Process on Discipline and Restoration

DOVE International has established clear biblical guidelines for discipline and restoration of church leaders and church members. The goal of all discipline is restoration.

Contents

Click on each section title to read that section or scroll on to read the entire document.

Teaching on Purpose of Church Discipline

• Reasons for Discipline
• Guidelines for Corrective Discipline of Leaders
• Guidelines Concerning Sexual Sin of Leaders
  

Process on Discipline and Restoration

• Teams Who Lead the Process
• Step One – Discovery
• Step Two – Assessment
• Step Three – Determination
• Step Four – Confrontation, Repentance, and Response
• Step Five – Confession, Consequences and Building a Process towards Healing and Restoration
• Step Six – Reconciliation toward Restoration
• Process for Reporting

Additional Resources

 

Teaching on the Purpose of Disciple and Restoration

DOVE International has established clear biblical guidelines for discipline and restoration of church leaders and church members. They can be applied as deemed suitable in each particular culture and situation. ​​

Why We Practice Church Discipline

Biblical church discipline protects the purity of the church, the health of its leadership, and the well-being of the entire body. Although difficult, failing to address serious sin out of fear of confrontation causes greater harm to the church and the Lord’s name.
The Lord God we serve is a God of grace who dis­ciplines, reconciles and restores. Hebrews 12:11 tells us, “No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it” (NIV).

Discipline flows out of relationship and accountability. It is essential for healthy growth and shapes our hearts and lives into greater conformity with Jesus Christ.

Mankind was designed by the Lord to have limits and for correction to occur when those limits are breached. We can easily see this in the Garden of Eden. Limits were both in the Garden itself and in the command not to eat of the tree of the knowledge of good and evil. When the limits of the command were broken, discipline occurred. Even as Christians, we are given freedom and limits. These freedoms within corresponding limits serve in the discipline of our lives.

The Father has the right to discipline our lives because we are His. The fact that He disciplines is proof that we are His children (Hebrews 12:1-13). Since we are His children, we need to recognize, be thankful for and submit to His process of discipline.

There are various types of discipline, but they all have the same purpose: to shape our hearts and lives into conformity with the image and likeness of Jesus Christ. The Bible says, “Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. To this end I also labor, striving according to His working which works in me mightily” (Colossians 1:28-29).

Authority for Discipline

Church leaders exercise both relational authority (influence through relationship with Christ and others) and governmental authority (the responsibility of office to protect, direct, and correct). Church governmental authority comes with the role, office, call, and appointment of a specific office. This authority is not inherent in a person; rather it lies in the responsibility of the leadership position.

Although much of the church and society in general seem to be operating in a mind-set opposed to restrictions and discipline, God expects the church to exercise discipline over its members. In so doing, it must guard against harshness and condemnation. The overall goal must be restoration of a fallen member, purification of the church, and in the end, glorification and honor of God.

“Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted” (Galatians 6:1).

Types of Discipline

There are various types of discipline, but they all have the same purpose: to so shape our hearts and lives that we are brought into conformity with the image and likeness of Jesus Christ (Galatians 4:19).

When we look at types of discipline in the Scriptures, we see two general distinctions—discipline that teaches, instructs and equips us in a positive way, or discipline that is punitive.

Positive Discipline

Positive discipline can be defined as the building of our hearts and lives through correction, warning, reproof, rebuking, teaching, training in righteousness, prayer, personal ministry, deliverance, relational accountability, friendship and discipleship.

Punitive Discipline

Punitive discipline can be defined as the building of our hearts and lives through things that may include public rebuke, disciplinary actions of accountability, loss of position or loss of fellowship with the church when positive discipline is repeatedly rejected, among others.

If we do not heed the positive discipline of the Lord, our spiritual growth and maturity will be choked, and in some cases, this will lead to punitive discipline. This warning is simple, we do not have to walk the road of punitive discipline if we will heed the clear word of the Lord. The punitive discipline of the Lord comes because of unbelief, rebellion, stubbornness, pride and hard heartedness without repentance. It comes because the positive discipline of the Lord hasn’t been heeded, time and time again. (Proverbs 5:12; 25:10)

We’re all imperfect, but that does not mean we are separated from God, relationally with others, or separated from our accountability within the local church.

A Responsive Heart to Discipline

A healthy response to discipline accepts personal responsibility without excuses or blame-shifting. An unhealthy response to discipline deflects personal responsibility through a deep need for self-preservation. A failure always relates to our personal decisions first and then our actions.

There is a difference between one exposing their sin or failure by confession, versus our sin or failure being exposed by another. One is our own volition, which will decrease collateral damage, and the other is more serious and can become a stain on the body of Christ and result in unknown levels of collateral damage.

The outcome of sin or moral failure is based on two important factors: what we as an individual do about our own failure, and then what leadership does about that failure.

No Christian leader rejoices over the need for corrective discipline. It is a duty which must be performed when other more positive methods to cause growth and maturity have failed. The wise leader will enter into a corrective disci­pline situation with compassion, understanding and an abundant supply of grace as well as a firm commitment to truth and accountability.

The desired outcome of corrective discipline is always cleansing and restoration. Leaders can be grateful that this important tool is available to help protect the health of the body of Christ.

