Thanks for posting this information Blondie!
The Watchtower Society is just absolutely corrupt -- and that's the nicest thing I could say about them.
Here are some Watchtower Society Quotes about Disassociation:
The Watchtower, April 15, 1991 Issue, Page 23:
13 In recent times there have been cases in which an elder happened to meet a disfellowshipped person.* [FOOTNOTE SAYS: See 1991 Yearbook of Jehovah’s Witnesses, pages 53-4.] Where appropriate, the shepherd briefly outlined the steps to be taken for reinstatement. Some persons like this repented and were reinstated. Such joyful outcomes indicate that there may be disfellowshipped or disassociated ones who would respond to a merciful approach made by the shepherds. But how might the elders handle this matter? Once a year at most, the body of elders should consider whether there are such persons living in their territory.* [FOOTNOTE SAYS: If any Witness, in the house-to-house preaching or in another way, learns of a disfellowshipped person living in the territory, he should give that information to the elders.] The elders would focus on those who have been expelled for over a year. According to the circumstances, if it is appropriate, they would assign two elders (hopefully ones familiar with the situation) to visit such an individual. No visit would be made on any who evidence a critical, dangerous attitude or who have made it known that they want no help.—Romans 16:17, 18; 1 Timothy 1:20; 2 Timothy 2:16-18.
14 The two shepherds could telephone to ask about making a brief visit, or they could stop by at a suitable time. During the visit, they need not be stern or even cool but should warmly reflect their merciful concern. Instead of reviewing the past case, they could discuss Bible texts such as Isaiah 1:18 and 55:6, 7 and James 5:20. If the person is interested in returning to God’s flock, they could kindly explain what steps he should take, such as reading the Bible and publications of the Watch Tower Society and attending meetings at the Kingdom Hall.
15 These elders will need wisdom and discernment to determine whether there is indication of repentance and whether a follow-up visit would be advisable. They should bear in mind, of course, that some disfellowshipped persons will never be ‘revived to repentance.’ (Hebrews 6:4-6; 2 Peter 2:20-22) After the visit, the two would give a brief oral report to the Congregation Service Committee. They, in turn, would inform the body of elders at their next meeting. The elders’ merciful initiative will have reflected God’s view: “‘Return to me, and I will return to you,’ Jehovah of armies has said.”—Malachi 3:7.
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The Watchtower, April 15, 1988 Issue, Pages 26-31:
Discipline That Can Yield Peaceable Fruit
“No discipline seems for the present to be joyous, but grievous; yet afterward to those who have been trained by it it yields peaceable fruit, namely, righteousness.”—HEBREWS 12:11.
THINK back to your childhood days. Can you recall your parents disciplining you? Most of us can. The apostle Paul used that as an illustration when commenting on discipline from God, as we read at Hebrews 12:9-11.
2 God’s fatherly discipline, which can affect our spiritual lives, can take many forms. One is his arrangement to exclude from the Christian congregation a person who no longer wants to live by God’s standards, or who refuses to do so. A person who is thus strongly chastised or disciplined may repent and turn around. In the process, the congregation of loyal ones are also disciplined in that they learn the importance of conforming to God’s high standards.—1 Timothy 1:20.
3 ‘But,’ someone may ask, ‘is it not harsh to expel and then refuse to talk with the expelled person?’ Such a view surfaced in a recent court case involving a woman who was raised by parents who were Jehovah’s Witnesses. Her parents had been disfellowshipped. She was not, but she voluntarily disassociated herself by writing a letter withdrawing from the congregation. Accordingly, the congregation was simply informed that she was no longer one of Jehovah’s Witnesses. She moved away, but years later she returned and found that local Witnesses would not converse with her. So she took the matter to court. What was the outcome, and how might this affect you? In order to understand the matter properly, let us see what the Bible says about the related subject of disfellowshipping.
Why This Firm Stand?
4 Most true Christians loyally support God and his righteous laws. (1 Thessalonians 1:2-7; Hebrews 6:10) Occasionally, though, a person deviates from the path of truth. For example, despite help from Christian elders, he may unrepentantly violate God’s laws. Or he may reject the faith by teaching false doctrine or by disassociating himself from the congregation. Then what should be done? Such things occurred even while the apostles were alive; hence, let us see what they wrote about this.
5 When a man in Corinth was unrepentantly immoral, Paul told the congregation: “Quit mixing in company with anyone called a brother that is a fornicator or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man.” (1 Corinthians 5:11-13) The same was to occur with apostates, such as Hymenaeus: “As for a man that promotes a sect, reject him after a first and a second admonition; knowing that such a man has been turned out of the way and is sinning.” (Titus 3:10, 11; 1 Timothy 1:19, 20) Such shunning would be appropriate, too, for anyone who rejects the congregation: “They went out from us, but they were not of our sort; for if they had been of our sort, they would have remained with us. But they went out that it might be shown up that not all are of our sort.”—1 John 2:18, 19.
6 Hopefully, such a one will repent so that he can be accepted back. (Acts 3:19) But meanwhile, may Christians have limited fellowship with him, or is strict avoidance necessary? If so, why?
Cut Off Thoroughly?
7 Christians do not hold themselves aloof from people. We have normal contacts with neighbors, workmates, schoolmates, and others, and witness to them even if some are ‘fornicators, greedy persons, extortioners, or idolaters.’ Paul wrote that we cannot avoid them completely, ‘otherwise we would have to get out of the world.’ He directed that it was to be different, though, with “a brother” who lived like that: “Quit mixing in company with anyone called a brother that [has returned to such ways], not even eating with such a man.”—1 Corinthians 5:9-11; Mark 2:13-17.
8 In the apostle John’s writings, we find similar counsel that emphasizes how thoroughly Christians are to avoid such ones: “Everyone that pushes ahead and does not remain in the teaching of the Christ does not have God . . . If anyone comes to you and does not bring this teaching, never receive him into your homes or say a greeting to him. For he that says a greeting [Greek, khai´ro] to him is a sharer in his wicked works.” * [FOOTNOTE SAYS: John here used khai´ro, which was a greeting like “good day” or “hello.” (Acts 15:23; Matthew 28:9) He did not use a·spa´zo·mai (as in verse 13), which means “to enfold in the arms, thus to greet, to welcome” and may have implied a very warm greeting, even with an embrace. (Luke 10:4; 11:43; Acts 20:1, 37; 1 Thessalonians 5:26) So the direction at 2 John 11 could well mean not to say even “hello” to such ones.—See The Watchtower of July 15, 1985, page 31.] —2 John 9-11.
9 Why is such a firm stand appropriate even today? Well, reflect on the severe cutting off mandated in God’s Law to Israel. In various serious matters, willful violators were executed. (Leviticus 20:10; Numbers 15:30, 31) When that happened, others, even relatives, could no longer speak with the dead lawbreaker. (Leviticus 19:1-4; Deuteronomy 13:1-5; 17:1-7) Though loyal Israelites back then were normal humans with emotions like ours, they knew that God is just and loving and that his Law protected their moral and spiritual cleanness. So they could accept that his arrangement to cut off wrongdoers was fundamentally a good and right thing.—Job 34:10-12.
10 We can be just as sure that God’s arrangement that Christians refuse to fellowship with someone who has been expelled for unrepentant sin is a wise protection for us. “Clear away the old leaven, that you may be a new lump, according as you are free from ferment.” (1 Corinthians 5:7) By also avoiding persons who have deliberately disassociated themselves, Christians are protected from possible critical, unappreciative, or even apostate views.—Hebrews 12:15, 16.
What About Relatives?
11 God certainly realizes that carrying out his righteous laws about cutting off wrongdoers often involves and affects relatives. As mentioned above, when an Israelite wrongdoer was executed, no more family association was possible. In fact, if a son was a drunkard and a glutton, his parents were to bring him before the judges, and if he was unrepentant, the parents were to share in the just executing of him, ‘to clear away what is bad from the midst of Israel.’ (Deuteronomy 21:18-21) You can appreciate that this would not have been easy for them. Imagine, too, how the wrongdoer’s brothers, sisters, or grandparents felt. Yet, their putting loyalty to their righteous God before family affection could be lifesaving for them.
