UGST Symposium 2004

Restoring the Fallen:

The Church’s Response to Sexual Misconduct

Presented by Melvin Reddy

Introduction

Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; {each one} looking to yourself, lest you too be tempted. Bear one another's burdens, and thus fulfill the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself. But let each one examine his own work, and then he will have {reason for} boasting in regard to himself alone, and not in regard to another. For each one shall bear his own load. And let the one who is taught the word share all good things with him who teaches.1

The absolute truth of the matter is that all men are sinners. In the sight of Christ

our righteousness are as filthy rags. The Bible states, “for all have sinned and fall short

of the glory of God,” (Romans 3:23). John MacArthur reminds us:

Sin is certainly a reality in every Christian’s life. John says, “If we say that we have no sin, we are deceiving ourselves, and the truth is not in us … If we say that we have not sinned, we make Him a liar, and His word is not in us.” (I John 1:8, 10). “For we all stumble in many {ways.}” (James 3:2)2

The question deals not with the reality of sin, but rather what should the church do

when a believer sins? Sin affects not only the believer himself or herself, but also affects

those he or she loves most. When a man or woman is entangled in an affair, he or she

brings harm to an extended circle of people as well – spouse, children, friends, and even

the one with whom he or she is sinning. At the heart of the matter, sin is a fissure in the

partition of holiness and purity. Without these elements in the believer’s personal life,

his or her usefulness in service to God is null and void. 1 Thessalonians 4:7 admonishes,

“For God hath not called us unto uncleanness, but unto holiness” and is further supported

by 1 Peter 1:16, “...Be ye holy; for I am holy”, as well as Matthew 5:8, “Blessed are the

1 Galatians 6:1-6; New American Standard Bible2 John MacArthur, The MacArthur New Testament Commentary: GALATIANS (The Moody Bible Institute of Chicago, 1987), p. 173.

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pure, for they shall see God”. Without purity and holiness, humanity is unable to live the

life a believer must strive toward in its pursuit to serve the Lord.

Sin does not have to be a willful and deliberate rebellion against God. It is often,

as the text above indicates, a “trespass” (the Greek word paraptoma is used by Paul

here), which has the basic idea of stumbling or falling. Most often, the Christian “does

not commit the trespass with premeditation but, on the contrary, fails to be on his or her

guard or perhaps flirts with a temptation he [or she] thinks he [or she] can withstand.”3

Inevitably, such dangerous flirtation frequently has disastrous consequences. What

should be the Christian response to those who have fallen into sin?

An even more probing question asks whether moral failure disqualifies an

individual from ministry. Christians are engaged in a lifelong process of sanctification,

and have the privilege of helping one another be restored to God and to a biblical pattern

of living. “God’s plan for the sinning brother [or sister] is ultimate restoration, and we

are the tools for the restoration.”4 Restoring someone caught in sin is a delicate ministry

and is to be carried out with wisdom, humility, patience and compassion.

The scope of this paper will entail examination into the following: the official

position of the United Pentecostal Church International, the biblical perspective of

restoration, the case for restoring fallen ministers, and will conclude with a synthesis of

the research and proposed model for the restoration process.

The Position of the United Pentecostal Church

At the United Pentecostal Church’s General Conference of 1990, the organization

adopted the following statement as its official position with regards to the restoration of

fallen ministers.5

The Bible clearly teaches that every Christian who fails God, except who blaspheme against the Holy Ghost, can be restored to salvation (Matthew 12:31; Mark 3:28-29). Restoration therefore includes both laymen and ministers, even if they commit fornication, fall prey to greed, become a drunkard, lose self-control, or turn to worship of idols. Moreover, all who are restored become free from condemnation before God and should be welcomed and trusted by the church.

3 John MacArthur, The MacArthur New Testament Commentary: GALATIANS , p. 173.4 Michael Smith, Restoring the Fallen: Guidelines for Restoration (Green Forest, AR: New Leaf Press, 1991), 20-21. 5 United Pentecostal Church Manual, Hazelwood, MO: Pentecostal Publishing House, 2004, p. 160.

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It further states,

In the United Pentecostal Church International, restoration of a fallen minister is limited to those who do not commit sexual sins: ‘Any minister affiliated with our organization proven guilty of adultery or fornication, or committing any other immoral offense shall forfeit his or her papers immediately...Such a minister shall never be qualified for reinstatement into the ministry of the United Pentecostal Church.6

Biblical Perspective of Restoration

As spiritual individuals, every person has the primary responsibility of restoration.

Paul instructs, “Brethren, even if a man is caught in any trespass, you who are spiritual,

restore such a one in a spirit of gentleness;” (Gal. 6:1a). Galatians 6:1 “calls for the

mature believers to identify their areas of strength and to mentor back to spiritual health

another ailing believer.”7 Dockery qualifies this viewpoint by stating, “mature Christians

must, in the power of the Holy Spirit, restore such errant believers.”8 A relevant parallel

can be drawn from an instance of a young child who falls. His or her greatest, most

immediate need is to be “lifted up.” Rarely would someone simply expect the child to

“get up” independently, but those who were close by would come to the child’s aid, help

the child to his or her feet, and embrace the child with love and assurance that everything

was going to be alright. So it is with a fellow laborer when he or she falls.