Reasons for Discipline

Church members or leaders may need corrective discipline for any number of reasons. When a member or leader, enters into sin in a way that threatens his or her own spiritual life and those around him or her, that person, as well as the church, must be protected. The church needs wise and decisive action of its leaders in such a case. In addition, other church members must understand their own role in the process of corrective discipline and restora­tion. Some areas that may require decisive discipline of church members include:

• Unresolved offenses between members, irreconcilable disputes
• Immorality (including affairs, pornography)
• Sexual abuse, sexual harassment
• Physical abuse
• Abuse of authority (Excessive control, manipulation, intimidation)
• Racism
• Ongoing marital discord
• Ongoing refusal to receive input from overseers
• Drunkenness, disorderly conduct
• Extortion
• Theft, misuse and abuse of finances
• Railing
• Rebellion
• Divisiveness, participation with an effort to subvert leadership
• Slander
• Misuse of spiritual gifts for personal gratification
• Spiritual abuse of any form
• Any inappropriate emotional connection resulting in emotional control
• Misapplication of scripture, advocating heretical teaching, apostasy
• Grooming behaviors, exploitation
• Any form of disobedience to the Bible

The Kingdom Accountability document has even further resources and examples of other forms of abuse that may be used as a reference. (“Kingdom Accountability Project — International Coalition of Apostolic Leaders”)

The New Testament contains very clear instructions about the need for discipline and its place in church life.

Failure to Discipline

A church’s leadership may fail to discipline a sinning member for any of several reasons. It is good to explore reasons briefly in order to know and understand them in advance. When discipline situations occur, a foreknowledge of the difficulties involved can support the resolve and effectiveness of church leadership. Fear and ignorance are the two primary reasons expressed for failure to discipline:

Fear

Fear of the congregation’s distaste for the process
Fear of the people developing an emotional identification with the problem
Fear of the church receiving a reputation in the community of being legalistic
Fear of angry, bitter or destructive reactions from those under discipline
Fear of wounding the tender spirits of children and young people
Fear of embarrassment, damaged ministry or reputation to the disciplined
Fear of legal repercussions

Ignorances

Ignorance of the necessity for discipline
Ignorance of the biblical principles of discipline
Ignorance of the process of discipline

Benefits of Church Discipline

1.   It has the potential for bringing about change and growth in the individual’s life when nothing else will.
2.  It evidences a standard of biblical conviction for living that the Christian is commanded to uphold.
3.  It prohibits the leavening influence of sin from gaining a foothold in other members of the congregation.
4.  It counteracts the spirit of lawlessness of our age.
5.  It underscores the value of righteousness as the basis for all relationships in the body of Christ.
6.  It is part of the responsibility of the oversight of the local church.
7.  It may save other pastors or Christian leaders the task of disciplining an even worse case later.
8.  It helps the individual member deal with sin that he or she was not able to eliminate in his or her own strength.
9.   It can potentially save a congregation from a church split in some cases.
10. It is a deterrent which can actually decrease the need for it.

Detriments of failing to Discipline

1. Without church discipline, there is no clear standard of right and wrong among the congregation.
2. Without church discipline, sinning members go on sinning, destroying their own potential fruitfulness in God.
3. Without church discipline, hers may do outwardly what they have only been tempted to do inwardly.
4. Without church discipline, the spiritual life of the body as a whole becomes greatly weakened. Spiritual vitality and life seep out and a progressive spiritual stagnation sets in.
5. Without discipline, confidence and respect for church leadership is lost.

Going to Your Brother

Accused individuals should be given the opportunity to respond to concerns directly and, where appropriate, face-to-face. In certain situations—particularly those involving allegations of sexual abuse or misconduct—this process must be adapted to ensure trauma-informed care for potential victims. In such cases, concerns may be brought forward and represented by designated elders or leaders. When allegations involve potential female victims, a female reviewer should be included in the process.

We begin with the words of Christ in Matthew 18:15-17: “If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. But if he will not listen, take one or two others along, so that “every matter may be established by the testimony of two or three witnesses.” If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector” (Matthew 18:15-17).

If the issue is between two people this is the first course of action to “go to them.” If this does not resolve the situation, then going with two or three will identify if it is a difference of opinion, personality conflict, etc. The plurality will be able to verify if it is an unrepentant sin issue. If this is verified and no repentance is forthcoming, then church leadership gets involved to bring it to the “take it to the church” level. As church leadership gets involved,  repentance may occur as the individual becomes aware of the severity of the issue and thus short cutting the need for discipline. If loving warnings from church leadership do not bring change then discipline measures are needed.

“Take it to the church and treat him as a pagan or tax collector” should not be done lightly. Doing that should not feel like we are getting rid of a problem. It should bring about a real brokenness in our own hearts as we are saying, this person should be excluded from fellowship.

Repentance 

First, the guilty party must genuinely repent and confess. He or she must make this confession to all appropriate parties, based on whom the sin affected, and the level of private or public knowledge of the sin. There needs to be genuine repentance before the restoration process can begin. The scriptures tell us in 2 Corinthians 7:10-11: Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done. At every point you have proved yourselves to be innocent in this matter.

Repentance,  according to the scriptures, speaks of a genuine change of heart that has been touched by the Lord Jesus. When this occurs, there will be plenty of evidence that will stand the test of righteousness and godliness.

Confession  The Bible gives us clear guidance on the next step of effective discipline that leads to recovery. In this state, the guilty party is responsible to confess, and God is faithful to cleanse.

“When anyone is guilty in any of these ways, he must confess in what way he has sinned” (Leviticus 5:5).

Acknowledge and confess (Psalm 35:1-5).

“Therefore confess your sins to each other…” (James 5:16).

“If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9).

“But if we walk in the light…the blood of Jesus, his Son, purifies us from all sin” (1 John 1:7).

“He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy” (Proverbs 28:13).

Confession must be directed toward two parties: to God, and to the people who have been injured by a sin (Romans 14:7).

