Should Christians Attack Other Christians By Name?

ecause
of the lateness of the hour, and the prophesied wholesale
departure from the

historic Gospel of Jesus Christ, there is much
dissension within the ranks of the Christian church in America.
This conflict may be boiled down to two basic camps: those that
focus on unity in an attempt to reconcile doctrinal differences at
virtually any cost, and those that are intensely criticizing the
ecumenicism of the former group.

As
a writer and communicator identified with the second group, I have
been soundly

criticized for naming individuals that I strongly
believe are leading the church in the wrong direction. Some say that
it is unscriptural and unloving to attack individuals by recounting
their specific deeds and statements -- or by referring to them with
derogatory terms. Others say it is judgmental, and cite scriptures
such as "judge not that ye be judged" (Matthew 7:1) and
"he that is without sin let him first cast a stone" (John
8:7).

The
scriptures however, repeatedly show that the Apostles did
judge in certain circumstances where the criticism was warranted. This
judgment occurs both within and without the church. Indeed, beginning
with John the Baptist's reproof of King Herod for having his
brother's wife (Luke 3: 19), we see a consistent pattern wherein the
believer is firmly admonished to stand up and confront the evil before
us.

Ephesians
tells us to "have no fellowship with the unfruitful works of
darkness, but

rather reprove them." (Ephesians 5:11). The dictionary tells us
the word reproof is "an expression of censure or blame: rebuke,
reprimand." The word reprove is even stronger: "to
disapprove, condemn" (Webster's 3rd New International
Dictionary).

Paul
states in II Timothy that this reproof is to "be instant in
season, out of season; reprove, rebuke, exhort with all longsuffering
and doctrine" (II Timothy 4:2). The idea of "out of
season" means to do it even when its inconvenient or
seemingly inappropriate; yet the term "longsuffering"
modifies this confrontational judgment by tempering it with patience
and wisdom. A tall order indeed.

I
Corinthians enumerates the acts that will send someone to Hell:
"Be not deceived: neither fornicators, nor idolaters, nor
adulterers, nor effeminate, nor abusers of themselves with mankind,
Nor thieves, nor covetous, nor drunkards, nor revilers, nor
extortioners, shall inherit the kingdom of God" (I Corinthians
6:9). The preceding covers quite a bit of territory.

The
parallel to this rather vivid description of which sins will
bar entrance to the kingdom of God is found in Galatians:
"...Adultery, fornication, uncleanness, lasciviousness, idolatry,
witchcraft, hatred, variance, emulations, wrath, strife, seditions,
heresies, Envyings, murders, drunkenness, revelings, and such like; of
the which I tell you before, as I have also told you in time past,
that they which do such things shall not inherit the kingdom of
God" (Galatians 5:19-21).

In
addition to pronouncing judgment on all "which do such
things," Paul says the church is qualified to judge among
themselves. He writes that "...he that is spiritual judgeth
all things" (I Corinthians 2:15). Three chapters later, he writes
concerning his judgment relative to a certain matter among the
believers in Corinth: "For I verily, as absent in body, but
present in spirit, have judged already, as though I were present,
concerning him that hath so done this deed..." (I Corinthians
5:3). He confirms that the Corinthian Christians were authorized to
"...judge them that are within" 9 verses later (I Corinthians
5:12).

In
the next chapter he points out that because "...the saints shall
judge the world," we are certainly authorized to judge among the
church when someone has transgressed against the doctrine of Christ.
Paul even rebukes the Corinthians for not judging when
he writes "If then ye have judgments of things pertaining to this
life, set them to judge who are least esteemed in the church" (I
Corinthians 6:4).

While
my opponents have said it's wrong to say a specific person is unsaved,
Philippians says that the Apostle Paul frequently told the
church at Philippi about specific individuals that had departed from
the faith. He wrote "For many walk, of whom I have told you of
and now tell you even weeping, that they are the enemies of the cross
of Christ" (Philippians 3: 18). Paul is doing precisely what Jude
wrote about when he said we should -- "...earnestly contend
for the faith that was once delivered unto the saints" (Jude 1
:3). .

Ultimately,
we see the offenders are named. The earlier mention of
Herod (Luke 3:19) is confirmed by Paul's public rebuke of Demetrius
(Acts 19:24), Hymenaeus and Alexander (I Timothy 1 :20),
and other parties that are known to the church but are unrecorded in
scripture (Romans 16:17). In one instance, Paul even names Peter
as having been at fault (Galatians 2:11) in a theological dispute.

We
see the apostates called a "generation of vipers" in Luke
3:7, "hypocrites" in Luke 11 :44, "spots in your
feasts" in Jude 1: 12, and "whited sepulchres" in
Matthew 23 :27 - all extremely derisive terms. How singularly strange
then, that some have publicly claimed this writer demon possessed for
calling several contemporary reprobates cultists! (Matthew 12:31)

Clearly,
the scriptures provide ample justification for pronouncing a righteous
judgment on all who would lead others away from the historic gospel of
Jesus Christ. "Mark them which cause divisions and
offenses contrary to the doctrine which ye have learned; and avoid
them." (Romans 16:17).

Copyright © 2002 Christian Media Network

See Also

Defilement

Strongholds And Stumblingblocks

Article Source: 
CMC
Article Number: 
17