12 Recall the case of Korah, a leader in rebellion against God’s leadership through Moses. In his perfect justice, Jehovah saw that Korah had to die. But all loyal ones were advised: “Turn aside, please, from before the tents of these wicked men and do not touch anything that belongs to them, that you may not be swept away in all their sin.” Relatives who would not accept God’s warning died with the rebels. But some of Korah’s relatives wisely chose to be loyal to Jehovah, which saved their lives and led to future blessings.—Numbers 16:16-33; 26:9-11; 2 Chronicles 20:19.
13 Cutting off from the Christian congregation does not involve immediate death, so family ties continue. Thus, a man who is disfellowshipped or who disassociates himself may still live at home with his Christian wife and faithful children. Respect for God’s judgments and the congregation’s action will move the wife and children to recognize that by his course, he altered the spiritual bond that existed between them. Yet, since his being disfellowshipped does not end their blood ties or marriage relationship, normal family affections and dealings can continue.
14 The situation is different if the disfellowshipped or disassociated one is a relative living outside the immediate family circle and home. It might be possible to have almost no contact at all with the relative. Even if there were some family matters requiring contact, this certainly would be kept to a minimum, in line with the divine principle: “Quit mixing in company with anyone called a brother that is a fornicator or a greedy person [or guilty of another gross sin], . . . not even eating with such a man.”—1 Corinthians 5:11.
15 Understandably, this may be difficult because of emotions and family ties, such as grandparents’ love for their grandchildren. Yet, this is a test of loyalty to God, as stated by the sister quoted on page 26. Anyone who is feeling the sadness and pain that the disfellowshipped relative has thus caused may find comfort and be encouraged by the example set by some of Korah’s relatives.—Psalm 84:10-12.* [FOOTNOTE SAYS: For a discussion of a relative’s being disfellowshipped, see The Watchtower of September 15, 1981, pages 26-31.]
The Court Decision
16 You may want to know the outcome of the court case involving a woman who was upset because former acquaintances would not converse with her after she chose to reject the faith, disassociating herself from the congregation.
17 Before the case went to trial, a federal district court summarily granted judgment against her. That judgment was based on the concept that courts do not get involved in church disciplinary matters. She then appealed. The unanimous judgment of the federal court of appeals* [FOOTNOTE SAYS: 819 F.2d 875 (9th Cir. 1987).] was based on broader grounds of First Amendment (of the U.S. Constitution) rights: “Because the practice of shunning is a part of the faith of the Jehovah’s Witness, we find that the ‘free exercise’ provision of the United States Constitution . . . precludes [her] from prevailing. The defendants have a constitutionally protected privilege to engage in the practice of shunning. Accordingly, we affirm” the earlier judgment of the district court.
18 The court opinion continued: “Shunning is a practice engaged in by Jehovah’s Witnesses pursuant to their interpretation of canonical text, and we are not free to reinterpret that text . . . The defendants are entitled to the free exercise of their religious beliefs . . . Courts generally do not scrutinize closely the relationship among members (or former members) of a church. Churches are afforded great latitude when they impose discipline on members or former members. We agree with [former U.S. Supreme Court] Justice Jackson’s view that ‘[r]eligious activities which concern only members of the faith are and ought to be free—as nearly absolutely free as anything can be.’ . . . The members of the Church [she] decided to abandon have concluded that they no longer want to associate with her. We hold that they are free to make that choice.”
19 The court of appeals acknowledged that even if the woman felt distress because former acquaintances chose not to converse with her, “permitting her to recover for intangible or emotional injuries would unconstitutionally restrict the Jehovah’s Witnesses free exercise of religion . . . The constitutional guarantee of the free exercise of religion requires that society tolerate the type of harms suffered by [her] as a price well worth paying to safeguard the right of religious difference that all citizens enjoy.” This decision has, in a sense, received even more weight since it was handed down. How so? The woman later petitioned the highest court in the land to hear the case and possibly overturn the decision against her. But in November 1987, the United States Supreme Court refused to do so.
20 Hence, this important case determined that a disfellowshipped or disassociated person cannot recover damages from Jehovah’s Witnesses in a court of law for being shunned.* [FOOTNOTE SAYS: Though various individuals have brought suit, no court has rendered a judgment against Jehovah’s Witnesses over their Bible-based practice of shunning.] Since the congregation was responding to the perfect directions that all of us can read in God’s Word and applying it, the person is feeling a loss brought on by his or her own actions.
Discipline—Many Benefit
21 Some outsiders, upon hearing about disfellowshipping, are inclined to sympathize with a wrongdoer who can no longer converse with members of the Christian congregation. But is not such sympathy misplaced? Consider the potential benefit that the wrongdoer and others may receive.
22 For example, on page 26 we noted Lynette’s comment about her choice ‘to cut herself off completely from all association’ with her disfellowshipped sister Margaret. She and her Christian relatives ‘believed that Jehovah’s way is best.’ And it is!
23 Lynette’s sister later told her: ‘If you had viewed the disfellowshipping lightly, I know that I would not have taken steps toward reinstatement as soon as I did. Being totally cut off from loved ones and from close contact with the congregation created a strong desire to repent. I realized just how wrong my course was and how serious it was to turn my back on Jehovah.’
24 In another case, Laurie’s parents were disfellowshipped. Yet she says: ‘My association with them never stopped but increased. As time went on, I became more and more inactive. I got to the point of not even attending meetings.’ Then she read material in The Watchtower of September 1 and 15, 1981, that stressed the counsel of 1 Corinthians 5:11-13 and 2 John 9-11. “It was as if a light bulb were turned on in me,” she writes. ‘I knew I would have to make some changes. I now better understand the meaning of Matthew 10:34-36. My decision was not an easy one for my family to swallow, for my son, five, is the only boy, and they love him dearly.’ It is hoped that losing such association will touch the parents’ hearts, as it did Margaret’s. Still, the discipline involved helped Laurie: ‘I am back out in the field ministry. My marriage and family are stronger because of my change, and so am I.’
25 Or consider the feelings of one who was disfellowshipped and later reinstated. Sandi wrote: ‘I would like to thank you for the very helpful and instructive articles [mentioned above] on reproof and disfellowshipping. I am happy that Jehovah loves his people enough to see that his organization is kept clean. What may seem harsh to outsiders is both necessary and really a loving thing to do. I am grateful that our heavenly Father is a loving and forgiving God.’
26 So our God who requires that an unrepentant wrongdoer be expelled from the congregation also lovingly shows that a sinner can be reinstated in the congregation if he repents and turns around. (A disassociated person can similarly request to become part of the congregation again.) Thereafter he can be comforted by Christians who will confirm their love for him. (2 Corinthians 2:5-11; 7:8-13) Truly, it is just as Paul wrote: “No discipline seems for the present to be joyous, but grievous; yet afterward to those who have been trained by it it yields peaceable fruit, namely, righteousness.”—Hebrews 12:11.
Points to Remember
· In what ways can disfellowshipping be a form of discipline?
· Why does a Christian’s conduct toward disfellowshipped persons differ from his conduct toward sinners in the world?
· What Scriptural direction should be borne in mind even if a relative is disfellowshipped?
· An appeals court reached what conclusion in a case brought by a disassociated person?
· What can we learn from some personal expressions about disfellowshipping?
[Blurb on page 26]: “Cutting ourselves off completely from all association with [my disfellowshipped sister] Margaret tested our loyalty to Jehovah’s arrangement. It gave our family opportunity to show that we really believe that Jehovah’s way is best.”—Lynette.
[Box on page 30]: Excommunication—What Effect?
English historian Edward Gibbon wrote about the propriety and effect of disfellowshipping nearer the time of the apostles: “It is the undoubted right of every society to exclude from its communion and benefits such among its members as reject or violate those regulations which have been established by general consent. . . . The consequences of excommunication were of a temporal [earthly] as well as a spiritual nature. The Christian against whom it was pronounced was deprived of any part in the oblations of the faithful. The ties both of religious and of private friendship were dissolved.”