Restoration and Reception 

In this stage, the church has a responsibility to its fallen and cleansed member. In 2 Corinthians 2:1-11, the apostle Paul is speaking to the church about restoring a previously disciplined person to the fellowship of the body. The goal of discipline has been achieved; this individual has repented. Receive this individual back into fellowship, the church is told to do the following:

Forgive (2 Corinthians 2:7). To forgive someone is to remove all condemnation and critical attitudes toward a person and release all wrong feelings from your spirit.

Console (2 Corinthians 2:7). Speak encouraging words; lift up the hands that hang down.

Love (2 Corinthians 2:8). The church is to assure the repentant one of their love and to restore that person to his or her full place in their affections. This step is critically important, because the devil will try to turn a separation into a permanent division. The church must aggressively step forward to re-incorporate the person into the body.

Give Satan No Advantage (2 Corinthians 2:11). The church must make certain that it has definitely and effectively performed the first three steps above, and that no wrong spirits have crept into the process anywhere along the line, among any of the people involved in the process. We don’t want Satan to win any victory. The church is forewarned not to be overcome by evil, but to overcome evil with good.

Exclusion from Fellowship 

Discipline may reach a stage of putting a person out of fellowship with the church. This reached a very strong expression in a case at the church at Corinth, which the apostle Paul addressed:

“Even though I am not physically present, I am with you in spirit. And I have already passed judgment on the one who did this, just as if I were present. When you are assembled in the name of our Lord Jesus and I am with you in spirit, and the power of our Lord Jesus is present, hand this man over to Satan, so that the sinful nature may be destroyed and his spirit saved on the day of the Lord. What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside. ‘Expel the wicked man from among you’” (1 Corinthians 5:3-5,12-13).

Discipline involves clear judgment, to pronounce an opinion of right or wrong, and to separate the unrepentant. It is exercised as an internal function of the church, and does not function in regard to non-Christians or people who are not part of a church fellowship.

“And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother” (2 Thessalonians 3:14-15).

The Greek word for “note” in this passage involves a process where the church uses an act or circumstance which has a clear meaning and message to the person under discipline.

God protects the church from the spiritual attacks of the enemy. In some cases, an unrepentant sinner may take harbor under the protective covering of the church, and will not fully reap what he or she has sown. That is why Paul states in 1 Timothy 1:20, “Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.” The vicious attacks of Satan without the protective covering of the church may be the only thing that break through a spiritually hardened condition to reactivate a person’s conscience.

“Warn a divisive person once, and then warn him a second time. After that, have nothing to do with him,” Paul commands in Titus 3:10. A heretic is a sectarian, one who follows his or her own preferences in a self-willed way, to undermine the church. In the last days, also, blasphemers would do harm to the work of God, and must be cast out of fellowship irretrievably (2 Timothy 3:2).

Protecting the Church 

In very severe cases, discipline in the church ceases to be a matter of restoring an individual’s soul, and becomes a function of the church defending itself against the attacks of the enemy. As in all areas of church discipline, but especially in this one, church leadership must act in a decisive and timely manner. Discipline may benefit not only the ones disciplined but the rest of the church as well. “Those who sin are to be rebuked publicly, so that the others may take warning” (1 Timothy 5:20)(Speaking of Elders).

When a person refuses to recover from sin, the church must protect itself. “I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people” (Romans 16:17-18).

Recommendations

As we seriously look at the discipline process, let’s review a few recommendations for church leadership desiring to operate in biblical discipline.

1. Depending on the severity of the issue, consult an attorney if needed for the situation
2. Be consistent
3. The bylaws of the church and its doctrines should be clear and understandable to the average member.
4. Signed documents: All documents that reflect the government of the church, including disciplinary procedures, bylaws, doctrinal statements, etc. should be given to the people in writing. Some partner churches require all membership, especially new members, to sign off on having read them, submit to them, and that they understand them.
5. Have membership classes that teach the basic biblical doctrines from the scriptures. The Biblical Foundation Series books by Larry Kreider could be used. Teach clearly from the scriptures about biblical church discipline. Then have each person completing the course sign a document stating they understood and submit to these scriptural guidelines.
6. The scriptural principles and doctrines as expressed by the church should be practiced by the church.
7. 1 Corinthians 6 should be understood and practiced by the church

Guidelines for Corrective Discipline of Leaders

God has given us clear instructions in the Bible on how to deal with church leaders who are involved in sin. God expects purity of heart and holy living in all His people, and emphasizes that those in church leadership are expected to live blameless lives that are above reproach. Due to their high visibility and responsibility as leaders, Apostolic Council members, elders, fivefold local and translocal ministers, ordained and licensed ministers, members of the Stewardship Team and DOVE Inter­national staff must be Christ-like in their lifestyles and conduct. When ministers of the gospel fall into sin, the integrity of the church is called into public question.

The following outline of Scripture concerning discipline of church leaders is taken from I Timothy 3:1-7; 5:17-25 and Titus 1:5-9.

“We recognize that ministry and leadership in the church are not promises but privileges. They must be kept with careful circumspection by the person who accepts the call of God to step into this place of awesome responsibility.

Every child of God has graciously been given certain rights by the finished work of Jesus Christ on the cross. John 1:12 says, “But as many as received Him, to them He gave the right to become children of God…” Ministry and leadership are not like that. They are not rights. Indeed, they are responsibilities. While salvation, justification, forgiveness, cleansing, adoption, redemption, and eternal life are all free to us, ministry and leadership demand a high price of duty, honor, trustworthiness and accountability for those who accept this high call of God.

