Author's Note: The following statement appears in the "General Handbook of Instructions," page 10-11, published by The Church of Jesus Christ of Latter-day Saints, March 1989:
"The purposes of Church discipline are to (1) save the souls of transgressors; (2) protect the innocent; and (3) safeguard the purity, integrity, and good name of the Church. Church discipline includes giving cautions in private interviews, imposing restrictions in probations, and withdrawing fellowship or membership." Informal discipline is administered by a bishop or stake president without participation of counselors or a disciplinary council. Formal discipline is administered in a disciplinary council, formerly called a church "court". [Emphasis and bold added for clarification to reflect the current change in nomenclature.]
078. Church discipline is administered to save the souls of transgressors.
080. Church discipline is ecclesiastical only and can only affect a member's standing in the Church.
078. Church discipline is administered to save the souls of transgressors.
It is abundantly clear that he cases which are to be handled by the Church include, but are not limited to, fornication, adultery, homosexual acts, abortion, or other infractions of the moral code; intemperance; criminal acts involving moral turpitude such as burglary, dishonesty, theft, or murder; apostacy; open opposition to and deliberate disobedience to the rules and regulations of the Church; cruelty to spouse or children; advocating or practicing so-called plural marriage; or any unchristianlike conduct in violation of the law and order of the Church.
Brethren, we must realize the seriousness and importance of this subject. It is so important that you deal with these cases, that you know when there is iniquity and when you find it that you be kind enough to show an interest in the transgressor and bring him to repentance. As you do this the Lord will bless you, strengthen you, and direct you in carrying out the work to which you have been assigned.
It is important, however, that when it is necessary to disfellowship or excommunicate a person you show great love and concern and put forth every effort to help him clear up his life and return to full fellowship in the Church. ACR(Sao Paulo)1975:49
The more we give to a person in the Church, the more the Lord expects of him. We wouldn't baptize an individual unless we are assured that that individual has repented of his sins. We wouldn't think of conferring the Holy Ghost upon him unless we felt that he was prepared to receive it. We wouldn't give to him the holy priesthood, which would only be a burden he is not prepared to carry, unless he was worthy of it. And so it is when one has sinned so seriously that to hold further membership or to hold the holy priesthood would be as a stumbling block and burden rather than a blessing. In the wisdom of the Lord, these privileges are taken from him that he might be ground as "clay in the hands of the potter," again tried and tested, until he is again worthy to receive these holy blessings. (Address to Brigham Young University student body, 1956) (Stand Ye in Holy Places, p. 119) TLDP:79
I was in a stake conference recently where one of the bishops frankly stated that he had determined that he would never excommunicate any person no matter what the sin. I told him that if this was his true feeling, then he was in the wrong position—as a common judge in Israel. . . . When we let members lead a double and destructive life, instead of doing them a favor as we suppose, we damage them, sometimes, irreparably. We must let the light of gospel standards shine fully, and not try to deflect the penetrating rays of its standards. The gospel is to save men, not to condemn them, but to save it is sometimes necessary to confront and to discipline as the Lord has directed us. When individuals are on the wrong path, our task is to redirect them lovingly, and not to watch idly from our vantage point on the straight and narrow path. (Address given at Regional Representatives' seminar, Oct. 1/2, 1969) TLDP:81
It should always be remembered that the Church exists to save, not to condemn men. . . .
Should it be necessary to call a person to a church trial, those composing the council must use every endeavor to bring about reconciliation or confession in humility. Excommunication should be the last resort.
