The Mandate of Reconciliation (Assisted Peacemaking – Arbitration)

Sources:

1. Alfred Poirier; The Peacemaking Pastor
2. Ken Sande; The Peacemaker; A Biblical Guide to Conflict Resolution

REVIEW:

• Wrong Responses to Conflict
• • Peace-faking (flight)
  • Peace-breaking (fight)
• Right Response to Conflict – “Peacemaking”
• • Personal Peacemaking
  • Assisted Peacemaking (grounded Matthew 5:23-24 & 18:15)

Questions:

• What happens when the personal peacemaking breaks down?
• What happens when the parties cannot settle by themselves their differences?
• What if they cannot come to agreement on their own?

Assisted Peacemaking

• Mediation
• Arbitration
• Accountability (Church Discipline)

I. The Theology of Mediation

1. Christ; our only Mediator
2. Paul; as Ambassador of Christ’s Mediation
3. The Church; Commanded to Mediate

II. The Specifics of Mediation

III. The Common Problems in Mediation

Outline: Assisted Peacemaking - "Arbitration"

I. Biblical Foundations

II. Practical Considerations

Preliminary: [Alfred Poirier; A Biblical Guide to Resolving Church Conflict] “Mediation and arbitration are two major forms for assisting our people in reconciliation. More than simply legal matters, they are pastoral matters. More than simple tools of the trade, they are ways of being—being mediators, being judges, being peacemakers. Above all, they must have a proper place and function in the church, the family of God, where Christ reigns through his Word and Spirit, binding our hearts in Christian love.”

Need: There is an urgent need to recover the biblical practice of arbitration by the Churches of Christ. To abandon this divine mandate is to disregard Christian love, the authority of Scripture, our Christian identity, and to undermine the Christ-given office of church leadership.

I. Biblical Foundations

a.) Ex. 18:13-27

• Note: This significant change that happened in the nation of Israel was not merely born out of practical necessity but as God’s preparation for Israel towards civil and ecclesiastical order.
• [IVP Bible Background Commentary] “Jethro advises Moses to establish a hierarchical judiciary with Moses at the top… In this structure it is recognized that some disputes can be settled on point of law or by objective discretion. The establishment of this system formalized a sociological, if not political, role for Moses that moved Israel beyond being a purely tribal society to being a quasi-centralized government.”

Several Observations:

• A Preparatory to God’s Codified Law:
• • This event occurred just before the giving of the Law at Mount Sinai (Ex. 20). Before this, the Israelites relied on Moses' direct knowledge of God's will.
  • This advice of Jethro prepared Israel for a system where laws could be administered by others, not only Moses. Establishing the Law of God as overruling standard in the lives of every Israelite.
• A Foreshadowing of Christ & the Church o Moses here is depicted as a "type of Christ" in his role as lawgiver, prophet and judge. (Deut. 18:15 & 18)
• • The delegation of his authority to other qualified men in Israel reflects how Christ distributes his gifts and office throughout the body of the Church to ensure its unity and growth. (Eph. 4:8-12)
• A Precursor to the Qualification of NT Church’s Office bearers o The criteria Jethro proposed—able men, from the people, who fear God, trustworthy and hate bribe or dishonest gain. (v. 21 cf. Deut. 1:15 & 16:18)
• • Emphasizes that moral and spiritual character is as important and essential for leadership just as technical ability and giftedness.
  • Notice: These qualifications secure that God’s law and righteousness alone will be implemented and is ruling in the lives of every Israelite.