Consider the words of Christ in Luke 12:48b, “For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more.” The expectations on all ministers and leaders in the church are high, but even more for those who are extremely gifted and have a large following. The apostles viewed ministry and leadership in the church with high esteem, holding an elevated standard for anyone wishing to be recognized as such. This demand was placed on a person’s lifestyle inside and outside the church. The consequences of not living up to those standards was proportionately severe to the level of their office.

Consider these Scriptures:

James 3:1 “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.”

1 Corinthians 4:2 “Moreover it is required in stewards that one be found faithful.”

1 Timothy 3:2-3 “A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous.”

Titus 1:7-8 “For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled.”

1 Peter 5:2-3 “Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock.”

1 Corinthians 11:1 “Imitate me, just as I also imitate Christ.”

Matthew 18:17 ” And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.”

1 Timothy 5:19-20 “Do not receive an accusation against an elder except from two or three witnesses. Those who are sinning rebuke in the presence of all, that the rest also may fear.”

Titus 3:10-11 “Reject a divisive man after the first and second admonition, knowing that such a person is warped and sinning, being self-condemned.”

I Timothy 1:18-20 “This charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare, having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck, of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme.”

We differentiate between various levels of ministry and leadership. Ministry means “to serve” and leadership means “to influence.” There are many places for a person to serve and have influence in a local church. These positions are filled weekly by an army of volunteers worldwide.

Each position carries with it a certain amount of respon sibility and expectation. If someone sins and disqualifies themselves from one of the more common duties described above, the fallout is usually mild. The individual can normally be removed, given an opportunity to repent, receive ministry from their pastors and be restored back into their original position without unnecessary strain and trauma on the congregation, since their service and influence was most likely anonymous and limited relative to the scope of the entire church.

There are other ministries and leadership positions in the church, however, that are more public and high-profile. These carry a higher level of visibility and privilege because they are executed in the public eye. These ministries and leadership positions often constitute a Biblical office in the church and carry governmentalresponsibility. The expectations and requirements upon these people are very high.

Should they fall into sin, the ramifications are often catastrophic. When a person violates the trust of their followers in such a high-profile position, it makes it practically impossible for them to ever recover the public trust and lead again. A person in that position, because their sin, has essentially disqualified themselves from ever being able to execute the duties of that office again.

The opportunity and privilege of fulfilling the duties of that office have come and gone like it did for Esau as Hebrews 12:16-17 explains, “lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears.”

God forgives sin and restores repentant people back into fellowship with Him and the church, but the consequences of their sin may last a lifetime. Some of those consequences may include the permanent loss of the honorable blessings of ministry and leadership in the church, both of which are privileges and not promises. While the gifts and callings of God regarding Israel are irrevocable according to Romans 11:29, ministry positions and offices of the church are not the same. These can only be filled by qualified leaders whose lifestyles are “blameless” and “have a good testimony among those who are outside (I Timothy 3:2 & 7).”

We accept the possibility that a person could permanently disqualifythemselves from certain ministries in the church and not others, depending on the authority of the office, the severity of the sin, the length of time it was practiced, the number of people affected by it and the attitude of the offending person.

We also accept the possibility that a person could disqualify themselves from a high office in the church and eventually be qualified for another place that is not so visible, authoritative and in the public eye.” – taken from Kingdom Accountability Project with minor changes

Because every circumstance and every individual involved is different from case to case, we do not propose prescriptive detailed disciplinary measures for specific sins. Nor does the Bible. Scripture does present some practical, general guidelines, however. The goal of the church throughout this process is to restore the fallen leaders…gently. But watch yourself, or you also may be tempted (Galatians 6:1).

Repentance and Restitution

True repentance includes a clear acknowledgment of the sin and a willing submission to the process. There must be a willingness on the part of the one who sinned to submit to the process of discipline and restoration. The standards should not be changed because of the size of the church, the responsibilities, or the offender’s gifts or personal charisma. A leader cannot opt out of discipline. Time does not change rebellion in a person’s heart. “Gross” sin is evidence of major character weaknesses. This takes firmness, time and accountability.

It is recommended that the spiritual leader who has fallen into grave sin be removed from leadership for a period of time.

The restoration process is first a personal restoring of the individual to God and then a restoration to his or her family (spouse). The timeline is open-ended and based on demonstrated progress, not a fixed schedule.

A restoration process does not necessarily need to be completed within a set time frame. In many cases, the timing should be left open-ended with an evaluation of progress built into the process. The fallen leader needs to submit to the elders the Lord has placed over him or her. It should not be assumed that restoration to ministry will be the end result. There needs to be a genuine heart change and new habit patterns built into the life of the leader who is going through the discipline and restoration process.

Following this restoration there needs to be a restoration to the local church, then to other church leaders. Finally, there is the possibility of restoration to a ministry position.

A leader on probation should maintain ongoing counseling with a counselor who can minister redemption in a restorative manner.. Public ministry should normally cease during the initial restoration period. In cases such as sexual exploitation of minors, the leader must never be restored to work with minors.

It is important to note that while restoration is our aim, restoration does not always mean restored to the original place of leadership. More than likely, depending on the severity of the sin, the original position may have been forfeited either permanently or temporarily. (For example, in some cases, such as the sexual exploitation of minors, one is not restored to work with minors in the future.)

Restoration to any leadership role requires sustained evidence of godly sorrow (2 Corinthians 7:10-11), completion of counseling, adherence to an accountability plan, victim-aware safety measures, and approval by the team who leads the Discovery Process.