Exegesis of Galatians 6:1:

“Brethren, if a man be overtaken (prolamba,nw prolambano) in a fault (para,ptwma paraptoma), ye which are spiritual (pneumatiko,j pneumatikos), restore (katarti,zw katartizo) such an one in the spirit (pneu/ma pneuma) of meekness(prao,thj praotes); considering(skope,w skopeo) thyself, lest thou also be tempted(peira,zw peirazo)”.

A proper exegesis will offer valuable insight into the intended meaning of this

verse of Scripture. Galatians 6:1 is a continuation of Paul’s exhortation to the church of

6 Article VII, Section 9, Paragraphs 2-3, UPCI Manual, p.1617 Walter A. Elwell, Baker Theological Dictionary of the Bible (Grand Rapids: Baker Books, 1996), p.6758 David S. Dockery, Holman Concise Bible Commentary (Nashville: Broadman and Holman Publishers, 1998), p.572

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Galatia. “This sentence is closely related with the thought of Chapter 5. Recognizing the

possibility, too sadly proved by experience, that one who has chosen the life by the Spirit

may nevertheless fall into sin, the apostle exhorts those members of the community who

have not thus fallen to care for him who has.”9

Verse one begins with “Brethren” and refers to “an expression of kindness to

conciliate attention”.10 Paul admonished this group of believers to “fulfill the law of

Christ”.11 Bruce adds,

We may infer that he [Paul] knew how Christ had applied the commandment of Leviticus 19:18; ‘you shall love your neighbor as yourself’. Moreover, the injunction ‘bear one another’s burdens’ seems to be a generalizing expansion of the words immediately preceding it: ‘If a man is overtaken in a trespass, you who are spiritual should restore him in a spirit of gentleness’.12

The verse continues, “If a man even be overtaken” (that is, caught in the very act

before he expects: unexpectedly).13 “The first part of the sentence... is introduced by “if”,

which as the initial particle of a future more probable condition connotes some

indefiniteness, yet also suggest the probability of such a situation in the future.”14

Another writer adds, “Not gone into sin as a result of sinful premeditation, but surprised

by it. Those intending well are sometimes caught unawares.”15 Paul hypothetically

described the following,

An evil supposed, namely, that the wisest, the holiest, and the best of men, may be overtaken in a fault, and surprised by a temptation: If any man be overtaken: implying that any man may be so: that sin, or that misery, which befalls some men, may befall others, any others, yea, all others; for all are partakers of the same frail nature, subject to the working of the same corruption, and liable to the danger of the same temptation.16

Paul describes the process to which one must adhere when he or she discovers another’s

sin, “even if [he] is caught in any trespass.” The verse further states the issue that Paul

9 Ernest De Witt Burton, International Critical Commentary: The Epistle to the Galatians (Edinburgh: T & T Clark, 1952), p.324. 10 Jameson, Fauset, Brown (BibleWorks CD-Rom version), 1999.11 F.F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids: Eerdmans Publishing Company, 1996), p.110.12 Ibid, p.110.13 Jameson, Fauset, Brown (BibleWorks CD-Rom version), 1999.14 Richard Longenecker Word Biblical Commentary: Galatians vol. 41(Nashville: Word Books, 1990), p.272.15 The People’s New Testament Commentary (BibleWorks CD-Rom version), 1999.16 Family Bible Notes (BibleWorks CD-Rom version), 1999.

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is addressing, “‘a fault’, namely ‘a transgression,’ ‘a fall,’ such as a falling back into

legal bondage. “Here he gives monition to those who have not so fallen, "the spiritual,"

to be not "vainglorious" (Galatians 5:26), but forbearing to such (Romans 15:1).”17 This

word caught (prolambano) has a two-fold application and meaning. It can mean “in front

of” or, as it were, in the actual sight of all, like the woman brought to Jesus who had been

caught in the very act of adultery, or it can mean to be overtaken by the act itself. The

later application of the word seems to be what Paul has in mind here simply because he

also uses the word trespass (which carries with it the additional idea of slipping or sliding

off a slick path).