b.) Matt. 18:15-19

• Note: This is the ground of Church Arbitration in the very institution of Christ for the NT Church.
• This chapter is the climax of the Kingdom parable that Christ laid down in Ch. 13 which will surely grow because of its Sovereign, Suffering, and Resurrected King (Chs. 14-17).
• In Ch. 18:7-9 Christ opens this chapter with the possible oppositions that his Kingdom will face against sin and evil. In 18:10-13 shows the Father’s will that none of the sheep of his Kingdom should perish.
• In 18:15-19, Christ fleshed out, through Church Discipline, how this Kingdom can grow against Sin’s malice and destructive intent.
• • The phrase “where two or three” that Christ used in v. 19- 20, goes back to Deuteronomy showing Israel’s duty as a civil society to render binding judgments against sin or immoral acts based on the testimony of two or three witnesses.
  • Deut. 17:6… this particularly addresses capital punishment
  • Deut. 19:15… this carries over to other legal disputes
• Notice: Clearly by referring to this OT Civil law, Christ sees his Church as the true fulfillment of Israel, sufficient and complete with its laws and officers to govern itself against Sin towards growth and holiness under Christ’s rule.

c.) 1Cor. 6:1-11

Note: Though considered a correspondence, the issue of Civil Litigation is something the Corinthians did not consult w/ Paul. This neglect of the Corinthians mirrors also the Church’s present neglect of the importance of Arbitration which Paul will address.

Context:

• This is Paul’s third rebuke against the Corinthians, next to the incestuous man (1Cor. 5).
• Paul was outraged with the actions of the Corinthians and expressed this with 9 rhetorical questions that are thinly disguised rebukes (vv. 1-4, 7 & 9).
• • In verses 1-3 Paul mocked the Corinthians, with their incompetence to try trivial matters compared to their great calling of judging angels.
  • In v. 4 Paul even suggested that it is even better that they appoint men of little account among them rather than airing their disputes before unbelievers (i.e. – unrighteous vs. saints).
  • And lest they miss the point, he explicitly told them in v. 5 that he said all these things to their shame.
  • Then in v. 6-7, Paul created a worst-case scenario that heightens his point. If in case there is really no one capable to stand as Judge among them, it is better they chose to be defrauded than to air their disputes before unbelievers.
  • Now, Paul’s anger rises to fever pitch in v. 9–10 when he issued warning against adulterers, homosexuals, idolaters, thieves, the greedy, slanderers, and swindlers as those who will not inherit God’s kingdom.

Notice: Here, Paul reached the point he wants to make, that is, the Corinthian’s failure to rule and judge themselves by the law of God through the Church’s office bearers is an unrighteous deed unworthy of inheriting God’s kingdom (v. 9-10). Paul lumped their abdication w/ the acts of those who live in overt rebellion against God.

Sobering Warning: When the Church abdicates its duty towards Arbitration, i.e. – ruling and making judgments through God’s law and God-given arbitrators, this can be considered short of corporate apostasy before God (see 1Cor. 6:9-10… cf. 5:12). Making judgment calls is part of the gift and duty that Christ granted his Church for her growth, for her testimony, and for her Lord’s glory.

Clarifications:

• Paul is… not saying disputes-conflicts should not arise inside the Church (Rom. 8:22 & 7:15-20)
• Paul is… not condemning legal proceedings to be handled by the magistrates (Rom. 13:1-7 Criminal cases)

Rather… Paul is condemning the Corinthians for:

1st – Their failure to provide their own court for Conflict Resolution.

[Alfred Poirier] “Paul understands the need for dispute resolution, but because the secular standard and method of judicial activity is so different from that of believers, he expects the church to have in place its own forum for resolving disputes among its members. And he chides the Corinthians for their failure to provide such a forum”

2nd – Their failure to witness to the World of the Beauty of God’s laws for Gospel witness.

[Alfred Poirier] “Paul is criticizing the way in which these disputes are affecting the witness of the church… because when Christians take their disputes out of the church and publicly air them in the secular courts, they denigrate Christ’s name, wisdom, and power before the world. This course of action stands in direct contrast to the church’s mission to be a light to the world!” (see 1Cor. 6:7 “having lawsuits is already a defeat for you”)

Remember: When the Church does not chide away from making pronouncements or exercising faithful judgments, this further their witness (i.e.- credibility) and aids gospel proclamation. To do otherwise is detrimental to her very existence.