Process for Leaders

The forgiven party should step down from public ministry. A period of probation should be instituted, allowing time for “rebuilding the walls” broken down. This is a time to clear away the damage; truly rebuilding a damaged marriage relationship takes significant time, especially when there is a need to address the patterns of the heart. God’s order of healing is: forgiveness, probation and restoration.

Based on the intensity and severity of the actions of a Christian leader, the process of going through the steps may only take a few hours, other more egregious sins might take years to process. It is important to note however, that having come to a point of judgment concerning the sin of a fallen leader and having taken a proper course of action, you are not through with your responsibilities. There will need to be a clear assessment of the damages to God’s people and the congregation.

Leadership Responsibility in Healing Care

If a person has been victimized, the church should help to provide care for the person who has been victimized. The local leadership should oversee this to ensure that it happens. Counseling and other forms of care should be considered in order to rebuild the one who has been damaged.

Warning: don’t assume that once the issue of the fallen leader has been addressed, that there’s no longer any concern. In reality, you may be only beginning the real work. There will need to be an assessment where we may have missed something along the way that could have prevented this from going this far. Were there warning signs, procedures, structures in place that helped this occur? If so, how and what do we need to change? What preventative steps can we take that will diminish the risk of this occurring again?

Guidelines for Sexual Sin(s) in Leaders

Time: How long should the suspension and removal last? At the least, a year. If the leader’s heart has grown hard or rebellious, it could be much longer. If there is no godly sorrow, but only contrition (of regret, embarrassment, humiliation and the natural effects of simply having gotten caught), then it could take a long time, as well. There should be given only approximate time tables because there is no way of knowing how long it is going to take to see the heart issues genuinely change within an individual’s life. Change must occur in their hearts before any kind of restoration can be honestly considered. Remember: you can change your mind, but keep your heart intact. We need to believe for and hold out for new hearts and new spirits in the lives of those being disciplined and restored.

Ministry and consequence for all who are or were involved in this sexual action, should be seriously considered. This especially applies to areas of complicity.

If the leader is willing to submit to the discipline process, then put into place everything reasonably possible to help him recover personally, in his marriage, in his family.

Leader restoration requires: sustained evidence of 2 Cor 7:10-11 ‘godly sorrow’; completion of counseling/treatment; external evaluator report; victim-aware safety; adherence to accountability plan; approval by Regional Apostolic Team.

In Conclusion

The area of discipline, reconciliation and restoration needs to be thoroughly understood at a revelation level by all those in leadership. Teaching, training and even some sort of practical application training in these three areas would be of great benefit for all concerned.

Leadership persons need to develop their skill level in the areas of crisis management, conflict resolution, entry level counseling, and personal ministry. Those in leadership need to have their awareness level raised of the vital necessity of their walking out both positive and preventative discipline as a ministry life-style. Specialists in these areas need to be developed.

Process of Disciple and Restoration

Teams Who Lead the Discovery Process

If an accusation is received against:

1. A Church Member
Team to Respond: The lead elder and the eldership team.
The regional/specialized apostolic council or designate, is available for counsel, insight, recommendations, oversight and assistance as needed. (“DOVE Leadership Handbook, pg 18 Guidelines for Partner Church Ministries, and pg 22 VI, pg 27 Commissioned Worker”)

2. A Commissioned Worker, Licensed and Ordained ministers, Ministry staff, or member serving in a local church
Team to Respond: lead elder, elder team and a representative from the Regional Apostolic Council are to be involved in the discovery process. (“DOVE Website blog on discipline”)

The partner church eldership team is responsible for local ministries within the partner church. (Handbook page 18, Guidelines for Partner Church Ministries page 27). If the matter is not resolved at the eldership level, the local church apostolic oversight designate is available for counsel, insight, recommendations, oversight and assistance as needed.

3. A Fivefold Translocal Minister
Team to Respond: The Regional/Specialized Apostolic Council, and representatives of the eldership team of the local church where they are a committed member, are to be involved in the discovery process. (“DOVE Website blog on discipline”) (Handbook page 27).

4. A Missionary
Team to Respond: The missions director, representative of the sending church, leadership team members of the regional missions center, and a representative for the Regional/Specialized Apostolic Council of the mission center, are to be involved in the discovery process.

• This team should work in communication with the leadership team of the ministry where the missionary is serving, which may make its own determination and process as this ministry may be independent from DOVE International.
• This team should work in communication with the sending church.

5. An Elder of a partner church
Team to Respond: lead elder, other elders, and a member(s) of the Regional Apostolic Council or Apostolic Council designates should be involved in the discovery pro­cess.
Court of Appeal: in the event of any unresolved conflict, the designate from the Regional Apostolic Council is able to help if there is a need. (“DOVE Leadership Handbook” pg 24 25 Accountability for the Elder Team)

6. A Lead Elder
Two Regional Apostolic Council members or designates are to lead this process with the involvement of other elders. (“DOVE Leadership Handbook” pg 22, 23, 24)

7. Member of a National or Regional/Specialized Apostolic Council
Team to Respond: the leader of that council, along with an Overseeing Apostolic Council member, and other Regional/Specialized Apostolic Council members are to be involved in the process. (“DOVE Leadership Handbook” pg 16, 17)

8. A leader of a National or Regional/specialized apostolic team
The Overseeing Apostolic Council member and members of the national or regional/specialized apostolic council will be involved in the process. (“DOVE Leadership Handbook” pg 16,17)

9. A member of the International Apostolic Council
They are accountable to the International Director (“DOVE Leadership Handbook”pg 13), along with the Recognized Spiritual Advisors and the other DOVE International Apostolic Council members will be responsible for this process. (“DOVE Leadership Handbook”)Pg 12

10. The International Director
If the International Director is accused, two or more of the recognized spiritual advisors will lead the process along with the other International Apostolic Council mem­bers. (“DOVE Leadership Handbook” pg 12)

Fields of Ministry Share Responsibility in Discipline

When a leader or worker serves across multiple spheres of influence (such as a missionary serving in another nation), it is essential to clearly identify responsibility for each area.