Regardless of the nature of the fall, the call remains to those “who are spiritual,

restore such a one in a spirit of gentleness;” (Gal. 6:1b). “Spiritual” refers to those

believers in the Lord Jesus who are walking in and filled by the Spirit of God in Christ

Jesus. This is a reference to the inner strength and power that Christ alone gives each

believer. Restoration is both impossible and impractical for those believers who are

young and weak in the faith. Again, MacArthur reminds us,

It should be noted that, whereas maturity is relative, depending on one’s progression and growth, spirituality is an absolute reality that is unrelated to growth. At any point in the life of a Christian, from the moment of his salvation to his glorification, he is either spiritual, walking in the Spirit, or fleshly, walking in the deeds of the flesh.18

Only a spiritual individual is capable of restoration because it is a supernatural

work of grace. Fleshly believers are often afraid to forgive because they have yet to

understand the true forgiveness of God, as revealed in Romans 5:8: But God

demonstrates His own love toward us, in that while we were yet sinners, Christ died for

us. God forgave while we were yet sinners, or in other words, when humanity was

caught, and held captive by sins. Dunn notes, “it is striking that such concern should be

Paul’s immediate response to such a ‘transgression,’ rather than the thought of discipline

and punishment.”19 Until one understands the true nature of His forgiveness toward

humanity, one does not have the capacity to forgive, let alone restore others. “Any form

of discipline, whether it be a simple warning or the ultimate act of exclusion from 17 Jameson, Fauset, Brown (BibleWorks CD-Rom version), 1999.18 John MacArthur, The MacArthur New Testament Commentary: GALATIANS, p. 173.19 James D.G. Dunn, Black’s New Testament Commentary: The Epistle to The Galatians (Peabody, MA: Hendrickson Publishers, 1993) p.321.

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membership, should always be understood as a part of the total process of restoration.

The goal of discipline is not exclusion, but restoration.”20

The crux of the message for the church of Galatia revolves around the word

“restore.” The Greek usage bespeaks a dislocated limb, reduced to its place.21 “Such is

the tenderness with which we should treat a fallen member of the Church in restoring him

[or her] to a better state.”22

First Paul shows what should be done. He says that Christians are to restore the person who has fallen to sin. The verb (kararizo) is a medical term used in secular Greek for setting a fractured bone. What is wrong in the life of the fallen Christian is to be set straight. It is not to be neglected or exposed openly.23

“The whole atmosphere of the word lays the stress not on punishment but on cure; the

correction is thought of not as a penalty but as an amendment.”24 Longenecker declares,

“Here in Galatians 6:1, it (restore) is evidently used in an ethical sense to mean ‘restore’

to a former good state”25 Barnes argues that Paul “exhorts them in Galatians 6:1, to bring

back to the ways of virtue anyone, who through the strength of strong temptation, had

been led astray.”26 “Restore” (katarti,zw katartizo) means to thoroughly prepare

something to meet demands; (1) put in order, restore to a former condition, mend, repair

(Matthew 4.21; Galatians 6.1).27 As Boice likened restoration to the setting of a broken

bone, the word katartizo implies that this step is an integral and necessary part of the

healing process. The restoration of a sinful individual is always done by helping them

recognize that their trespass was indeed a trespass. Without acknowledgement of the sin,

restoration is impossible. However, once the minister has confessed his or her sin before

God, turned from it in repentance, and sought God’s forgiveness it is our responsibility to

restore such a one in a spirit of gentleness (Gal. 6:1c). “The principle of restoration is

loving one another. Christians are responsible for one another and, because of the love of

20 Don Baker, Beyond Forgiveness: The Healing Touch of Church Discipline (Portland, OR: Multnomah Press, 1984), 34. 21 Jameson, Fauset, Brown (BibleWorks CD-Rom version), 1999.22 Ibid.23 James Montgomery Boice The Expositors Bible Commentary: Galatians vol. 10, (Grand Rapids: Zondervan, 1976), 501. 24 William Barclay, The Letters to the Galatians and Ephesians (Philadelphia: Westminster Press, 1977), p.53. 25 Richard Longenecker Word Biblical Commentary: Galatians vol. 41, p.273.26 Barnes Notes (BibleWorks CD-Rom version), 1999.27 Thayer’s Greek English Lexicon (BibleWorks CD-Rom version), 1999.

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God that comes to them through the Spirit, they carry one another’s burden when those

burdens are too difficult for one person to carry.”28 Fallen Christians require loving

“confrontation, understanding, encouragement, and companionship. They need someone

who will...help share their burden until the weight is reduced to a bearable level.”29

Barkley concludes his thoughts on this particular phrase by stating, “Paul goes on to say

that when we see a man [or woman] fall into a fault, we do well to say, ‘There but for the

grace of God go I’.”30

“Such action requires a ‘spirit of gentleness.’ In order that such barriers may be

removed, Paul urges the spiritual Christian to consider his [or her] own weaknesses and

possible shortcomings.”31 “Meekness” is that temper of spirit towards God whereby we

“accept His dealings without disputing; then, towards men, whereby we endure meekly

their provocations, and do not withdraw ourselves from the burdens which their sins

impose upon us.”32 “Paul emphasis here is not that this restoration should be done but

how.”33 His emphasis is on the word “gently”, though this is a good translation for en

pneumatic prautetos (literally, “in the spirit of humility”), it masks the key word

“spirit”.34 Paul is making a connection to the “fruit of the spirit” in 5:23 (“humility”), he

enjoins the Galatians to restore the sinning brother under the influence of the “Spirit who

provides humility.”35 “One of the reasons why spiritual Christians should attempt the

ministry of restoration is that only the spiritual are gentle.”36 Boice suggests Paul says

that the “work of restoring must be done by those who are spiritual. This word ‘spiritual’