All should be eager to keep those who are in the Church in full fellowship with the community of Saints. PCG:215
Members who have been disfellowshipped or excommunicated should not be avoided or persecuted by the membership of the Church. On the contrary, they should be dealt with kindly and prayerfully, in the hope that they may turn from their mistakes, and receive again the full privileges of Church membership. Every effort should be made to show love to such persons, so that they may be encouraged to live so as to merit, again, the full privileges of the Church. PCG:213
The essential purpose of the Gospel of Jesus Christ is to save mankind from sin, and to enable the sinner to retrieve his character through contrite repentance and by further compliance with the laws and ordinances based on the Atonement wrought by the Savior of the race. ("Judiciary System of The Church of Jesus Christ of Latter-day Saints," IE1919Apr:498-99) TLDP:78
While we cannot tolerate sin and we exercise Church discipline against those who do sin, we must help the transgressor, with love and understanding, to work his or her way back to full fellowship in the Church. Let us help each toward the blessing of a lasting repentance, a resolute turning away from error. (CR 1977Oct; The Foundations of Righteousness, Ensign, November 1977, p.4)
The power of plainness in discipline in the gospel of Jesus Christ is not always appreciated and understood, but to the repentant and remorseful, it is a great blessing. Discipline in the Church is plain, and repentance and forgiveness are available by following simple steps. Not long ago a wise member was stopped in the hall of one of our ward buildings and asked in a hushed voice if she had heard that brother so-and-so had been excommunicated from the Church. When the sister indicated that she already knew of the situation, the talebearer said, “Isn’t that awful!” ¶ To this her friend responded with, “No, I think it is wonderful. Now the burden can be lifted and he can start back with all of us helping and loving him.” Here in simplicity and love was a lesson being taught by someone who could have been a contributor to idle, hurtful conversation. (CR 1977Apr; The Power of Plainness, Ensign, May 1977, p.66)
Related Witnesses:
receiving the Word of the Lord
For I the Lord cannot look upon sin with the least degree of allowance;
32. Nevertheless, he that repents and does the commandments of the Lord shall be forgiven;
33. And he that repents not, from him shall be taken even the light which he has received; for my Spirit shall not always strive with man, saith the Lord of Hosts. (Revelation received during conference of elders of the Church, Nov. 1, 1831) D&C 1:31-33
In other organizations men may commit all manner of sin and still retain their membership, because they have no companionship with the Holy Ghost to lose: but in the Church when a man sins and continues without repentance, the Spirit is withdrawn, and when he is left to himself the adversary takes possession of his mind and he denies the faith. (Doctrines of Salvation, 3:309) TLDP:632
079. Church discipline is administered to safeguard the purity, integrity, and good name of the Church.
What are bishops' courts [now "disciplinary councils"] and high councils for? That when men transgress the laws of God, they shall be tried according to the laws of the Church, and if found guilty, and are worthy of such action, they shall be cast out; that the pure and the righteous may be sustained, and the wicked and corrupt, the ungodly and impure, be dealt with according to the laws of God. This is necessary in order to maintain purity throughout the Church, and to cast off iniquity therefrom. (At Manti, Utah, May 19, 1883, JD24:171) TLDP:77
[If a person starts] sowing the seeds of dissension and of disobedience and rebellion in the hearts of others, he becomes a dangerous person, poisoning the minds of the innocent, misleading those who are unwary, stirring up dissension and discontent in the hearts of those who ought to be in harmony with the bishop and with the ward, and thereby sowing the seeds of disunion, disorganization and disintegration. Such a man becomes dangerous, although he may be moral and virtuous, and a strictly temperate man, so far as his life is concerned. At the same time he is persisting in a wrong course. He is persisting in that which is in opposition to the Priesthood and to the organizations of the Church.
Therefore he is in opposition to divine authority; he is sowing the seeds of dissension in the hearts of others; and if he carries that to the extreme, like the murderer or the adulterer, or like the thief and the robber, he may be dealt with for his fellowship in the Church and for his membership, and be cut off from the Church, just for his rebellion [italics added]. . . .