For example:

• The sending church is primarily responsible for the personal care and spiritual oversight of the individual.
• The missions board is responsible for the discipline and accountability of the missionary.
• In the case of an apostolicly commissioned minister, the sending leader/council is responsible for the discipline and accountability of the individual.
• The hosting ministry or church is responsible for their own field, where the incident took place.

In such cases, it is wise to include a representative from each relevant sphere communicating with the discovery or discipline team. This ensures clear communication, proper accountability based on whose field of ministry is involved, and a balanced process.

The discovery process is valuable to the protection of victims. In the age where people are often presumed guilty when accused, a discovery process can bring protection to leaders from false accusation.

General Guidelines

DOVE International partner churches will apply discipline and if appropriate, restoration, as deemed fitting in any particular situation.

All steps below are to be carried out in accordance with the Guidelines for Reporting and under the leadership of the team designated in the section, “Teams Who Lead the Discovery Process.”

Step One – Discovery

When you become aware of an issue that may require disciplinary attention:

DOVE International requires immediate lawful reporting of any known or suspected child abuse or abuse of a vulnerable person to local civil authorities, following local mandatory reporting laws. If this is a case of suspected physical or sexual abuse, immediately follow local laws on reporting of abuse, sexual or physical abuse of minors, etc. to the appropriate authorities. Cooperate fully with the local laws and authorities. Additionally, see guidance for DI reporting process on page x, especially if the individual accused serves in other locations.

• Engage the appropriate leadership team to lead the discovery process. Reference page 18-19, for Teams Who Leads the Discovery Process.
• Seek the Lord for His wisdom and His discernment, praying also for a full and truthful disclosure of the facts.
• Begin written documentation of all that has and continues to occur throughout this whole process, from beginning to end. Be sure to keep thorough and accurate notes of each meeting, discussions, agreements and disagreements. This will help you to remember and provide a timeline of events if needed for future reference. Be sure to date each meeting and note who was present. Maintain secure, confidential records of reports and actions taken.
• Keep lines of communication open with all parties concerned at all times.
• There must be a commitment to openness, honesty, transparency, and genuine vulnerability to the oversight team (partner church eldership or apostolic council or designates) leading this process.

Step Two – Assessment

You now engage the process of discovering the truth concerning these issue(s).

Remember: you are not only looking at the truth of specific actions and behavior, but a clear discernment of the heart conditions of those involved. This will be important to your judgment process.

This is the information and fact finding process. Look for the truth and accurate facts, not senses or suspicions, or emotions and accusations, etc.

• This is where you speak to all those involved in the process. Assign a two-person assessment team to interview those involved. In cases of sexual misconduct with potential female victims, include a female reviewer.
• In cases of sexual abuse, determine if an independent third-party investigator should be engaged to assist with the fact-finding and reporting process. The team leading the process (see page x) will assess the results of the findings and oversee Steps 3-6, making the final determination.
• Follow scriptural guidelines: Matthew 18:15-17 for disputes between believers; 1 Timothy 5:19 for accusations against elders (requiring two or three witnesses). Accused leaders should have the opportunity to respond face-to-face to their accusers (except in cases of abuse, where other elders may represent the issue to protect the victim).
• Accusations must be based on actual events and facts, not solely on “prophetic insight.”
• Keep clear, dated records of evidence, testimony and decisions

Internal Reporting during the Process

Discovery teams should provide concise written updates to the Lead Elder of the local church where the accused attends, the leaders overseeing their ministry, the appropriate DOVE International apostolic team leader (especially in cases involving abuse, sexual misconduct, minors, or vulnerable adults), and any additional leaders in other regions or locations where the individual serves or the incident occurred, for the purpose of safeguarding.

Send a concise written summary including:

• A brief summary (facts known, status: alleged/substantiated/inconclusive)
• Mandatory-reporting actions taken (agency, time, reference if available)
• Immediate safety measures/restrictions recommended
• Contact information for the point person for the Discovery process, contact person and other team members involved.
• Are there any other known jurisdictions involved (church, region, country of incident)Regular updates for the conclusion and/or judgement.

Confidentiality and records: Protect victim/survivor identities and maintain confidentiality. This does not replace legal counsel—local law prevails.

Step Three – Determination

It is here that you will make a judgment based upon all that has been weighed and assessed.

If need be, you will seek outside counsel concerning these issues as to your legal options.

It is at this point that you will render a clear decision.

• If the individual is found innocent
  A clear statement of innocence should be communicated to the same extent that the accusation was known, seeking to restore the individual’s reputation and bring clarity to all affected.
• If the individual is found responsible for a lesser matter than originally alleged
  Provide clarity that acknowledges any error in judgment while stating that the more serious allegation was not substantiated. Proceed to step four if appropriate.
• If the individual is found guilty
  Proceed with the discipline process in step four, making use of the resources and counsel available to you, with the goal of restoration, repentance, and redemptive care for all involved.

Communicate the decision truthfully, measured, and proportionate. Protect the privacy of victims/accusers. A clear statement of the assessment should be communicated to the same extent that the accusation was known. In some cases, a more public response is appropriate.

If the judgement is against a leader, refer to the additional steps in this document of the Process for Corrective Discipline of Leaders. This is especially important if the individual accused serves in multiple locations.