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The Watchtower, March 15, 1988 Issue, Pages 18-19:
Tests of Loyalty
12 Loyalty to Jehovah God requires that we also be loyal to his servants on earth, our fellow Christians. The apostle John makes this clear when he reminds us: “He who does not love his brother, whom he has seen, cannot be loving God, whom he has not seen.” (1 John 4:20) The imperfections of others may test our loyalty in this regard. For instance, when they have been offended, some have manifested a weakness in their loyalty to Jehovah’s organization by staying away from Christian meetings. Another test of our loyalty to our brothers arises when those whom Jehovah is using to take the lead err in judgment. Now and then, such mistakes have been used by some as an excuse to take umbrage and disassociate themselves from Jehovah’s visible organization. But is their course of action justified? By no means!
13 Why are such persons not justified in leaving God’s organization? Because his Word assures us: “Abundant peace belongs to those loving [Jehovah’s] law, and for them there is no stumbling block.” (Psalm 119:165) Moreover, we are commanded to “have intense love for one another, because love covers a multitude of sins.” (1 Peter 4:8; Proverbs 10:12) Furthermore, suppose a person was to separate himself from Jehovah’s people. Where could he go? Is he not faced with the same issue that confronted Jesus’ apostles when he asked them if they also wanted to leave him? The apostle Peter rightly replied: “Lord, whom shall we go away to? You have sayings of everlasting life.” (John 6:68) There is nowhere else to go but to “Babylon the Great,” the world empire of false religion, or into the clutches of Satan’s political “wild beast.” (Revelation 13:1; 18:1-5) Largely, disloyal ones who have left Jehovah’s visible organization have made common cause with those in God-dishonoring “Babylon the Great.”
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The Watchtower, May 15, 1987 Issue, Pages 21-23:
Help in Making Wise Decisions
ALICE made an unwise decision that turned out disastrously. “I disassociated myself from Jehovah and from his organization,” she admits. Although she finally returned, it took her over 13 years to do so—“miserable years” she calls them.
A Christian should not underestimate the danger of making unwise decisions in connection with his service to God. It is not that wrong decisions are deliberately made after a consideration of relevant facts. Sometimes they are made simply on the basis of instinctive reactions. Once emotions succeed in beclouding the issue and an imperfect heart exerts undue influence on thinking ability, all manner of harm and grief can result.
Indeed, “the heart is more treacherous than anything else.” (Jeremiah 17:9) The Bible, however, tells us how to protect ourselves. “When wisdom enters into your heart,” it says, “discernment itself will safeguard you.” (Proverbs 2:10, 11) But how do we get wisdom to enter into our heart?
Learn From the Past
Try this. Put yourself in the position of earlier servants of God who faced trialsome situations similar to yours. Suppose, for example, that a situation inside the local Christian congregation is causing you concern. Try to think of a parallel situation mentioned in the Bible.
What about the first-century Christian congregation at Corinth? Imagine that you are a member of the Corinth congregation. You have been a Christian for two or three years. What a joy it was to come to a knowledge of the truth during Paul’s 18-month stay there! But now, things are looking bad.
A tendency to form cliques and factions is causing dissension in the congregation, threatening its unity. (1 Corinthians 1:10, 11) A toleration of immoral conduct is endangering its spirit. (1 Corinthians 5:1-5) A public airing of differences between the congregation’s members before worldly courts of law is damaging its fine reputation.—1 Corinthians 6:1-8.
Still imagining yourself in ancient Corinth, you are concerned that some members of the congregation are always wrangling over matters that are really of only minor importance. (Compare 1 Corinthians 8:1-13.) You are saddened by the strife, jealousy, anger, and disorder you see. (2 Corinthians 12:20) Indeed, you are disturbed by an arrogant few who are making Christian living unduly difficult. (1 Corinthians 4:6-8) You are pained to hear that some are even questioning the apostle Paul’s position and authority, making unjust accusations, and deriding him for his lack of eloquence as a speaker. (2 Corinthians 10:10; 12:16) You are worried lest those who openly promote personal opinions should undermine the congregation’s faith in basic doctrine.—1 Corinthians 15:12.
Faced With a Decision
‘This just should not be,’ you sigh. ‘Why do the elders not correct matters? Something is terribly wrong.’
Will you leave the congregation in Corinth, concluding that you will be better off serving God elsewhere? Or will you possibly even decide that it is best to stop associating with fellow Christians altogether? Will you allow these problems to dampen your joy and your confidence that Jehovah God and Jesus Christ are in charge of things? Are you going to develop a critical, complaining spirit, causing you to question the motives of fellow Christians? Will you slow down in the preaching work, reasoning that there is little point in directing interested ones to such a congregation?
Viewing the situation dispassionately from today’s vantage point, you may find it easy to say that your decision would have been loyally to stay close to God’s congregation, despite its imperfections. But if faced with a similar situation today, would you be able to maintain a clear mind and a calm heart? Would you decide today as you think you would have decided if you had lived then?
Benefiting From Wise Counsel
The Corinthian Christians who made a wise decision were those who stayed close to the congregation. They felt as Peter had years earlier. When some of the disciples left off associating with Jesus, Peter said: “Lord, whom shall we go away to? You have sayings of everlasting life; and we have believed and come to know that you are the Holy One of God.” (John 6:68, 69) Obviously, only by staying close to God’s organization can we benefit from its counsel.
In new congregations, like the one back in Corinth, it is not unusual for human imperfection to cause a problem that may require the giving of strong counsel. But in giving counsel to the Corinthian Christians, Paul remembered that by far the majority of them were still “beloved ones.” (1 Corinthians 10:14; 2 Corinthians 7:1; 12:19) He did not forget that Jehovah extends undeserved kindness and forgiveness to those responding to His direction.—Psalm 130:3, 4.
Of course, since the Christian congregation attracts all kinds of people, some take longer to respond to this direction than do others. This is true for a variety of reasons. Some changes are more difficult to make than are others. Also, every individual differs in physical and mental makeup, environment, background, and circumstances. So how wise it is to avoid becoming overly critical and to remember that “love covers a multitude of sins”! (1 Peter 4:8) After all, if Jehovah and his Son are willing to put up with human imperfection and immaturity in their congregation, should we not manifest the same spirit?—1 Corinthians 13:4-8; Ephesians 4:1, 2.
If you had been in the congregation in ancient Corinth, listening to Paul’s loving but firm counsel would have reminded you that Christ, as head of the Christian congregation, is keenly interested in its welfare. (Matthew 28:20) It would have built up your confidence in Jesus’ promise to keep his followers unified as they responded to help provided through “the faithful and discreet slave.” (Matthew 24:45-47; Ephesians 4:11-16) Yes, and Paul’s words would have helped you to maintain joy and stability even under trying circumstances. You would have been confident that God would give you strength to cope with any difficulty he might temporarily allow to exist.
This is not to say that a Christian should do nothing if a bad condition develops in a congregation. Back in Corinth, mature men like Stephanas, Fortunatus, Achaicus, and some from the household of Chloe, acted. They evidently advised Paul of the situation. (1 Corinthians 1:11; 5:1; 16:17) But once they had done so, they confidently left matters in his hands. Zeal for righteousness did not cause them to lose confidence in Christ’s headship or to become “enraged against Jehovah.”—Proverbs 19:3.
Our zeal for righteousness today will prevent us from even considering the option of slowing down in our God-given assignment to preach the good news. To do so would manifest a lack of concern for the welfare of others and would be a failure to do what Christ wants us to do. “Consequently, my beloved brothers,” Paul counseled, “become steadfast, unmovable, always having plenty to do in the work of the Lord, knowing that your labor is not in vain in connection with the Lord.”—1 Corinthians 15:58.
Do Not Be Ignorant of Satan’s Designs
Congregation difficulties like those that existed in Corinth can sometimes be more difficult to handle than outright persecution. Satan exploits such situations in an attempt to cause us to make wrong decisions that will draw us away from Jehovah. But ‘we are not ignorant of Satan’s designs.’—2 Corinthians 2:11.
