CORRECTIVE MEASURES

An additional brief word might be offered at this point concerning the need and procedure for corrective measures as part of the spiritual development process.  It was one thing to lay out the biblical qualifications and deceptions, but it is another thing entirely to develop them with corrective measures.

The Need for Corrective Measures There are four major areas that require such attention, and they may be encountered at any stage in the process towards ministry or in ministry itself. The four do not receive equal attention; in fact, in some groups none of them receive much attention.

• Heresy.  The boundaries of sound doctrine will have to be drawn very carefully in order to make this an operative concern. Nevertheless, if someone turns from the basic teachings of the Christian faith and begins teaching things contrary to the Word of God, then the Apostles are very clear that action must be taken to prevent it.
• Violation of Holiness. This is a broad category for ethical and moral violations of the teachings of Scripture. Church readily focus on the moral difficulties; but there are many other issues in ethics and integrity that also must be addressed. Substance abuse would also belong in this range.
• Personal Problems.   Serious emotional, physical, or spiritual problems that hinder ministry must be addressed, whether it be anger, control, criticism, quarrelsomeness, depression, or the like. Marriage difficulties would fit under this heading, unless there was a problem of sin that led to it.
• Incompetence.  It would be hard to address this issue without close study and surveillance.  But if someone is simply not producing, or if the work is dwindling and splitting, then remedial action must be taken.  This difficulty may indicate another problem.  Amazingly, almost no one is ever removed for this problem.  

Every situation will, of course, be different.  However, there are several steps that should be followed to determine what action should be taken.  The goal is certainly for correction and either continuation or restoration to ministry if at all possible. These steps provide a suggested order:

1.   Confrontation.  The issue must be met head on by the spiritual leaders, who must determine if the matter is a private or a public concern. Always the interest of the Church and all the people involved must be given top priority. The elders or overseers who bring the case to the person are seeking confession, compliance, and correction.  We are just not good at this--we do everything to avoid it, as if confrontation is some sort of evil.  We may even deal with the problem in another way, rather than a healthy way.

2.   Cooperation. Much will be determined by the response to the issues brought to the person. If there is confession or compliance, a genuine concern for change, and a concerted effort to cooperate, then the whole process will take on a healing or renewal tone. But if their is denial, disagreement, or disputation, then something of a more stern approach will be needed, which may then require that the issue be brought up to the whole Church.

3.   Correction.  If the issue is a major issue, the correction may require the suspension of activities until the matter is taken care of; if it is a problematic issue, it may require a change of ministry once the process has been followed.  However, if the person is unwilling to acknowledge the problem or to cooperate to make changes, then a suspension might be required which may amount to dismissal.  But the point of the correction should be correction, not just punishment and removal (as if that will make the problem go away).

These are general statements, of course.  However, I should think that a few observations might be helpful here to guide in further thinking.  One, no one in ministry is free of the need for correction.  The issues may not be threatening to ministry or major problems for the Church; but everyone needs such accountability so that errors and difficulties can be addressed and changed.  Two, it is necessary for the spiritual life of the Church that everyone be growing spiritually through changes of attitudes and actions. Such assessments, however, must be done in love and humility.  Three, the purpose is always for restoration, healing, or correction. People should work towards that end through prayer and counsel even if the persons involved do not seem at the time to cooperate.