If your decision is such that discipline must essentially follow, then move to the next step.

Step Four – Confrontation, Repentance, and Response

Confront the accused with the findings and give them the opportunity to respond to the determination of guilt.

When the accused is confronted with the findings, the team should carefully look for the fruit of genuine repentance, including clear confession, acknowledgment of sin, and a willing submission to the discipline and restoration process.”

There must be a willingness on the part of the one who sinned to submit to the process of discipline and restoration.

If the person leaves the church or movement without responding appropriately, a truthful reporting of the facts should be shared with related churches. Privacy should not protect unrepentant sin.

If at any time in the process of church discipline, a member resigns and leaves a church, all church disciplinary action must be considered ended. {Right to Privacy Law}. However, in many regions, Mandatory Reporting, is unaffected by withdrawal from church membership.

For allegations of a civil nature, a limited statement of factual warning on a need to know basis could be shared. We recommend consulting with your attorney in the nation you are working.

Step Five – Confession, Consequences and Buidling a Process towards Healing and Restoration

Consequences should reflect the seriousness of the sin, the response to confrontation, and the level of cooperation. Consider these factors in your assessment:

Quantifiers for consideration in discipline:

• Qualitative Assessment: How serious were the sinful acts and to what degree were people victimized by their action?
• Quantitative Assessment: How long was this sinful behavior practiced and how many victims were involved?
• How widely are people affected?
  What are the areas that need addressed or healing?
  In what areas does the offender need to take responsibility or consequence?
• Voluntary Action: Did this person confess on their own or were they caught and forced to confess?
  Cooperative Conduct: Did this person cooperate with investigators or were they absent, uncooperative, or combative?
• Active Coverup: Did they confess their sins during the time of their perpetrated acts, or did they seek to continuously cover them up with co-conspirators?
• Repentant Behavior: Was there sincere and open repentance from the heart or were they more concerned about  preserving their own reputation or the reputation of the organization?
• Humble Submission: Was there a willingness to submit to church discipline and adhere to those requirements or was he/she unwilling?
• Is confrontation of the leader without partiality?
• Is confrontation of the leader for the purity of the church versus the protection of a leader or ministry?
  Is the focus on truth and purity or on maintaining the comfort and preservation of a ministry?

After making a determination based upon these quantifiers, a strategy of discipline should be developed.

Building a Process towards Healing and Restoration

• Assign a small oversight team (one for relationship, one for communication, one for accountability). Schedule periodic evaluations and commit to seeing the process through to a godly conclusion.
• There must be agreement to the discipline process by all the leadership involved.
• The guilty person needs to take full responsibility for their actions and the impact they have had on others. The first step of taking responsibility is confession. (also see section on pg 21 on Confession)
  • The scope of confession should match the scope of the offense. He or she must make this confession to all appropriate parties, based on whom the sin affected and the level of private or public knowledge of the sin. This confession should be made in order of priority to those who are closest to the individual, then outward to those with less relationship.
  • Examples of the closest relationships would be: spouse, children (if age appropriate), family, then leadership teams or small groups, or those they mentored, then the broader church.
  • In some cases it is appropriate for confession by the guilty party to go beyond those who already know of the sin, to communicate to those who would be deeply affected if they found out in another way. Greater transparency should be given to those in closest relationships, with a more general statement made to those with less relationship.
    In this way the individual is taking the first steps towards restoration by being willing to take responsibility to confess the truth and start to clean up the mess their sin has made.

Additional Discipline Actions that Could Be Taken
Here are some possible steps of action:

• Increased commitment to building relationships with specific steps of follow-through
• Specific prayer and fasting for a brief season
• Personal ministry, inner healing and deliverance
• Teaching and personal study of the Word as specifically relates to issues
• Counseling (personal, marriage, family)
• Conflict mediation
• Bringing in outside specialist(s) to aid in this healing process
• Restitution made to those affected. Consider if appropriate steps of restitution to those harmed is needed, following the example of Zacchaeus (Luke 19:8-9).

The purpose of any discipline is to see the fruit of repentance that leads to restoration first to God and if appropriate to leadership responsibility. If the disciplinary actions are rejected in part or in full further steps of action may need to be taken including:

• Confrontation and rebuke (personal and private)
• Confrontation and rebuke (small group, by elders and/or corporately)
• Removing from areas of responsibility for a set season of time
• Removal from fellowship
• Cutting off from all small group participation activities for set season of time
• Cutting off from all church activities for a set season of time
• Involvement of and cooperation with public authorities
• Outside medical help
• Withdrawal of membership (from small group and church)

A leader cannot opt out of discipline. This takes firmness, time and accountability. It is recommended that the spiritual leader who has fallen into “gross” sin be removed from leadership for a period of time. The fallen leader needs to submit to the elders the Lord has placed over him or her. It should not be assumed that restoration to ministry will be the end result. There needs to be a genuine heart change and new habit patterns built into the life of the leader who is going through the discipline and restoration process. Further guidance on the discipline of leaders is available on page X of this document.

When considering how to handle a given issue, be sure to undertake the process with prayer, receiving outside godly counsel from wise men and women of God. Accurate discernment of the heart conditions of those you are working with is critical to a godly and just strategy of church discipline and restoration. All church discipline strategies must be truly redemptive in focus and objective with a strong biblical foundation and with a New Testament focus upon Christ Jesus and not of the law.

Remember, if at any time in the process of church discipline, a member resigns and leaves a church, all church disciplinary action must be considered ended. {Right to Privacy Law}. However, in many regions, Mandatory Reporting, is unaffected by withdrawal from church membership.