(pneumatikos), refers to how ‘restoring’ is exactly what a spiritual Christian would do.”37

Regardless of the nature of the fall, we “who are spiritual, restore such a one in a spirit

of gentleness;” (Gal. 6:1b). Dunn suggests that, “Paul evidently expected those who

were led by the Spirit to provide the spiritually sensitive leadership (rather than any

28 Scot McKnight The NIV Application Commentary: Galatians, (Grand Rapids: Zondervan, 1995), p.285.29 Charles Swindoll, Galatians: Letter of Liberation (Fullerton, CA: Insight For Living, 1987), p.119. 30 William Barclay, The Letters to the Galatians and Ephesians, p.53.31 Charles R. Erdman, The Epistle of Paul to the Galatians (Philadelphia: Westminster Press, MCMXXX), p.12732 Jameson, Fauset, Brown (BibleWorks CD-Rom version), 1999.33 Scot McKnight The NIV Application Commentary: Galatians, p.285.34 F.F. Bruce, The Epistle to the Galatians. (NIGTC. Grand Rapids: Eerdmans, 1982), p.260.35 F.F. Bruce, The Epistle to the Galatians, p.260.36 J.R. Stott, Only One Way: The Message of Galatians. (BST. Downers Grove, Illinois: Intervarsity, 1968), 161-162.37 James Montgomery Boice The Expositors Bible Commentary: Galatians vol. 10, p. 501.

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rulebook formalism) which such delicate situations required.”38 Such wisdom in

leadership is founded in a proper understanding of the true nature of Christ’s forgiveness,

thereby empowering the believer to help bring about restoration.

The verse concludes by acknowledging that spiritual Christians are, in fact, aware

of their vulnerability, admonishing them, “Considering thyself, lest thou also be

tempted.” “We ourselves may be caught by temptation and sin. Let us bear in mind that

we are not infallible, and judge others gently.”39 Paul says that the restoration should be

made “gently” and with consciousness that none, no matter how spiritual, have

“immunity from temptation and that all can fall.”40 “The community should take it upon

itself to restore such a person because this is one way a family expresses its love.”41 Paul

is addressing those who are restoring, and so one must envision the restorer as a person

who undertakes not only to point out problems and sins, but also to carry the

responsibility of helping that person become free from that entanglement.42 “Fraternal

correction, or brotherly reproof, is a great duty which Christians mutually owe one to

another, when they either run into error, or fall into sin: If any of you be overtaken,

restore him.”43

A Case For Restoring Fallen Ministers

Though the Bible is quite clear in its admonition of the believer’s role in restoring

a fallen brother or sister, the degree and manner in which this command is fulfilled is

greatly debated among believers. There are many who strongly feel that this call to

restoration refers to relationship and fellowship, not restoration to leadership. When

objections are raised regarding the restoration of fallen ministers, they frequently point to

the qualifications for leadership offered in 1 Timothy 3 and Titus 1. While these

passages do offer qualities of elders and deacons, they were not legal regulations, nor

judicial dictates. To approach these passages as though they provided exhaustive

guidelines binding for leadership is, in fact, problematic. As Duane Litfin notes 38 James D. G. Dunn, The Theology of Paul the Apostle (Grand Rapids: Eerdman’s Publishing Company, 1998), p.585. 39 The People’s New Testament Commentary (BibleWorks CD-Rom version), 1999.40 James Montgomery Boice The Expositors Bible Commentary: Galatians vol. 10, p. 501. 41 Scot McKnight The NIV Application Commentary: Galatians, p.285.42 Ibid, p.285.43 Jameson, Fauset, Brown (BibleWorks CD-Rom version), 1999.

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regarding the requirement that elders are to be husband of one wife, “This ambiguous but

important phrase is subject to several interpretations. The question is, how stringent a

standard was Paul erecting for overseers?”44 If Paul were writing laws and “erecting

standards,” then it is incumbent upon interpreters to define precisely those standards.45

This kind of approach has yielded “several interpretations.”46 Although there is much

debate over this passage, perhaps the question the true intent of this particular passage

must be addressed if one is to determine an appropriate application.

At least three reasons preclude interpreting these statements as law. First, the

vocabulary that Paul uses does not contain the legal terminology of the Septuagint

translation of the Pentateuch. Second, Paul’s statements about law in 1 Timothy and

Titus preclude the possibility that he could think of himself as writing legal dictates.

Third, Paul’s theology of sanctification by faith and not by law excludes any thought of

him legislating to the churches. In writing to Timothy about what kind of men to choose

for elders, Paul uses the Greek term dei (“must” or “ought”) to introduce (1 Timothy 3:2)

and conclude (1 Timothy 3:7) his comments. Paul also uses dei in the instructions to

Titus about what kind of men to appoint as elders (Titus 1:7). The Septuagint translation

of the law does not use dei to formulate commands. If Paul wanted to issue legislation,

he could have made that intent clear by following the pattern and vocabulary of the

Pentateuch, but he did not. In fact, Paul uses dei in 1 Timothy 3:15 to remind every

believer how we ought to conduct ourselves in the household of God.47 If one interprets

dei as introducing legal requirements for the elders earlier in the chapter, consistency

requires doing the same for everyone in the household of God on the basis of 1 Timothy

3:15.

