36. -- Individual Offences.

Christ has laid down the law very plainly for the curing of these; and it is the duty of the brethren everywhere to see it obeyed. They ought to refuse to countenance those who disobey it. If a brother takes offence at what another has said or done, he is bound to meet that other brother in private interview for the discussion of the grievance between the two alone. In most cases, this course stops alienation at its first stage; it either removes misconception, if that has been the cause of the trouble; or it leads to the admission of wrong on the part of the offender, followed by forgiveness on the part of the offended. Of course, there are many matters too trifling to be made the subject of such a process. The man who recognises the infirmity of human nature all round, and the evil nature of the few days we have to live, is able to exercise that magnanimous charity that covers a multitude of sins, heeding not all words that are spoken, and even practising the habit of returning good for evil: -- bless always -- cursing never, either directly or by implication -- as the commandments of the house of Christ require.

But supposing an offence arise which a brother cannot thus overlook, but which he feels to be a barrier between himself and the offender, then he is bound to take the course indicated. He is not at liberty to mention the matter to a third party, and he is not at liberty to stand aside in a state of alienation. If he do either the one or the other, he makes himself as much an offender as he may imagine the cause of his injured feelings to be. A man who disobeys the commandment of Christ on one point, is as much a transgressor as the man who disobeys it on another. Consequently, an ecclesia knowing of such a case, is bound to persuade the offended brother to see the offender in private, or to withdraw from him in case of refusal.

There is everything to be said in favour of Christ's commandment in this matter. It is humbling to the offended to have to go and see the man who has offended him (and if he is too proud to submit to this, he is self-condemned: for the proud are an abomination to God); and it gives to the offender the best chance he could possibly have of making any amends the case may call for. The act of the offended brother coming and seeing him has a conciliatory effect on him: and his personal presence gives him the opportunity of thoroughly discussing every point on the spot.

A communication through a third party (or still worse, a letter), is on fulfilment of the law of Christ; offers none of its opportunities of reconciliation; is rather calculated to prolong and aggravate the irritations of the case; and ought not to be received as a compliance with the law of the case. The brethren, refusing to listen to the merits of the case one way or other, ought to insist upon the offended seeing the offender, or dissociate themselves from his company.

The plea that it is of no use ought not to be entertained for one moment. Such an impression ought not to be made a reason for disobeying a plain commandment. Whether of use or of no use, an offended brother is bound either to drop the quarrel, or see the offending brother. It is not as if the failure of the interview left him without remedy.

His next step is (in case of failure) to take two or three other brethren with him. Where the interview between the two parties fails, this may succeed, because fresh influences is brought to bear with fresh and conciliatory minds. The offended brother is bound to take this step, as well as the other: otherwise he is disobedient. It may be of no use, but it must be done. If it succeed, he has his reward. If it fail, he has his remedy: he is to bring the matter before the whole ecclesia. The ecclesia is then to admonish the offender if he be found in the fault. If the offender refuse to hear them, it is their duty to separate him from their fellowship by withdrawal.

Unless individual offences are strictly treated in this way, the community will constantly be in danger of disturbance and even disruption. An offended man, allowed to ventilate his grievance among other, is liable to enlist the feelings of others on his behalf, and the brother against whom the grievance is entertained, is liable, in self-defence, to urge his side of the case: and thus bad feeling is diffused, and a state of mind generated that easily leads to division. Let Christ's wise rule be insisted on and the mischief is stopped at its beginning.

Even in the interests of self-defence, Christ's wise rule ought to be insisted on. Who is safe from slander if a brother may pour his evil thoughts into the ear of a third person? What righteous man would suffer if every complainer were first compelled to make known his complaints to the person against whom they were directed? Nothing will more effectually secure peace in a community than the maintenance of Christ's rule for dealing with offences personal or otherwise. The Original 1883 (First Edition) of
The Ecclesial Guide