Paul told the Corinthian Christians that they could benefit from examining the record of earlier servants of God. “Now these things went on befalling them as examples,” he said of the Israelites, “and they were written for a warning to us upon whom the ends of the systems of things have arrived.” (1 Corinthians 10:11) Likewise, we today can benefit from carefully examining the early Christian record. For example, we can consider what took place in Corinth. Meditating about how we would have made right decisions then will help us avoid making wrong decisions now.
After 13 “miserable years” of absence, Alice says of her first meeting in the Kingdom Hall: “I was afraid to talk lest I should cry. I was home—really home. I couldn’t believe it.” So be determined, despite problems that may arise, to hold to your wise decision never to leave Jehovah’s organization! Your blessings in association with God’s people will be many. And they will be without end.—Proverbs 2:10-15, 20, 21.
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The Watchtower, October 15, 1986 Issue, Page 31:
Questions From Readers
· What is the fitting response of the congregation if someone leaves the true Christian faith and joins another religion?
Such a thing sometimes occurred in the first century. Thus it is understandable that it happens on occasion today. When it does, the congregation appropriately responds to protect the spiritual cleanness of the loyal Christians in it.
One dictionary defines apostasy as “renunciation of one’s religion, principles, political party, etc.” Another says: “Apostasy . . . 1 : renunciation of a religious faith 2 : abandonment of a previous loyalty.” Accordingly, Judas Iscariot was guilty of a form of apostasy when he abandoned the worship of Jehovah God by betraying Jesus. Later, others became apostates by deserting the true faith even while the apostle John and other early disciples were alive. John wrote: “They went out from among us, but they were not of our sort; for if they had been of our sort, they would have remained with us.”—1 John 2:19.
What is to be done when a similar thing happens today? The elders, or shepherds, of the congregation might learn of a baptized Christian who has ceased associating with Jehovah’s people and who has apparently become associated with another religion. In harmony with Jesus’ words about being concerned about any stray sheep, the spiritual shepherds should be interested in helping such a person. (Matthew 18:12-14; compare 1 John 5:16.) But what if the shepherds designated to look into the matter determine that the person no longer wants to have anything to do with Jehovah’s people and is determined to remain in a false religion?
They would then simply announce to the congregation that such one has disassociated himself and thus is no longer one of Jehovah’s Witnesses. Such a person would have ‘abandoned his previous loyalty,’ but it is not necessary for any formal disfellowshipping action to be taken. Why? Because he has already disassociated himself from the congregation. Likely he is not trying to maintain contact with his former brothers so as to persuade them to follow him. For their part, the loyal brothers are not seeking fellowship with him, since ‘he went out from them, for he was not of their sort.’ (1 John 2:19) Such a disassociated person who ‘has gone out from us’ might begin to send letters or literature promoting false religion or apostasy. That would underscore that the individual definitely ‘is not of our sort.’
The Scriptures warn, though, that some would try to remain among God’s people and there attempt to mislead others. The apostle Paul advised: “From among you yourselves men will rise and speak twisted things to draw away the disciples after themselves.” (Acts 20:30) He pointedly warned Christians ‘to keep their eye on those who cause divisions and occasions for stumbling contrary to the teaching that they had learned, and avoid them.’—Romans 16:17, 18.
So if someone became a false teacher among true Christians, as did Hymenaeus and Philetus in Paul’s day, the shepherds of the flock would have to take protective steps. If the person rejected their loving admonition and continued to promote a sect, a committee of elders could disfellowship, or expel, such one for apostasy. (2 Timothy 2:17; Titus 3:10, 11) The individual brothers and sisters in the congregation would follow Paul’s direction to “avoid” the one who tried to “cause divisions.” John counseled similarly: “If anyone comes to you and does not bring this teaching, never receive him into your homes or say a greeting to him.”—2 John 10.
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The Watchtower, August 15, 1985 Issue, Page 31:
How did Christians in the first century act toward someone who was not an expelled wrongdoer, but who willfully renounced the Christian way?
The apostle John gave counsel about persons who had ‘gone out from among us’ and about those who brought false teaching. (1 John 2:19) At 2 John 10 he advised that Christians were not to ‘receive such persons into their home’ or greet them. The word “apostasy” is from a Greek word that has the sense of ‘desertion, abandonment, or rebellion,’ and a person who had willfully and formally disassociated himself from the Christian congregation would have matched such a description. Loyal Christians would not have wanted to fellowship with such an apostate.—7/15, page 31.
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The Watchtower, July 15, 1985 Issue, Pages 30-31:
Questions From Readers
· Did 2 John 10, which says not to receive into one’s home or to greet certain ones, refer only to those who had promoted false doctrine?
In context this counsel concerned the “many deceivers” who had gone forth, “persons not confessing Jesus Christ as coming in the flesh.” (2 John 7) The apostle John offered directions on how Christians back there should treat one who denied that Jesus had existed or that he was the Christ and Ransomer. John directed: “If anyone comes to you and does not bring this teaching, never receive him into your homes or say a greeting to him. For he that says a greeting to him is a sharer in his wicked works.” (2 John 10, 11) But the Bible elsewhere shows that this had a wider application.
At one time among the Christians in Corinth, a man was practicing immorality, and the apostle Paul wrote them to “quit mixing in company with anyone called a brother that is a fornicator or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man.” (1 Corinthians 5:11) Now, did that apply to former brothers who had been expelled only for the gross wrongs there listed?
No. Revelation 21:8 shows also that such individuals as unrepentant murderers, spiritists, and liars are included among those who merit the second death. Surely the counsel in 1 Corinthians 5:11 would also have been applied with equal force to former Christians guilty of these wrongs. Further, John wrote that some “went out from us, but they were not of our sort; for if they had been of our sort, they would have remained with us. But they went out that it might be shown up that not all are of our sort.” (1 John 2:18, 19) John did not say that they had been expelled for gross sin. Perhaps some of them just quit, deciding that they no longer wanted to be in the congregation because they disagreed over a doctrine. Others may have grown tired and given out.—1 Corinthians 15:12; 2 Thessalonians 2:1-3; Hebrews 12:3, 5.
Of course, if a brother had begun to stray into sin, mature Christians would have tried to help him. (Galatians 6:1; 1 John 5:16) If he had doubts, they would have attempted to ‘snatch him out of the fire.’ (Jude 23) Even if he had become inactive, not going to meetings or in the public ministry, spiritually strong ones would have striven to restore him. He might have told them that he did not want to be bothered with being in the congregation, reflecting his weakened faith and low spirituality. They would not have badgered him, but they might occasionally have made a friendly visit on him. Such loving, patient, merciful efforts would have reflected God’s interest that none be lost.—Luke 15:4-7.
In contrast, John’s words indicate that some went further than spiritual weakness and inactivity; they actually repudiated God’s congregation. Someone may have come out openly in opposition to God’s people, declaring that he no longer wanted to be in the congregation. He may even have renounced his former faith formally, such as by a letter. Of course, the congregation would have accepted his decision to disassociate himself. But how would they then have treated him?
John says: “Everyone that pushes ahead and does not remain in the teaching of the Christ does not have God. He that does remain in this teaching is the one that has both the Father and the Son. If anyone comes to you and does not bring this teaching, never receive him into your homes or say a greeting to him.” (2 John 9, 10) Those words certainly would have applied to a person who became an apostate by joining a false religion or by spreading false doctrine. (2 Timothy 2:17-19) But what about those who John said “went out from us”? While Christians in the first century would know that they should not associate with an expelled wrongdoer or with an active apostate, did they act similarly toward someone who was not expelled but who willfully renounced the Christian way?