Looking at the statements Paul makes about the law in 1 Timothy and Titus, it is

clear that he does not intend to impose a new law on church-age believers. In 1 Timothy

1:6–10, Paul states that those who want to be law-teachers have turned aside from the

true faith. Law is not made for a righteous person, but for the lawless and insubordinate

44 A. Duane Litfin, “1 Timothy,” in Bible Knowledge Commentary, New Testament (Wheaton, IL: Victor, 1983), 736.45 Ibid.46 Ibid.47 A. Duane Litfin, “1 Timothy”, p. 736.

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(1:9). In 1 Timothy 4:1–4, Paul views the legalistic teachings of abstinence as doctrines

of demons. In Titus 3:9, Paul warns, shun strife and legal (nomikas) fights. If the

descriptions of elders in 1 Timothy and Titus were intended as judicial statements, such

statements would certainly welcome strife and division regarding the legal stipulations

associated with the term. In this instance, it could not have been Paul’s intent to write

law.

Finally, Paul’s theology of sanctification is a sanctification by faith apart from

works of law. He heatedly challenges the Galatians, This only I want to learn from you:

Did you receive the Spirit by the works of the law, or by the hearing of faith? Are you so

foolish? Having begun in the Spirit, are you now being made perfect by the flesh

(Galatians 3:2–3)? No perfection can be attained by works of law, for as many as are of

works of the law are under the curse (Galatians 3:10). It is the work of the Spirit that

produces a sanctified life (Galatians 5:16–23). If Paul’s intent were not to legislate, what,

then, was he trying to do? He provides a description of a church elder in ideal standing.

Similarly, Proverbs 31:10–31 describes a noble wife in idyllic terms. If Proverbs 31:10–

31 were treated as law, all women would fall short in comparison. The romanticized

description of a noble wife helps us to select a good wife and to appreciate the noble

things she can do. Similarly, the idealized description of an elder gives us a picture of the

kind of leader to select and helps us to appreciate his or her strengths. Elders are to be

blameless (1 Timothy 3:2), but as Francis Schaeffer has noted, “if we demand, in any of

our relationships, either perfection or nothing, we will get the nothing.”48

The requirements offered for church leaders pertain to character and to Christ-like

growth. The kind of elders the church needs are sincere men and women of faith whose

progress is manifest to all (1 Timothy 4:15). Still, it might be argued that some sins are

worse in the eyes of God. Thus, these sins would unalterably exclude someone from

office in the church. For example, God hates divorce (Malachi 2:16) so divorce excludes

a person from leadership in the church. However, God makes similar statements of

disapprobation about other sins that He clearly does forgive. For example, sodomy is an

abomination to God (Leviticus 18:22), but that sin is specifically forgiven in 1

Corinthians 6:9–11. The fact that God expresses His loathing of some sins does not

48 Francis Schaeffer, No Little People (Downers Grove: InterVarsity, 1974), 47.

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render them unforgivable, nor does the person who commits those acts be permanently

disqualified from leadership.

The Forfeiture of God’s Calling

One does not forfeit God’s call to ministry by human failure. Does Romans

11:29, For the gifts and the calling of God are irrevocable, apply to the individual?49

Does God change His mind about a call to leadership that He has placed on a person?

One could argue that an individual call to leadership is revocable because the call to

service in the church comes through the church, rather than directly from God.50 The

argument is that if the church calls the individual into leadership, then the church can

revoke that call. Certainly a local church can call an individual to a particular ministry

and can, subsequently, revoke that call.

A parallel appears when Paul invited John Mark for the first missionary journey,

but refused to allow him on the second.51 Paul’s refusal to allow Mark to serve with his

team did not revoke God’s plans for Mark’s life. Mark continued in leadership with

Barnabas (Acts 15:39), with Peter (1 Peter 5:13), and eventually with Paul once again

(Colossians 4:10, cf. 2 Timothy 4:11). God even used Mark to write one of the Gospels.

The apostolic church has a precedent of individual’s receiving God’s call to service, and

following that call, from its very beginnings. .

The Scriptures abound with examples of leaders who failed in various ways but

retained God’s call to leadership. Some instances do require careful consideration. That

God rejected Saul from being king (1 Samuel 15:26) might appear, at first sight, to be an

unequivocal example of God’s call being lost. Further examination leaves room for

doubt. Clearly the rebuke to Saul means that he will not found a dynasty and that God’s

blessing is withdrawn or reduced. On the one hand, the Spirit of the Lord departed from

Saul (1 Samuel 16:14), but on the other hand, Saul continues to reign and continues to

have victories over the Philistines (1 Samuel 17; 18:30; 23:26–24:1). David consistently

49 The Greek term underlying the word gifts in Romans 11:29 is charismata. Generally this term, in its plural form, is used as a technical term for spiritual gifts given by the ascended Christ to the church. This reference about gifts given to Israel in ancient times does not seem to be used in this technical sense.50 According to Acts 20:28, the overseers (elders or pastors, cf. 20:28 with 20:17) receive this role from the Holy Spirit. The church’s place is to recognize and honor what God has done.51 See Acts 13:4–5 and Acts 15:36–41.

