The Practice of Matt 18:15-20 (post 2)

The Weaponizing of it by Leaders Abusing Power, and what to do about it.

Last post I described the Christian practice of reconciliation as given to us by Jesus Christ in Matt 18:15-20. This practice, I suggested, is fundamental to the way we live as Christians. Conflict is part of everyday life. It is part of being human. But as followers of Jesus, we enter each conflict (and they are sure to happen) as the space where Jesus works to forgive, heal, renew, and move us into the future. By walking through this practice, we take forgiveness out of the realm of the theoretical and move it into the spaces of our lives. Just in practicing this one discipline, we can become different people in the way of Jesus. It is truly spiritual formation of the utmost kind shaping us into the very being of Christ.

And yet this practice has been abused. There is no doubt about this. As a result, some scholars have argued for limiting the use of this practice in the church to family and friendship relationships. This practice should not apply to church leaders, or those abused by church leaders. The abused should not be asked to go to the abuser. The abuser can use it to inflict further abuse on the already abused. The danger is real. Some commentators therefore go further, and even suggest we should cancel the use of this practice altogether in the church. Let us have instead conflict resolution offices in the halls of the church. Let the professionals do this work professionally. (It is the evangelical way)

In the last post, I acknowledged the ways this practice has been ‘weaponized’ and abused by leaders in the church. But instead of limiting it or canceling it, I proposed the opposite. Instead of limiting this practice, or canceling it, let us reclaim it for what it is, and make it part of, not only church life, but our everyday lives. I said this practice, properly engaged, with safeguards in place, actually undercuts, dismantles the worldly power responsible for abuse. In deepening this practice, I contend, the abusive worldly power of leaders would be exposed, and undercut, and even stopped in its tracks.

But this requires great care. So allow me to explore the social dynamics of Matt 18:15-20 further.

Instead of Limiting to Inter-relational – Expand the Inter-relational.

As I already said, according to some scholars, the use of “brothers” in Matt 18:15 implies that this practice of Matt 18 is to be limited to the interpersonal relationships of family and friends (what I’m calling the “inter-relational”). It is therefore not for conflict involving leadership of the church, where there is an implied hierarchical relationship. It is only for family-like relationships.

But, I suggest, that there should be no hierarchal relationships in church, even for leaders. In the church, we lead “among”, never “over” (Mark 10:42-45).

I do think “brothers” implies a “with” inter-relationship instead of an “over” relationship. But I also believe, wherever the kingdom is manifest, there should be NO “over” relationships. I describe at length, in my recent book on power, that God’s power works with, among, inter-relationally, and that Jesus says explicitly to the disciples, there will be no ruling “over” as the Gentiles (or the world) do. In the new Kingdom coming, it shall “not be so among you” (Mark 10:43). Matt 18:15-20, I suggest, is in effect the unraveling of “power over” relationships.

The practice of reconciliation, as Jesus describes, is an explicit description of two or more people entering into “God’s power” (“there am I in the midst” vs20) not “worldly power.”. It entails the dismantling of worldly power “over” and the making of a space of “inter-relationality governed by the Holy Spirit. The practice itself requires each person to give up “power over” and instead come into the space of Jesus’ presence, and mutually submit to God’s power at work among them. It requires two or three or more to gather “in my name” (v. 20) under the power and authority of Jesus Christ.

The Matt 18 text therefore, is much more than Jesus extending the principle of Deuteronomy 19 into the New Testament community. Jesus is transforming what had become a practice of covenant enforcement of judgement upon a guilty party into a space of His Kingdom power. Here the power unleashed, “when two or three agree”, results in “whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”(Matt 18:18). The power of God’s rule (elsewhere Jesus uses similar words to describe the keys of the kingdom Matt 16:19) is unleashed in this space to heal, forgive, see truth, restore and move us into future. And this power of God is inter-relational power, power “with”, never power “over” (as maybe the Deut 19 could be read). All this I outlined in my book on power from last year (see it HERE)

And so, instead of canceling this practice from the halls of the church leadership where perhaps worldly power has brought abuse, we should bring it here to dismantle the apostate worldly power, or at least reveal it so that the church can remove themselves from it.