Aid to Bible Understanding shows that the word “apostasy” comes from a Greek word that literally means “‘a standing away from’ but has the sense of ‘desertion, abandonment or rebellion.’” * [FOOTNOTE SAYS: Webster’s New Collegiate Dictionary says “apostasy” is “1: renunciation of a religious faith 2: abandonment of a previous loyalty.”] The Aid book adds: “Among the varied causes of apostasy set forth in apostolic warnings were: lack of faith (Heb. 3:12), lack of endurance in the face of persecution (Heb. 10:32-39), abandonment of right moral standards (2 Pet. 2:15-22), the heeding of the ‘counterfeit words’ of false teachers and ‘misleading inspired utterances’ ( . . . 1 Tim. 4:1-3) . . . Such ones willfully abandoning the Christian congregation thereby become part of the ‘antichrist.’ (1 John 2:18, 19)”
A person who had willfully and formally disassociated himself from the congregation would have matched that description. By deliberately repudiating God’s congregation and by renouncing the Christian way, he would have made himself an apostate. A loyal Christian would not have wanted to fellowship with an apostate. Even if they had been friends, when someone repudiated the congregation, apostatizing, he rejected the basis for closeness to the brothers. John made it clear that he himself would not have in his home someone who ‘did not have God’ and who was “not of our sort.”
Scripturally, a person who repudiated God’s congregation became more reprehensible than those in the world. Why? Well, Paul showed that Christians in the Roman world daily contacted fornicators, extortioners, and idolaters. Yet he said that Christians must “quit mixing in company with anyone called a brother” who resumed ungodly ways. (1 Corinthians 5:9-11) Similarly, Peter stated that one who had “escaped from the defilements of the world” but then reverted to his former life was like a sow returning to the mire. (2 Peter 2:20-22) Hence, John was providing harmonious counsel in directing that Christians were not to ‘receive into their homes’ one who willfully ‘went out from among them.’—2 John 10.
John added: “For he that says a greeting to him is a sharer in his wicked works.” (2 John 11) Here John used the Greek word of greeting khai´ro rather than the word a·spa´zo·mai, found in verse 13.
Khai´ro meant to rejoice. (Luke 10:20; Philippians 3:1; 4:4) It was also used as a greeting, spoken or written. (Matthew 28:9; Acts 15:23; 23:26) A·spa´zo·mai meant “to enfold in the arms, thus to greet, to welcome.” (Luke 11:43; Acts 20:1, 37; 21:7, 19) Either could be a salutation, but a·spa´zo·mai may have implied more than a polite “hello” or “good-day.” Jesus told the 70 disciples not to a·spa´se·sthe anyone. He thus showed that their urgent work allowed no time for the Eastern way of greeting with kisses, embraces, and long conversation. (Luke 10:4) Peter and Paul urged: ‘Greet [a·spa´sa·sthe] one another with a kiss of love, or a holy kiss.’—1 Peter 5:14; 2 Corinthians 13:12, 13; 1 Thessalonians 5:26.
So John may deliberately have used khai´ro in 2 John 10, 11 rather than a·spa´zo·mai (verse 13). If so, John was not urging Christians then to avoid merely warmly greeting (with an embrace, kiss, and conversation) a person who taught falsehood or who renounced the congregation (apostatized). Rather, John was saying that they ought not even greet such an individual with khai´ro, a common “good-day.” * [FOOTNOTE SAYS: Regarding the use of khai´ro in 2 John 11, R. C. H. Lenski comments: “[It] was the common greeting on meeting or on parting. . . . Here the sense is: Do not even give the proselyter this greeting! Already this makes you a participant in the wicked works for which he has come. John [refers] . . . to a greeting of any nature.”]
The seriousness of this counsel is evident from John’s words: “He that says a greeting to him is a sharer in his wicked works.” No true Christian would have wanted God to view him as sharing in wicked works by associating with an expelled wrongdoer or with one who rejected His congregation. How much finer to be a sharer in the loving Christian brotherhood, as John wrote: “That which we have seen and heard we are reporting also to you, that you too may be having a sharing with us. Furthermore, this sharing of ours is with the Father and with his Son Jesus Christ.”—1 John 1:3.
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The Watchtower, July 1, 1984 Issue, Page 31:
Questions From Readers
· Once a person becomes one of Jehovah’s Witnesses, is he always counted as such?
No, Jehovah’s Witnesses are not like religions who hold, ‘Once a member, always a member.’ A small percentage of individuals choose to disassociate themselves from the Christian congregation or are expelled because they are unrepentant wrongdoers.
On one occasion many disciples turned away from Jesus and “would no longer walk with him.” (John 6:66) The Bible also explains that if a Christian unrepentantly practices gross sin, the congregation is to ‘remove the wicked man from among themselves’ and ‘quit mixing in company with him.’—1 Corinthians 5:9-13.
Thus, today, if a Christian falls into a course of sin, a committee of spiritually qualified elders meets with him. They want to see if he is repentant and can be readjusted. (Galatians 6:1) If not, the elders obey the Bible’s direction to disfellowship the sinner so that the congregation will be “free from ferment.”—1 Corinthians 5:7.
Or, as mentioned in John 6:66, occasionally a Witness on his own initiative will decide to leave the way of truth. He may even make known his decision after the committee begins to look into his wrongdoing. He may inform them in writing, or state before witnesses, that he wants to disassociate himself from the congregation and not be known as a Witness. Then it will no longer be necessary for the elders to continue their investigation. However, the elders would then make a brief announcement of his disassociation so that the congregation will know that he “went out from us.” (1 John 2:19) They then will adhere to the inspired injunction ‘not to receive such a one into their homes or say a greeting to him, so as not to become sharers in his wicked works.’—2 John 10, 11.
Hence, people are not compelled to remain a part of the congregation. But the vast majority of Jehovah’s Witnesses have the attitude of the apostles who voluntarily stuck by Jesus, receiving his spiritual help and enjoying the warm fellowship of God’s congregation.—Luke 22:28.
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The Watchtower, April 1, 1983 Issue, Page 24, "Reject Apostasy, Cling to the Truth!":
18 Moreover, if a dedicated servant of Jehovah were to entertain such a deceptive teacher in his home, he would become “an accomplice” in the “wicked deeds” of that person. (The New English Bible) Therefore, no loyal modern-day witness of Jehovah would greet a disfellowshipped or disassociated apostate or allow that one to use his Christian home as a place from which to spread doctrinal error. Surely, there would be grave accountability before God if a believer extended hospitality to an apostate and this resulted in the spiritual death of a fellow worshiper of Jehovah.—Compare Romans 16:17, 18; 2 Timothy 3:6, 7.
19 Some who once served as Jehovah’s Witnesses have rejected various Scriptural views based on the teachings of Jesus Christ and his apostles. For instance, they insist that we are not living in the “last days,” despite overwhelming evidence that we are. (2 Timothy 3:1-5) These apostates ‘have gone out from us because they were not of our sort.’ (1 John 2:18, 19) Hence, they no longer have fellowship with loyal anointed witnesses of Jehovah and their companions, and therefore these self-seeking heretics have no “sharing” with the Father and the Son, no matter how much they may boast of having intimacy with God and Christ. Instead, they are in spiritual darkness. (1 John 1:3, 6) Lovers of light and truth must take a firm stand against these promoters of false teaching. In no way do loyal witnesses of Jehovah want to be accomplices in the “wicked deeds” of such unfaithful persons by supporting their ungodly words and activities in any manner. Rather, may we “put up a hard fight for the faith that was once for all time delivered to the holy ones.”—Jude 3, 4, 19.
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Our Kingdom Ministry, March 1983 Issue, Page 3:
Questions have been raised as to how long one must wait after a reproof or reinstatement before qualifying for appointment as an auxiliary pioneer. Since all pioneers are required to be exemplary in conduct, this privilege may not be extended to one until at least one year has passed following a reproof or reinstatement from disfellowshipping or disassociation. All restrictions imposed by the judicial committee must already have been removed.
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The Watchtower, January 15, 1982 Issue, Page 31:
Questions from Readers
· My son, who was baptized as a teenager, is now married and has a family. Because of the pressure of earning a living he has cooled off spiritually and does not associate with the congregation. Should he be viewed as a “disassociated” person?
There is nothing in your description that would require such a viewpoint. The question may have arisen because of misunderstanding what it means to be viewed as “disassociated.”
The Watchtower of September 15, 1981, page 23, showed that there is a difference between (a) a Christian who becomes spiritually weak and inactive, and (b) a person who clearly renounces his being one of Jehovah’s Witnesses, leading the congregation elders to announce that he has “disassociated” himself. It seems that your son fits the first description.