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recognizes him as the Lord’s anointed (1 Samuel 24:6; 26:9; 2 Samuel 1:14). In fact,

Saul died as a king, having never been forced out of office.

Saul’s successor for the kingship of the nation fell into a precarious position and

was confronted by the prophet Nathan in 2 Samuel 12. This bold instance of restoring a

sinful leader is the method in which Nathan confronts David. David’s sin of adultery

with Bathsheba (2 Samuel 12) and subsequent murder of her husband Uriah was

unparalleled by a leader of this caliber. If at first Nathan was indirect and polite as he

recounted his parable of a rich man who had oppressed a poor man, he was bold and

direct in his accusatory words to the king, “thou art the man” (2 Samuel 12:7). This case

demonstrates the boldness used by God to bring about the desired repentance and

restoration necessary for the sin to be forgiven (12:13).

Observing other scriptural examples, God seems to delight in restoring fallen

leaders to office. His grace is sufficient to overcome the most vial offenders. For

example, the worst king of Israel, Ahab, repents and is forgiven.

But there was no one like Ahab who sold himself to do wickedness in the sight of the LORD, because Jezebel his wife stirred him up. And he behaved very abominably in following idols, according to all that the Amorites had done, whom the LORD had cast out before the children of Israel. So it was, when Ahab heard those words [of judgment from Elijah], that he tore his clothes and put sackcloth on his body, and fasted and lay in sackcloth, and went about mourning. And the word of the LORD came to Elijah the Tishbite, saying, “See how Ahab has humbled himself before Me? Because he has humbled himself before Me, I will not bring thecalamity in his days. In the days of his son I will bring the calamity on his house“ (1 Kings 21:25–29).

God had pronounced judgment on Ahab (1 Kings 21:20–24), but because of his

humility and repentance, God kept him in office. Likewise, Manasseh, the worst king of

Judah (2 Chronicles 33:1–11), was restored to office. He did all manner of wickedness

and refused to respond to God’s word, so God sent the Assyrians who took him prisoner

to Babylon. However, Now when he was in affliction, he implored the LORD his God,

and humbled himself greatly before the God of his fathers, and prayed to Him; and He

received his entreaty, heard his supplication, and brought him back to Jerusalem into his

kingdom. Then Manasseh knew that the LORD was God (2 Chronicles 33:12–13).

God seems to delight in saving the chief of sinners in various generations and employing

them in leadership. Certainly these examples could argue for irrevocable calling. Tim

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LaHaye regards it as a possibility. He writes, “While this verse [Romans 11:29] comes in

the midst of a heavy, doctrinal passage about God’s call to Israel, who can say it is not

one of God’s principles that can stand alone?”52

Scripture leads one to conclude that a person can be completely forgiven and

restored to leadership. Theoretically, everyone could be restored. “Forgiveness is an act

of mercy toward an offender, someone who does not necessarily deserve our mercy.”53 .

There is no lack in God’s grace, mercy, and power. MacDonald writes about the grace

that he calls restorative grace. Restorative grace is “God’s action to forgive the

misbehavior and to draw the broken-world person back toward wholeness and usefulness

again”.54 It is God’s response to the acts of repentance and brokenness. Restorative

grace doesn’t mean that all of the natural consequences of misbehavior vanish, but it does

point toward a wholeness of relationship between God and the one who has returned in

repentance.55 He adds a cautionary note, “If the misbehavior is great enough in

consequence that others are also greatly affected or offended, it may become necessary

for restorative grace to be received also from those involved.”56

Who can withhold forgiveness? Joseph Kenneth Grider writes, “There are to be

no limitations whatsoever to forgiveness of one’s fellows”.57 In Luke 17:4 it is to be

“seven times in a day,” and until “seventy times seven” in Matthew 18:22, both of which

signify limitlessness. It is to be an attitude of mind even before the offending party asks

for pardon, as is implied by Jesus, “if ye forgive not every one his brother from your

hearts” (Matthew 18:35).

Ministry of Restoration

Hutter declares, “The ministry of restoration is a ministry by the spiritual

Christian to the sinning believer. By the ‘spiritual’ Paul does not mean a special class of

Christians set apart either by the particular high degree of holiness they have attained or

52 Tim LaHaye, If Ministers Fall, Can They Be Restored? (Grand Rapids: Zondervan, 1990), 110.53 Robert D. Enright, Forgiveness is a Choice: A Step-by-Step Process for Resolving Anger and Restoring Hope (Washington, DC: APA Life Tools, 2001), 25. 54 Gordon MacDonald, Rebuilding Your Broken World (Nashville: Oliver Nelson, 1988), 190.55 Ibid, p. 190.56 Ibid, p. 190.57 Joseph Grider, “Forgiveness” in Baker’s Dictionary of Theology (Grand Rapids: Baker, 1973), 226.