[Alfred Poirier] “That love for which the world will turn to Christ is a practical love. By taking our disputes before the ungodly, we publicly witness to a god other than Christ. But by obeying Christ the Lord and practicing mediation and arbitration within his church, we demonstrate the real presence of Christ in his church, in this world. And that may make the world sit up and say, as they did in the days of Moses, “Surely this great nation is a wise and understanding people. What other nation is so great as to have their gods near them the way the Lord our God is near us? . . . And what other nation is so great as to have such righteous decrees and laws?” (Deut. 4:6–7).”

II. Practical Considerations

a.) Its difference from Mediation

1st – Arbitration is where the disputing parties agrees to explain and grant a third party the right to adjudicate and pronounce a binding decision over their conflict.

• This process is what Paul have in mind in 1 Corinthians 6.
• This is similar to the hearings held by the Judges in the Old Testament whom Moses appointed to settle disputes (see Exod. 18:17–27; Deut. 16:18–20).

2nd – Arbitration primarily deals with substantive issues (the product), while mediation focuses on addressing personal issues and the matters of the heart.

Remember: Arbitration is always in conjunction with mediation. The process of Assisted Peacemaking always begins with Mediation. Only if Mediation does not succeed one must proceed with Arbitration where the substantive issues must be addressed.

b.) Its application to Church Associations

• Note: Reformed Baptist Associations though without ecclesiastical power can still make judgment calls and pronouncements on doctrinal and relational issues

• [1689 LBCF 26.16] Cases of difficulties or differences— doctrinal or administrative—may arise, touching on the peace, union, and edification of all churches in general or an individual church. Other cases may occur when a member or members of a church are injured in or by disciplinary action that is not in keeping with truth and order. In such cases, it is according to the mind of Christ for many churches having fellowshipc together to meet through their messengers to consider and give their advice concerning the issue in dispute and to report their advice to all the churches concerned. Nevertheless, these assembled messengers are not entrusted with any church authority, strictly speaking. Neither do they have any jurisdiction over the churches themselves, to exercise any discipline either over any churches or individuals or to impose their decision on the churches or officers.
• Case in Point: [James Rennihan; Essays on Reformed Baptist Associations] “Mr. Crosby relates, that on Association of Church in London did disown a certain disorderly Church in London, and did caution all the churches there were related to, not to countenance them in any way, nor to suffer their members to frequent their meetings; and this an Association may disown and withdraw from a defective and disorderly church and advice the churches related to them to withdraw.”

Suggested Action for Associational practice of Arbitration:

• Rebap Associations can create “ad hoc committee” (latin – “for this specific purpose”) for this special function.
• Granted the disputing parties request for it and hand over their vote of confidence to the Association.
• The Association can recommend a pool of godly men from the messenger Churches and both parties can pick their common jurors who will faithfully adjudicate over their dispute.
• The Association and its member Churches will stand as witness to this arbitration process as the disputing parties make their vows to submit themselves to the judgments of this ad hoc committee.
• After the dispute is settled and judgments pronounced, the Arbitration committee will be abolished but its pronouncements must be written and announced to the Churches involved.

[1689 LBCF 26.15] “and to report their advice to all the churches concerned.”

Q: Does this violate the Churches Independence?

A: No, this does not violate the local church’s independence since the ad hoc committee does not have any preexisting ecclesiastical authority. Their authority is only concessional and covenantal. The created arbitration committee only exist upon concession of the disputing parties aided by the association of Churches.

Implied in our Confession: [1689 BCF 26.15] “Cases of difficulties or differences—doctrinal or administrative—may arise (circumstantial or as need arise), touching on the peace, union, and edification of all churches in general or an individual church. Other cases may occur when a member or members of a church are injured in or by disciplinary action that is not in keeping with truth and order. In such cases, it is according to the mind of Christ for many churches having fellowshipc together to meet through their messengers to consider and give their advice concerning the issue in dispute.”