The Watchtower mentioned that some Christians become weak in faith and spirituality. This occurred also in the first century. (Romans 14:1, 2; 1 Corinthians 11:30) It does not mean that they have ceased to be Christians. Even if they become so weak that they no longer share the “good news” with others and stop attending meetings, and they are not bringing reproach on the Christian congregation, they are still to be regarded as our spiritual brothers and sisters. We should want to help them lovingly, following the apostle Paul’s counsel: “We exhort you, brothers, admonish the disorderly, speak consolingly to the depressed souls, support the weak, be long-suffering toward all.” While the elders often take the lead in this, it is to be noted that this counsel was directed to all “the congregation of the Thessalonians.” (1 Thessalonians 1:1; 5:14) So the elders and others might offer loving help and encouragement, having in mind the advice: “Straighten up the hands that hang down and the enfeebled knees, and keep making straight paths for your feet, that what is lame may not be put out of joint, but rather that it may be healed.”—Hebrews 12:12, 13; Revelation 3:1-3.
It is quite a different matter with a former Christian who is “disassociated.” This designation is applied basically in two situations:
First, though it is uncommon, a person might decide that he absolutely no longer wants to be a Witness. We do not mean a person such as is described above, a spiritually weak or discouraged Christian who may express some doubts. Rather, we mean someone who resolutely declares that he absolutely is no longer one of Jehovah’s Witnesses. Since in the past he voluntarily became a baptized member of the congregation, it would now be proper for him to inform the congregation that he is ending this relationship. It would be best if he did this in a brief letter to the elders, but even if he unequivocally states orally that he is renouncing his standing as a Witness, the elders can deal with the matter.—1 John 2:19.
The second situation involves a person who renounces his standing in the congregation by joining a secular organization whose purpose is contrary to counsel such as that found at Isaiah 2:4, where we read concerning God’s servants: “They will have to beat their swords into plowshares and their spears into pruning shears. Nation will not lift up sword against nation, neither will they learn war anymore.” Also, as stated at John 17:16, “they are no part of the world, just as I [Jesus] am no part of the world.”—Compare Revelation 19:17-21.
In either of these two situations, the person by word and/or actions has clearly terminated his status as one of Jehovah’s Witnesses, disassociating himself. Hence, the elders will announce briefly to the congregation that this individual has disassociated himself. Those in the congregation will accept the person’s decision and thereafter will view him as a former brother with whom they would not fellowship, in harmony with what we read at 1 Corinthians 5:11 and 2 John 9-11.
As can be appreciated, the spiritually weak and inactive son about whom the question was asked has not become a “disassociated” person in either of these two senses and no such announcement has been made in the congregation. So it still may be possible to aid him in the spirit of Romans 15:1: “We, though, who are strong ought to bear the weaknesses of those not strong.”—See also Isaiah 35:3.
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The Watchtower, September 15, 1981 Issue, Pages 23-26:
THOSE WHO DISASSOCIATE THEMSELVES
13 A Christian might grow spiritually weak, perhaps because of not studying God’s Word regularly, having personal problems or experiencing persecution. (1 Cor. 11:30; Rom. 14:1) Such a one might cease to attend Christian meetings. What is to be done? Recall that the apostles abandoned Jesus on the night of his arrest. Yet Christ had urged Peter, “When once you have returned, strengthen your brothers [who also abandoned Jesus].” (Luke 22:32) Hence, out of love Christian elders and others might visit and help the one who has grown weak and inactive. (1 Thess. 5:14; Rom. 15:1; Heb. 12:12, 13) It is another matter, though, when a person repudiates his being a Christian and disassociates himself.
14 One who has been a true Christian might renounce the way of the truth, stating that he no longer considers himself to be one of Jehovah’s Witnesses or wants to be known as one. When this rare event occurs, the person is renouncing his standing as a Christian, deliberately disassociating himself from the congregation. The apostle John wrote: “They went out from us, but they were not of our sort; for if they had been of our sort, they would have remained with us.”—1 John 2:19.
15 Or, a person might renounce his place in the Christian congregation by his actions, such as by becoming part of an organization whose objective is contrary to the Bible, and, hence, is under judgment by Jehovah God. (Compare Revelation 19:17-21; Isaiah 2:4.) So if one who was a Christian chose to join those who are disapproved of God, it would be fitting for the congregation to acknowledge by a brief announcement that he had disassociated himself and is no longer one of Jehovah’s Witnesses.
16 Persons who make themselves “not of our sort” by deliberately rejecting the faith and beliefs of Jehovah’s Witnesses should appropriately be viewed and treated as are those who have been disfellowshiped for wrongdoing.
COOPERATING WITH THE CONGREGATION
17 Though Christians enjoy spiritual fellowship when they discuss or study the Bible with their brothers or interested persons, they would not want to have such fellowship with an expelled sinner (or one who has renounced the faith and beliefs of Jehovah’s Witnesses, disassociating himself). The expelled person has been ‘rejected,’ being “self-condemned” because of “sinning,” and those in the congregation both accept God’s judgment and uphold it. Disfellowshiping, however, implies more than ceasing to have spiritual fellowship.—Titus 3:10, 11.
18 Paul wrote: “Quit mixing in company . . . , not even eating with such a man.” (1 Cor. 5:11) A meal is a time of relaxation and socializing. Hence, the Bible here rules out social fellowship, too, such as joining an expelled person in a picnic or party, ball game, trip to the beach or theater, or sitting down to a meal with him. (The special problems involving a relative who has been disfellowshiped are considered in the following article.)
19 Sometimes a Christian might feel under considerable pressure to ignore this Bible advice. His own emotions may create the pressure, or it may be brought to bear on him by acquaintances. For instance, one brother was pressured to officiate at the marriage of two disfellowshiped persons. Could that service be rationalized as a mere kindness? One could feel that way. But why were his services wanted, rather than those of the town mayor or other state marrying agent? Was it not because of his standing as a minister of God and his ability to offer marriage counsel from God’s Word? To give in to such pressure would involve him in fellowshiping with the couple, persons who had been expelled from the congregation for their ungodly way.—1 Cor. 5:13.
20 Other problems arise in connection with business or employment. What if you were employed by a man who now was expelled by the congregation, or you employed a person to whom that happened? What then? If you were contractually or financially obliged to continue the business relationship for the present, you certainly would now have a different attitude toward the disfellowshiped individual. Discussion of business matters with him or contact on the job might be necessary, but spiritual discussions and social fellowship would be things of the past. In that way you could demonstrate your obedience to God and have a protective barrier for yourself. Also, this might impress on him how much his sin has cost him in various ways.—2 Cor. 6:14, 17.
SPEAK WITH A DISFELLOWSHIPED OR DISASSOCIATED PERSON?
21 Would upholding God’s righteousness and his disfellowshiping arrangement mean that a Christian should not speak at all with an expelled person, not even saying “Hello”? Some have wondered about that, in view of Jesus’ advice to love our enemies and not ‘greet our brothers only.’—Matt. 5:43-47.
22 Actually, in his wisdom God did not try to cover every possible situation. What we need is to get the sense of what Jehovah says about treatment of a disfellowshiped person, for then we can strive to uphold His view. Through the apostle John, God explains:
“Everyone that pushes ahead and does not remain in the teaching of the Christ does not have God. . . . If anyone comes to you and does not bring this teaching, never receive him into your homes or say a greeting to him. For he that says a greeting to him is a sharer in his wicked works.”—2 John 9-11.
23 The apostle who gave that wise warning was close to Jesus and knew well what Christ had said about greeting others. He also knew that the common greeting of that time was “Peace.” As distinct from some personal “enemy” or worldly man in authority who opposed Christians, a disfellowshiped or disassociated person who is trying to promote or justify his apostate thinking or is continuing in his ungodly conduct is certainly not one to whom to wish “Peace.” (1 Tim. 2:1, 2) And we all know from our experience over the years that a simple “Hello” to someone can be the first step that develops into a conversation and maybe even a friendship. Would we want to take that first step with a disfellowshiped person?