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by their elected or appointed position in the church.”58 By using this term, Paul may be

referring “to the previous chapter where he has been insisting that if we ‘walk by the

Spirit’ we ‘shall not fulfill the lust of the flesh’.”59 “All believers...are ‘spiritual’; they are

people of the Spirit, born of the Spirit, indwelt by the Spirit, guided by the Spirit,

empowered by the Spirit.”60 “But when a believer falls into sin, he or she needs the help

of those in whom the Spirit’s work has not been so completely disrupted by the

abnormality of sin.”61

Restoring a sinning brother or sister calls for a faith that is both bold and humble--

bold enough to confront sin and do battle with the forces of darkness, and yet humble

enough to see how prone every individual is to sin but depend on the Lord so that he or

she will not fall into sin during the process of seeking to restoration. “Paul urged the

Galatians to ‘bear one another’s burdens,’ which in turn involved caring for those

straying from the faith, restoring backsliders (Galatians 6:1, 2).”62 While never easy, it is

vital to the spiritual health of the church.

Restoration to Fellowship Versus Restoration to Ministry

Distinguishing restoration to fellowship from restoration to ministry is not

biblical. How absolute is forgiveness? Does a stigma remain for various sins even after

forgiveness? Undoubtedly, consequences of sin may remain. For example, a person may

acquire AIDS through a sinful lifestyle, and may not receive physical healing when the

Lord forgives his or her sins, but does this disqualify them from leadership? The Lord’s

example of complete forgiveness is seen both in the definition of the New Testament

verbs “forgive”63 and in the explicit statements of Scripture, such as Psalm 103:3, 12, who

forgives all your iniquities, Who heals all your diseases . . . as far as the east is from the

west, so far has he removed our transgressions from us. Kent Hughes and John

Armstrong argue vigorously against this view of forgiveness. They emphasize the biblical

58 David K. Huttar, Galatians: The Gospel According to Paul, (Camp Hill, PA: Christian Publications, 2001), 164.59 Charles R. Erdman, The Epistle of Paul to the Galatians: An Exposition, (Philadelphia: Westminster Press, MCMXXX), 126.60 David K. Huttar, Galatians: The Gospel According to Paul, p.164.61 Ibid, p. 16462 Gerald Hawthorne, Ralph Martin, Daniel Reid, The Dictionary of Paul and His Letters (Downers Grove, IL: InterVarsity Press, 1993), p.658. 63 The verb carizomai means “to deal graciously with” and afihmi means “to send away.”

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demand for “blamelessness,” however rest their argument on a conception of degrees of

sin.64 Such reasoning betrays the belief that some sins are greater than others, and those

great sins are magnified when ordained leaders in the church commit them.65

Such limitations to God’s grace are not biblical. The greater the sin is, the more

glory in its forgiveness. Paul puts it, where sin abounded, grace abounded much more

(Romans 5:20). One might also ask, “Is a person truly forgiven if trust is withheld?” If

some sins carry a stigma that makes a person a second-class citizen permanently, can it

truly be said that this person is forgiven? Galatians 6:1 indicates a process for

restoration, during which a person might be unqualified for leadership. On the other hand,

a permanent disqualification from leadership would seem to defeat grace implying that at

least for some sins, grace does not abound.

As reflected in the position paper in the UPCI’s ministerial manual, the

expectation that ministers be held to a higher standard than laity is quite obvious. To

some extent, this expectation is held rightly so. When God entrusts His kingdom into the

care of an individual, that individual will certainly be required to give an account of his

or her stewardship and faithfulness.66 The UPCI position, however, also betrays a

presupposition that some sins are greater than others, and should be dealt with

accordingly. As such, a licensed minister may not be restored to ministry if his or her sin

was sexual in nature. Further, the only instance offered in the position paper in which a

minister may not receive a restored ministerial license would be in the instance of sexual

immorality. Hypothetically, then, one may conclude that a minister could be restored to

licensure after such sins as embezzlement, worship of idols, or even murder. It seems

that this prohibition may limit the ability of the fallen minister to truly fulfill God’s will,

and may fall short of the true goal of church discipline, reconciliation with Christ and the

body.

Synthesis

64 R. Kent Hughes and John H. Armstrong, “Why Adulterous Pastors Should Not Be Restored” in Christianity Today (April 3, 1995): 33ff.65 Ibid, 33ff. 66 Luke 12:48.

