE REASON OR PURPOSE OF CHURCH DISCIPLINE
1. It will aid the church in getting rid of her unregenerated members.
2. It will aid in chastening the erring children of God in the churches.
3. It will be a constant reminder to the church and to the world that God's justice in judgment will find, the wicked in whatever state, condition or society they may seek to live.
4. It will increase the membership among those who want a clean, wholesome spiritual environment in which to live.
5. Weak members will be helped.
6.The spiritually ignorant will be helped.

On this particular doctrine we have sinned and some have almost come to the point of outright contempt for God's Word. Such contempt for divine instruction is mounting evidence of the exodus of the Lord from His churches and the entrance of Satan to the seat of leadership in many congregations in the name of Christ.

From Church Discipline by Lester Stewart Walker, 1913--1982

Excerpts from Church Discipline by L. S. Walker

I have decided to follow on with the theme of church discipline and publish excerpts from L. S. Walker's booklet on the subject in 7 posts over the next seven days (d.v.).

THE MEANING OF "DISCIPLINE":
The word "discipline" means: (1) To regulate one's moral and mental training according to strict rules. (2) To develop his character. (3) To cause him to render strict obedience to the teachings of God's Word. (4) To inflict punishment for disobedience.

THE DOCTRINE OF CHURCH DISCIPLINE
The doctrine of Church Discipline is founded on the emphatic Word of God. That this is true there can be no doubt. Jesus said to His church: "Whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven," Matt. 16:19. The writer of this treatise has a burden on his heart to see the Baptist churches all over the land made better and enabled to do more for the cause of our dear Master. Undisciplined churches are robbed of their power to witness effectively for the Lord, because of sin, in their membership. In this they are severing their fellowship with their Lord. God cannot, He will not, bless a church in sin. In His Word we read: "Therefore to him that knoweth to do good, and doeth it not, to him it is sin," James 4:17. A church that will not discipline its members is either ignorantly or willingly disobeying the Word of God. If God had not intended for His churches to have exercised discipline over their members, He would not have inspired His writers to put it in His Word.

From Church Discipline by Lester Stewart Walker, 1913--1982

3 classes of Church Discipline

Yesterday I posted one blogger's comment about a "youth minister" who was caught having ongoing sexual relations with a teenage girl in his church. He wrote, "If he does not respond accordingly [repentance], he needs to be dealt with according to Matthew 18:15-17. But if he repents, we need to forgive. That is how we deal with these things."

Most American Baptists have lived through an entire generation or two (or maybe three) in which no discipline has been practiced in their churches. Sin is preached against generically and at times specifically, but no action is taken even when "it is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife." People have abortions, extra-marital affairs, live together out of wedlock, steal, get drunk and such-like -- and these things are not done in a corner -- all the while remaining members in good standing at their local Baptist Church. Brethren, these things ought not so to be!

Early in my ministry I read Church Discipline by L. S. Walker. In his booklet Walker categorized what he called "3 classes of church discipline": 1. Private offenses, 2. Public offenses, and 3. Heretical (or Doctrinal) offenses. Walker was correct and I have found no reason in the subsequent 30-something years to change, other than I have tweaked the wording of his third category. Resolution of each of these offenses are approached in a different manner by Christian and the church.

Matthew 18:15-17 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.  And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
1. Private offenses. A private offense is, as the name implies, an offense that occurs between two parties and generally will be known only unto them unless one of the parties tells others of the offense. A falling out between siblings is an example of this kind of offense. This is the type of offense whose resolution is formulated in Matthew 18:15-17. It is formulated in three steps, the following steps being unnecessary is the preceding step brings about the resolution. (1) Resolve the issue privately, no one else need be involved; (2) Take witnesses who might the negotiate between the parties toward a resolution; (3) Tell the church and let the church judge and resolve the issue. Any attempt to apply this to something such as a child sexual abuse case that the church already know about becomes ludicrous.

1 Corinthians 5:2b-5 ...that he that hath done this deed might be taken away from among you. For I verily, as absent in body, but present in spirit, have judged already, as though I were present , concerning him that hath so done this deed, In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
2. Public offenses. This is a sin that is publicly known or affects "the public" -- people other than just the parties involved. These include sexual sins such as fornication and adultery, violent sins such as murder and rape, and property sins such as theft. An example of the resolution of this type of offense is found in I Corinthians 5:1-13. In this situation in Corinth a church member was fornicating with his father's wife -- a sin so vilely reputed that the promiscuous Gentiles wouldn't even sanction it! The church already should have acted, and are urged by Paul to take immediate action. No one goes to the member privately. The unrepentant public offender is immediately put out of the church. This is initiated by the church and not privately by an individual. The steps of Matthew 18 do not apply. In matters of public offense which are also criminal, the church acts in her realm in regard to her member, and also allows the "ministers of God" (authority, government) to act in their realm of criminal punishment.

Titus 3:10 A man that is an heretick after the first and second admonition reject;
3. Church fellowship offenses. This is an offense in which a church member causes division in the faith and practice of the church. Perhaps he or she adopts beliefs contrary to the faith of the church; for example, to reject the virgin birth of Jesus Christ or his blood atonement for sins are plain violations of the scriptures and bring one under the censure of the church. A divisive spirit that will not be corrected also falls under this type of offense. The individual might be divisive about matters on which the church would otherwise give broad leeway, such as eschatology. He or she might hold the doctrines "to the letter" but not uphold the law of love, trying rather to drive wedges between the believers in the church -- a church splitter. Titus 3:10 is the standard for such discipline. The church teaches and admonishes the member to return to the faith and practice of the church. The unrepentant offender, after being admonished twice, is rejected by the church from their fellowship. Because the offense is known to the church, this is not a private offense and the steps of Matthew 18 do not apply.

It is not uncommon to hear believers plead for the application of Matthew 18:15-17 to be inserted in all matters of church discipline. Such a plea is beyond the pale of scriptural truth and is a misunderstanding of biblical ecclesiology.

I don't have my copy on hand at the moment to compare, but the booklet by Walker or a digest of it can be found HERE.