24 ‘But what if he seems to be repentant and needs encouragement?’ someone might wonder. There is a provision for handling such situations. The overseers in the congregation serve as spiritual shepherds and protectors of the flock. (Heb. 13:17; 1 Pet. 5:2) If a disfellowshiped or disassociated person inquires, or gives evidence of wanting to come back into God’s favor, the elders can speak to him. They will kindly explain what he needs to do and might give him some appropriate admonition. They can deal with him on the basis of facts about his past sin and his attitude. Others in the congregation lack such information. So if someone felt that the disfellowshiped or disassociated person ‘is repentant,’ might that be a judgment based on impression rather than accurate information? If the overseers were convinced that the person was repentant and was producing the fruits of repentance, he would be reinstated into the congregation. After that occurs, the rest of the congregation can warmly welcome him at the meetings, display forgiveness, comfort him and confirm their love for him, as Paul urged the Corinthians to do with the man reinstated at Corinth.—2 Cor. 2:5-8.
NOT SHARING IN WICKED WORKS
25 All faithful Christians need to take to heart the serious truth that God inspired John to write: “He that says a greeting to [an expelled sinner who is promoting an erroneous teaching or carrying on ungodly conduct] is a sharer in his wicked works.”—2 John 11.
26 Many of Christendom’s commentators take exception to 2 John 11. They claim that it is ‘unchristian counsel, contrary to the spirit of our Lord,’ or that it encourages intolerance. Yet such sentiments emanate from religious organizations that do not apply God’s command to “remove the wicked man from among yourselves,” that seldom if ever expel even notorious wrongdoers from their churches. (1 Cor. 5:13) Their “tolerance” is unscriptural, unchristian.—Matt. 7:21-23; 25:24-30; John 8:44.
27 But it is not wrong to be loyal to the righteous and just God of the Bible. He tells us that he will accept ‘in his holy mountain’ only those who walk faultlessly, practice righteousness and speak truth. (Ps. 15:1-5) If, though, a Christian were to throw in his lot with a wrongdoer who has been rejected by God and disfellowshiped, or has disassociated himself, that would be as much as saying ‘I do not want a place in God’s holy mountain either.’ If the elders saw him heading in that direction by regularly keeping company with a disfellowshiped person, they would lovingly and patiently try to help him to regain God’s view. (Matt. 18:18; Gal. 6:1) They would admonish him and, if necessary, ‘reprove him with severity.’ They want to help him remain ‘in God’s holy mountain.’ But if he will not cease to fellowship with the expelled person, he thus has made himself ‘a sharer (supporting or participating) in the wicked works’ and must be removed from the congregation, expelled.—Titus 1:13; Jude 22, 23; compare Numbers 16:26.
Pages 27-31:
8 We need to examine two distinct situations. The first is where a Christian lives in the same household with a disfellowshiped or disassociated family member. The second is where such a relative is not in the immediate family circle.
IN THE IMMEDIATE FAMILY CIRCLE
9 A person might become a Christian without others in that one’s family circle accepting the faith. For instance, a wife might be serving Jehovah, but her husband not. Despite that, she is still “one flesh” with her husband and is obliged to love and respect him. (Gen. 2:24; 1 Pet. 3:1-6) Or she might be married to a man who was a dedicated Christian but was later expelled from the congregation. Yet that would not end their marital ties; only death or a Scriptural divorce would do that.—1 Cor. 7:39; Matt. 19:9.
10 Similarly, if a relative, such as a parent, son or daughter, is disfellowshiped or has disassociated himself, blood and family ties remain. Does that mean, then, that in the family circle everything remains the same when one member is disfellowshiped? Definitely not.
11 A disfellowshiped person has been spiritually cut off from the congregation; the former spiritual ties have been completely severed. This is true even with respect to his relatives, including those within his immediate family circle. Thus, family members—while acknowledging family ties—will no longer have any spiritual fellowship with him.—1 Sam. 28:6; Prov. 15:8, 9.
12 That will mean changes in the spiritual fellowship that may have existed in the home. For example, if the husband is disfellowshiped, his wife and children will not be comfortable with him conducting a family Bible study or leading in Bible reading and prayer. If he wants to say a prayer, such as at mealtime, he has a right to do so in his own home. But they can silently offer their own prayers to God. (Prov. 28:9; Ps. 119:145, 146) What if a disfellowshiped person in the home wants to be present when the family reads the Bible together or has a Bible study? The others might let him be present to listen if he will not try to teach them or share his religious ideas.
13 If a minor child is disfellowshiped, the parents will still care for his physical needs and provide moral training and discipline. They would not conduct a Bible study directly with the child, with him participating. Yet this does not mean that he would not be required to sit in on the family study. And they might direct attention to parts of the Bible or Christian publications that contain counsel he needs. (Prov. 1:8-19; 6:20-22; 29:17; Eph. 6:4) They can have him accompany them to and sit with them at Christian meetings, hoping that he will take to heart Biblical counsel.
14 But what if a close relative, such as a son or a parent who does not live in the home, is disfellowshiped and subsequently wants to move back there? The family could decide what to do depending on the situation.
15 For example, a disfellowshiped parent may be sick or no longer able to care for himself financially or physically. The Christian children have a Scriptural and moral obligation to assist. (1 Tim. 5:8) Perhaps it seems necessary to bring the parent into the home, temporarily or permanently. Or it may appear advisable to arrange for care where there is medical personnel but where the parent would have to be visited. What is done may depend on factors such as the parent’s true needs, his attitude and the regard the head of the household has for the spiritual welfare of the household.
16 This could be true also with regard to a child who had left home but is now disfellowshiped or disassociated. Sometimes Christian parents have accepted back into the home for a time a disfellowshiped child who has become physically or emotionally ill. But in each case the parents can weigh the individual circumstances. Has a disfellowshiped son lived on his own, and is he now unable to do so? Or does he want to move back primarily because it would be an easier life? What about his morals and attitude? Will he bring “leaven” into the home?—Gal. 5:9.
17 In Jesus’ parable of the prodigal son, the father ran to meet and then accepted his returning son. The father, seeing the lad’s pitiful condition, responded with natural parental concern. We can note, though, that the son did not bring home harlots or come with a disposition to continue his sinful life in his father’s home. No, he expressed heartfelt repentance and evidently was determined to return to living a clean life.—Luke 15:11-32.
DISFELLOWSHIPED RELATIVES NOT LIVING AT HOME
18 The second situation that we need to consider is that involving a disfellowshiped or disassociated relative who is not in the immediate family circle or living at one’s home. Such a person is still related by blood or marriage, and so there may be some limited need to care for necessary family matters. Nonetheless, it is not as if he were living in the same home where contact and conversation could not be avoided. We should keep clearly in mind the Bible’s inspired direction: “Quit mixing in company with anyone called a brother that is a fornicator or a greedy person . . . , not even eating with such a man.”—1 Cor. 5:11.
19 Consequently, Christians related to such a disfellowshiped person living outside the home should strive to avoid needless association, even keeping business dealings to a minimum. The reasonableness of this course becomes apparent from reports of what has occurred where relatives have taken the mistaken view, ‘Though he is disfellowshiped, we are related and so can treat him the same as before.’ From one area comes this:
“One person who was disfellowshiped was related to about one third of the congregation. All of his relations continued to associate with him.”
And a highly respected Christian elder writes:
“In our area some disfellowshiped ones with large families have been met, as they enter the lobby of the Kingdom Hall, with a fanfare of backslapping and handshaking (even though the disfellowshiped one was known by them to be still living immorally). I feel a deep concern that those who have been disfellowshiped need to see that their course is hated by Jehovah and by his people and that they should feel a real need to become genuinely repentant. What will help these disfellowshiped ones to change when they are continually greeted by all in their large families who know of their practices?”
20 There must have been congregations in the first century where many were related. But when someone was disfellowshiped, were all the relatives to carry on as normal as long as they did not discuss Scriptural matters with the disfellowshiped person? No. Otherwise the congregation would not really be applying the command: “Remove the wicked man from among yourselves.”—1 Cor. 5:13.
21 Great care needs to be exercised that a person’s situation as a disfellowshiped sinner is neither overlooked nor minimized. As the sons of Korah well demonstrated, our chief loyalty must be to Jehovah and his theocratic arrangement. We can be sure that when we uphold his standards and prefer association with his organized people, rather than with wrongdoers, we will have his protection and blessing.—Ps. 84:10-12.