In (my book) Faithful Presence (Appendix 4) I cite Klyne Snodgrass’s take on the use of “brothers’ in the Matt 25 text where Jesus is describing the King separating the sheep from the goats. To those on the King’s right hand, the righteous, the king tells them they have inherited the Kingdom, for when I (the King) was hungry, you gave me food, when I was thirsty, you gave me a drink, when I was naked you clothed me, etc.. Confused by this, the righteous ask the Lord, when were we there? when did we do these things with you?” Jesus says (vs. 40) when you did it to “the least of these my brothers” you did it to me.”

The meaning of the use of “brothers” here in verse 40 is highly contested. There are those who restrict the meaning of “brothers’ to referring to family, close relationships, tight knit church community. This is the so-called restrictive interpretation. There are others who argue “the least of these my brothers” refers to all those who are in need, wherever they may be found (the nonrestrictive interpretation).

I took the lead from Klyne Snodgrass’s expert analysis of this passage in his much esteemed classic commentary Stories with Intent and argued for a third option. I said “that the kingdom/presence of Jesus becomes manifest in the dynamic between “the disciples” of Jesus (the you in “as you did it to …”) and “the least of these my brothers.” Jesus is, in essence, emphasizing the relationship of “withness” or “kinship” that takes places when Christians come alongside and are present “with” the poor, thereby not paternalizing the poor in a power “over” relationship.

If I (and Snodgrass) are right, the practice of being “with” the poor breaks the hold of worldly power “over” and opens space for Jesus to Himself be present and work. It breaks the hold of paternalizing the poor and the way worldly power “over” works. And so, I suggest, just like this practice of being “with” the poor undercuts “worldly power over” so also can the practice of reconciliation. When Matt 18:15-20 is practiced NOT via the terms of worldly power, but making space for the power of the risen Christ to be there, and us with Him and each other, it in essence dethrones the worldly power at root in the abuse. The King of kings now rules in this space to break down the hierarchal power of abuse, reveals it, and unravels it, making space for healing. The pre-conditions are the initiation of all parties into a space of mutual submission to the power at work among us, Jesus Christ the King.

When therefore a person refuses this space, especially a person caught up in worldly power and abuse, it reveals his/her rejection of Christ. This space of listening, of the victim being protected with witnesses and friends of the victim, quickly reveals the worldly power at work to all. But it all requires preparation, an initiation, a submission one to another out of reverence for Christ’s power among us (Eph 5:21). It requires a read of Matthew 18 in preparation. It requires humility, grace, listening , a posture of listening to the Spirit, at work in a community of two, or three, or more. It cannot be entered into on the terms of worldly power. It requires a posture of prayer.

Of course a person abusing worldly power can refuse to enter in. There will be signs including manipulation, refusal to allow third, fourth and more observers. There will be signs of no (or faux) humility. At this point power over is revealed. In essence, the practice of Matt 18 then reveals that this is not the church of Jesus Christ. Jesus does not rule here. In essence we are then told by Jesus, ^“ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector.” In other words, this place is not a church, they are ruling as the “as the Gentiles do” (Mark 10:42) and disqualified from being a servant of Jesus Kingdom.

We Need This Practice More Than Ever

For this reason, I resist those who wish to limit or cancel this practice from the life of the church, especially regarding leadership. Instead I propose a reclaiming of it, a setting it up better, a renewed teaching of Matt 18:15-20, and expanding it, especially when applied to leaders. I suggest we need tools to recognize when a leader is indeed doubling down on worldly power, to protect or justify himself/herself thereby disqualifying him or her from leadership in the church. When a leader rejects outright the Matt 18:15-20, we need steps to include friends and various mutual forms of discernment and accountability, as to how and when he or she should step down. I personally have experienced the transformation when I have submitted to this practice when I have been leading, and being accused or disagreed with. I have not been perfect down through my many years. But when I have entered into mutuality and respect, the space of Jesus and the practice of reconciliation, God has changed me and moved the church or institution forward.

Please post questions or observations in the comments.

In the next post, I want to talk about expanding this practice of reconciliation beyond the church into our neighborhoods. I want to talk about the word “submit” and how it too can be abused but also reclaimed in a surprising way strengthening the one hurt, and breaking down the hold of worldly power. This then will help us understand a key part of the practice of reconciliation. And I want to talk about Lauren Winner’s BOOK on the Christian practices and how she sees them abused and corrupted. All this in the next post. Probably in two weeks. If you want to be alerted, make sure to subscribe. It’s free!!