For allegations of a civil nature, a limited statement of factual warning on a need to know basis could be shared. We recommend consulting with your attorney in the nation you are working.

Always remember, the purpose of all discipline is reconciliation and restoration through the grace and mercy of our Lord Jesus Christ. May we always remember the scriptural admonition in Galatians 6:1-2: Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted. Carry each other’s burdens, and in this way you will fulfill the law of Christ.

Step Six – Reconciliation toward Restoration

Leadership Responsibility in Healing Care
If a person has been victimized, the church should help to provide care for the person who has been victimized. The local leadership should oversee this to ensure that it happens. Counseling and other forms of care should be considered in order to rebuild the one who has been damaged.

Discerning Full Restoration
The desired outcome is that the team can affirm the person should be fully restored to fellowship in the church, this does not always mean a full restoration to ministry.

Closure does not happen without restoration and healing taking place. Remember the admonition in Galatians 6:1-2, “Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted. Carry each other’s burdens, and in this way you will fulfill the law of Christ.”

After true repentance, all parties involved must offer forgiveness. This will involve all people directly affected by the sin, but may also involve people who suffer reproach as a result of the sin–the Lord Himself, family, and other church leadership, and the church at large.

Those responsible for administering the process of discipline and restoration should set clear goals for the fruit of repentance.

A restoration process does not necessarily need to be completed within a set time frame. Time alone does not change rebellion in a person’s heart. “Gross” sin is evidence of major character weaknesses. In many cases, the timing for full restoration should be left open-ended with an evaluation of progress built into the process.

Restoration of a Leader: A minister may be restored to leadership after a suitable period of probation has given evidence of a successful restoration process. Church leaders must understand, however, that there are times when a sinning leader cannot be restored to a ministry office.

Causes for this may be the number of failures, or the depth of deception involved. Wherever genuine repentance occurs, restoration of the individual is always biblical—but this does not always mean restoration of the individual’s ministry. This is an area which requires great sensitivity and discernment.

Severance pay for transition should be considered if the person is submitted to the discipline process. This, however, should only apply if they are submitted to the discipline process.

For restoration for leaders, additional guidance is provided in the Process for Corrective Discipline of Leaders.

Process

DOVE International has established four key components for handling reports of abuse and serious misconduct.

1. Mandatory Reporting to Civil Authorities

DOVE International requires immediate lawful reporting of any known or suspected child abuse or abuse of a vulnerable person to local civil authorities, following local mandatory reporting laws.

2. Disclosure of Sexual Crime History (Internal Disclosure within DOVE International)

Any known history of sexual offenses (including registration as a sex offender, past convictions, or substantiated findings) involving a person who is serving, seeking to serve, or participating in a DOVE International leadership or ministry context, must be disclosed. This information will be used solely for safety and risk-management purposes and will be shared only on a strict need-to-know basis, and stored confidentially.

3. Internal Reporting Steps for Sexual Abuse or Serious Misconduct

Who reports: Anyone aware of an incident

When: Within 24 hours for cases involving minors; within 72 hours for other substantiated cases.

Report to: the Lead elder of a local church or body where the accused is a member or where the individual is currently actively serving to safeguard the community.

In addition, if the person is a missionary, staff worker or leader report to:

• Report to those overseeing your ministry.
• Report to the appropriate DI apostolic team leader for cases involving abuse, sexual misconduct, minors/vulnerable adults, or significant reputational/operational risk.
• In addition, if the situation touches other teams/nations/locations/regions where the incident occurred, report to any additional leaders for safeguarding. Especially if the individual travels to other regions for ministry purposes.

Share on a need to know basis only, keeping to facts. Protect victim/survivor identities and maintain confidentiality.

4. Internal Reporting during the Process *Also included in Step Two

Discovery teams should provide concise written updates to the Lead Elder of the local church where the accused attends, the leaders overseeing their ministry, the appropriate DOVE International apostolic team leader (especially in cases involving abuse, sexual misconduct, minors, or vulnerable adults), and any additional leaders in other regions or locations where the individual serves or the incident occurred, for the purpose of safeguarding.

• Send a concise written summary including:
• A brief summary (facts known, status: alleged/substantiated/inconclusive)
• Mandatory-reporting actions taken (agency, time, reference if available)
• Immediate safety measures/restrictions recommended
• Contact information for the point person for the discovery process, contact person and other team members involved.
• Are there any other known jurisdictions involved (church, region, country of incident)
• Regular updates for the conclusion and/or judgement.

Confidentiality & records: Protect victim/survivor identities and maintain confidentiality. This does not replace legal counsel—local law prevails.

 

Works Cited

DOVE Leadership Handbook
Kingdom Accountability Project — International Coalition of Apostolic Leaders. International Coalition of Apostolic Leaders,

Acknowledgements

Thank you to Larry Kreider, Steve Prokopchak and Philip McAlmond Jr. for their contributions

 

Additional Resources

Here are additional resources on discipline and restoration of church members and leaders

The Biblical Role of Elders in Today’s Church, Chapter 11, “Discipline and Restoration,”  by Larry Kreider, Ron Myer, Steve Prokopchak, Brian Sauder (House to House Publications).

Due Process, by Dan Juster, (Destiny Image Publishing).

The Making of a Leader by Frank Damazio (Bible Temple Publishing).

The Church in the New Testament by Kevin Conner (Bible Temple Publishing).
The Kingdom Accountability Project.

Additional sources for church leaders

Healing the Wounded by John White and Ken Blue (Intervarsity Press).
Can Fallen Leaders be Restored? by John H. Armstrong (Moody Press).