SOCIAL GATHERINGS AND DISFELLOWSHIPED RELATIVES
22 Normally, relatives are often together at meals, picnics, family reunions or other social gatherings. But when someone has unrepentantly pursued sin and has had to be disfellowshiped, he may cause difficulties for his Christian relatives in regard to such gatherings. While they realize that they are still related to him, they do not want to ignore Paul’s advice that faithful Christians should “quit mixing in company” with an expelled sinner.
23 There is no point in looking for some rule as to family members being at gatherings where a disfellowshiped relative might be present. This would be something for those concerned to resolve, in keeping with Paul’s counsel. (1 Cor. 5:11) And yet it should be appreciated that if a disfellowshiped person is going to be at a gathering to which nonrelative Witnesses are invited, that may well affect what others do. For example, a Christian couple might be getting married at a Kingdom Hall. If a disfellowshiped relative comes to the Kingdom Hall for the wedding, obviously he could not be in the bridal party there or “give away” the bride. What, though, if there is a wedding feast or reception? This can be a happy social occasion, as it was in Cana when Jesus attended. (John 2:1, 2) But will the disfellowshiped relative be allowed to come or even be invited? If he was going to attend, many Christians, relatives or not, might conclude that they should not be there, to eat and associate with him, in view of Paul’s directions at 1 Corinthians 5:11.
24 Thus, sometimes Christians may not feel able to have a disfellowshiped or disassociated relative present for a gathering that normally would include family members. Still, the Christians can enjoy the association of the loyal members of the congregation, having in mind Jesus’ words: “Whoever does the will of God, this one is my brother and sister and mother.”—Mark 3:35.
25 The fact is that when a Christian gives himself over to sin and has to be disfellowshiped, he forfeits much: his approved standing with God; membership in the happy congregation of Christians; sweet fellowship with the brothers, including much of the association he had with Christian relatives. (1 Pet. 2:17) The pain he has caused may even survive him.
26 Should he die while disfellowshiped, arrangements for his funeral may be a problem. His Christian relatives may like to have had a talk at the Kingdom Hall, if that is the local custom. But that would not be fitting for a person expelled from the congregation. If he had been giving evidence of repentance and wanting God’s forgiveness, such as by ceasing to practice sin and by attending Christian meetings, some brother’s conscience might allow him to give a Bible talk at the funeral home or grave site. Such Biblical comments about the condition of the dead provide a witness to unbelievers or comfort to the relatives. However, if the disfellowshiped person had still been advocating false teachings or ungodly conduct, even such a talk would not be appropriate.—2 John 9-11.
LESSONS FOR ALL OF US
27 All of us need to appreciate that it is Jehovah’s judgment that counts. (Prov. 29:26) That is true as to hateful practices, for the Bible shows that these are things that God detests. (Prov. 6:16-19) But it is also true as to his judgment of individuals. Jehovah’s Word plainly says that “unrighteous persons,” those carrying on the “works of the flesh,” will not inherit his kingdom. (1 Cor. 6:9, 10; Gal. 5:19-21) Such persons have no place in heaven, nor will they fit in the earthly realm of the Kingdom. Accordingly, anyone who wants to remain in the clean congregation of God today must meet His standards. God simply will not permit “leaven” to remain as a corrupting influence among his holy people.—1 Cor. 5:6-13.
28 Naturally, if a close relative is disfellowshiped, human emotions can pose a major test for us. Sentiment and family ties are particularly strong between parents and their children, and they are also powerful when a marriage mate is disfellowshiped. Still, we must recognize that, in the final analysis, we will not benefit anyone or please God if we allow emotion to lead us into ignoring His wise counsel and guidance. We need to display our complete confidence in the perfect righteousness of God’s ways, including his provision to disfellowship unrepentant wrongdoers. If we remain loyal to God and to the congregation, the wrongdoer may in time take a lesson from that, repent and be reinstated in the congregation. Yet, whether that occurs or not, we can draw comfort and strength from what David said late in life:
“All [God’s] judicial decisions are in front of me; . . . And let Jehovah repay me according to my righteousness, according to my cleanness in front of his eyes. With someone loyal you will act in loyalty; with the faultless, mighty one you will deal faultlessly; with the one keeping clean you will show yourself clean . . . And the humble people you will save.”—2 Sam. 22:23-28.
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Our Kingdom Ministry, December 1970 Issue, Page 4:
Question Box
Are all dedicated males in the congregation qualified to give public talks?
Qualifications for public speakers are mentioned on pages 150 to 152 of the “Lamp” book. Not all dedicated men have these qualifications, but many can develop them over a period of time by regular participation in the Theocratic Ministry School. Additionally, age is a factor. One who teaches in this way in the congregation ought not to be person newly dedicated, but one experienced in handling the Word. Therefore 18 years is recommended as a reasonable minimum age for public speakers; however, an exception might be considered when a young brother is an appointed servant in a congregation where there are insufficient older brothers available to give talks, if the congregation committee finds that he meets the qualifications set forth in the “Lamp” book.
If at one time a person had been disfellowshiped or disassociated, may he ever give a public talk? This might occur, but only after at least ten years from reinstatement. (For details see “The Watchtower,” 8/15/65, p. 497; “Lamp,” p. 121.)
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The Watchtower, July 1, 1970 Issue, Page 406:
19 Say, for purposes of illustration, that an individual persistently neglects to attend meetings. He comes to the point where he is completely disassociated from the congregation, not having any concern at all for Jehovah’s arrangements for His people to meet together. The congregation does not take any action against him; they have recognized his wrong course and have tried to help him; but he has on his own drifted away and disassociated himself. Now, if he remains in this state, is he, nonetheless, not in danger? He is in great peril, for in the coming “great tribulation” he will be destroyed just as surely as the individual who has taken an obviously wrong course.—Matt. 24:21, 22.
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The Watchtower, August 15, 1965 Issue, Page 497:
18 Those who have received the forgiveness of their Father and who have humbly proved themselves to be good slaves after returning from their unclean, disfellowshiped condition may in time even prove to be suitable stewards in their Father’s household. Over an extensive period of time they live down the blotch of reproach that they have brought on their personal record, with bad impressions also upon people on the outside. If, because of the blameless conduct of one since his reinstatement, the congregation has come to view him as a good example, then if such a person, who was at one time disfellowshiped but has now returned and shown humility, proved his love for Jehovah’s Word and work for ten years after reinstatement, it would be in harmony with the parable of the prodigal son if such one were used as a congregation book study conductor and allowed to give public talks. Later, he may even be privileged to serve in a greater capacity in Jehovah’s organization. If, since his reinstatement, he has proved himself to be an example to the flock of God during ten years of faithful service, and if the congregation committee sees that such a one can be given a greater privilege of service, why not grant it to him? If he has demonstrated that now he is going to stay in the house of his Father for good, and that he is loyal in his devotion to the interests of that house, it would seem that he could safely be entrusted again with greater responsibility in the congregation of Jehovah’s people.
19 Today, as never before, God’s Word itself is the highlight of the educational program embraced by all the features just mentioned. More than anything else, God’s Word is the means for turning back the hearts. Paul had that in mind when discussing the superior benefits of the new covenant and its ministry. Announcing the terms of the new covenant, Jehovah said: “I will put my law within them, and in their heart I shall write it.” (Jer. 31:33) Similarly, Paul said to those at Corinth: “You are shown to be a letter of Christ written by us as ministers, inscribed not with ink but with spirit of a living God, not on stone tablets, but on fleshly tablets, on hearts.” Yes, “Jehovah is the Spirit,” and when we turn to him and allow his spirit to have free flow in our hearts by sticking close to his Word, then we can “with unveiled faces reflect like mirrors the glory of Jehovah.” Thus we can be used by him in the grand privilege of helping others to turn to him, or return to him. And do not forget that “he who turns a sinner back from the error of his way will save his soul from death and will cover a multitude of sins.”—2 Cor. 3:3, 17, 18; Jas. 5:20.