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A Proposed Model for the Restoration Process

Restoration can only begin when the person who has made improper choices fully

comes to the place where he or she desires to make a positive change. Restoration is a

process and not to be entered into lightly or accomplished quickly. Gordon MacDonald

writes, “There are no words to describe the inner anguish of knowing that you have

disappointed and offended God, that you have violated your own integrity, and that you

have betrayed people you really love and care for”.67 “Restoration involves relationships

that help the restoree relate to God and others again in positive and appropriate ways.”68

A model for restoration is offered in the powerfully vulnerable account of one

group’s journey of restoration, in Restoring the Fallen.. Based on their own experience in

the path to reconciliation, the authors formulate a plan for helping those who have fallen

to sin gain forgiveness and freedom from the sin that bound them. The path to

reconciliation begins with an honest admission of the sin and guilt associated with that

sin. True confession must be made of the event and to the extent of the sinfulness as the

initial step I the process. The process of restoration will be significant but essential in

truly restoring a fallen minister to the place of usefulness once again in the body of

Christ. “The foundation is reconciliation with God. It begins with God’s working in the

heart of the one whose choices have led him or her into sin and separation from God.”69

“God’s solution to the fear of rejection is based on Christ’s sacrificial payment for our

sins. Through this payment, we find forgiveness, reconciliation, and total acceptance

through Christ.”70 Reconciliation means that those who were at enmity with God are

reunited with Him.

Once confession is made, the individual must strive to sincerely request

forgiveness from each of the hurting parties involved. These factions would include the

spouse, children, friends, the church family, the one with whom he or she is sinning, and

ultimately God. The individual must desire to embark on the rebuilding portion of his or

her relationship with God and others. Following the formation of a “Spiritual Care

Team,” a group of people who are committed to assist in the process of healing and

restoration, they will initiate “encouragement, [and] direct and exhort, but the sinner must 67 Gordon MacDonald, Rebuilding You Broken World (Nashville: Nelson, 1988) p.163. 68 Wilson Restoring the Fallen, p.56. 69 Wilson Restoring the Fallen, p. 44.70 Robert McGee. The Search for Significance (Nashville: W Publishing Group, 2003), p.63.

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choose whether he or she really wants to pursue restoration.”71 “The positive impact of

restoration begins when the one being restored has confessed all sin and is no longer

living in secrecy and denial.”72 The individual must be committed to the restoration team

and must begin the process of renewed involvement with God, the family and other

believers associated with the person.73 “The heart of the individual must be open to

God’s discipline, grace and mercy, and to the direction of the Spiritual Care Team.”74

It is imperative that the church offer support throughout this process. There are

eight traits that are identified by Wilson, Friesen, & Paulson as imperative within a

restoring church. These are: “(1) a safe place to be real, (2) a place where godly judgment

is administrated, (3) a place where grace is extended, (4) a place for discipline, (5) a place

for accountability, (6) a place where truth-telling is practiced, (7) a place where the

restoree is validated for returning to ministry, (8) a place that is a haven for the fallen

person’s family.”75 One of the most important components in the restoration process is a

group of believers who are committed to assisting the fallen individual as they begin to

mend their relationship with Christ. As the goal of this process is a complete

reconciliation of relationship, the fallen minister will need this team to be committed over

an extended period of time. In an account of his own restoration process, Wilson offers

details of the grueling, taxing journey that he and his faithful care team traveled over a

period of years. His process took place over a period of three years, during which he was

not active in ministry and took steps to prove his growth and accomplishment of goals set

forth by his team.76 Such continual monitoring, goal setting, and evaluation was key to

his success, and his restoration to ministering to others.

With the support of a group of committed people, a spiritual care team, the

prayers of the assembly, and the continued assistance of those in leadership, those who

have fallen into sin may be restored to the place that Paul originally described. “The

concept of the Spiritual Care Team is a valid and workable approach to restoration,

especially in the lives of those who have had a leadership role in the church. However, it

71 Wilson Restoring the Fallen, p.45. 72 Ibid, p.45. 73 Ibid, p.45-46. 74 Ibid, p.50. 75 Ibid, p.128-134. 76 Ibid, p. 153.

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is clear that the success hinges upon the willing participation of the restoree.”77 The

model is a beginning and is not perfect, but could be an excellent starting point to the

road of restoring the fallen leaders of our movement.

Concluding Thoughts

Restoration of ministers who have fallen to sexual misconduct is an extremely

controversial subject and an emotionally charged issue. Sexual misconduct is

inexcusable and must be dealt with accordingly. However, one must always consider the

abounding grace of Christ toward those whom He has called according to His purpose.

“Blamelessness” can be a subjective matter of perspective. Many would support the

position that the United Pentecostal Church currently holds, that if an individual falls into

sin, he or she must never be permitted to hold license again with the organization. Some

would state that Christ’s love and grace can cover a multitude of sins. Have we done an

adequate job at truly restoring individuals to the original condition as described by Paul

in Galatians 6:1? Who will speak for those whose voices have been silenced? Is God’s

forgiveness “big” enough to cover all sins? As the body of Christ answers the call to

service, it must take a closer look at our current practices regarding the restoration of

ministers who have faced sexual misconduct. The task of reconciliation is, in fact, the

very lifeline and mission of the church, and it should be available to all, regardless of

whether they hold license with an organization.

77 Wilson, Restoring the Fallen, p.186.

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