If we were to resort to rebellion and unbelief and all kinds of iniquity, if those conditions existed in our wards, do you think it could said of us that the Church of Jesus Christ of Latter-day Saints is the Church of Christ, and that the gospel we teach will purify men and bring them to a knowledge of the truth of the standard of the Lord Jesus Christ, which is the perfect standard? [Italics added] No; it could not be said; it would not be said; and it would be a dishonor to the Lord, a disgrace to the bishop and his counselors, a disgrace to that stake of Zion, to the high council and the presidency of that stake. It would be understood that men professing to be members of the Church were guilty of works of abomination and rebellion in the midst of the House of Israel. It would be a disgrace to the presiding authorities to permit it. [Italics added] (From an address on "Principles of Government in the Church" delivered Sept. 1917) (Published by the First Presidency in the Improvement Era, IE1917Nov:3-11) MOFP5:84,87
When it has been found necessary for the well being of the Church of Christ [italics added] to withdraw fellowship from any of its members, on account of their misdoings or apostasy, and such members have been duly tried by the Bishop and his counselors and the case decided upon, and no appeal taken, then such action should be made public by announcement at a meeting of the Saints in the ward in which the offending parties reside. This public announcement will in the great majority of cases satisfy the demands of justice and the law of the Lord. (Published in Deseret News, April 17, 1878; See MOFP2:313) TLDP:80-81
Related Witnesses:
[T]he civil law is given for the protection and control of our temporal affairs, while the Priesthood is conferred upon us for the control and development of the Church. . . . ("Right Relationship between the Church and the State," IE1923Jun:685) TLDP:77-78
080. Church discipline is ecclesiastical only and can only affect a member's standing in the Church.
President Joseph F. Smith, John R. Winder, Anthon H. Lund
President Wilford Woodruff, George Q. Cannon, Joseph F. Smith
(First Presidency)
The courts [now, "disciplinary councils"] of the Church are entirely ecclesiastical. They adjudicate between Church members in matters of dispute and in the promotion of Church discipline. Litigation among them is deprecated, and it is deemed wrong for brother to go to law against brother. But no penalty is enforced other than disfellowshipment, or excommunication, as the extreme punishment. The courts of law are recognized in their secular capacity and their decisions are honored and observed. (Published by First Presidency in Deseret News, Christmas, 1903) MOFP4:82
receiving the Word of the Lord
And again, every person who belongeth to this church of Christ, shall observe to keep all the commandments and covenants of the church.
79. And it shall come to pass, that if any persons among you shall kill they shall be delivered up and dealt with according to the laws of the land; for remember that he hath no forgiveness; and it shall be proved according to the laws of the land.
80. And if any man or woman shall commit adultery, he or she shall be tried before two elders of the church, or more, and every word shall be established against him or her by two witnesses of the church, and not of the enemy; but if there are more than two witnesses it is better.
81. But he or she shall be condemned by the mouth of two witnesses; and the elders shall lay the case before the church, and the church shall lift up their hands against him or her, that they may be dealt with according to the law of God.
82. And if it can be, it is necessary that the bishop be present also.
83. And thus ye shall do in all cases which shall come before you.
84. And if a man or woman shall rob, he or she shall be delivered up unto the law of the land.
85. And if he or she shall steal, he or she shall be delivered up unto the law of the land.
86. And if he or she shall lie, he or she shall be delivered up unto the law of the land.
87. And if he or she do any manner of iniquity, he or she shall be delivered up unto the law, even that of God. (Revelation "embracing the law of the Church" Feb. 9, 1831) D&C 42:78-87
We do not believe it just to mingle religious influence with civil government, whereby one religious society is fostered and another proscribed in its spiritual privileges, and the individual rights of its members, as citizens, denied.
10. We believe that all religious societies have a right to deal with their members for disorderly conduct, according to the rules and regulations of such societies; provided that such dealings be for fellowship and good standing; but we do not believe that any religious society has authority to try men on the right of property or life, to take from them this world's goods, or to put them in jeopardy of either life or limb, or to inflict any physical punishment upon them. They can only excommunicate them from their society, and withdraw from them their fellowship.
11. We believe that men should appeal to the civil law for redress of all wrongs and grievances, where personal abuse is inflicted or the right of property or character infringed, where such laws exist as will protect the same; . . . (Declaration of belief regarding governments and laws, Aug. 17, 1835) D&C 134:9-11
also quoting Joseph Smith
That the courts of the Church [now "disciplinary councils"] in no sense assume to oppose or supersede the secular law is shown in a revelation given as early as 1831, wherein it is expressly required that if members of the Church commit crime, if they kill, or rob, or lie, they "shall be delivered up unto the law of the land." (See D&C 42.) ("Judiciary System of The Church of Jesus Christ of Latter-day Saints," IE1919Apr:498-99) TLDP:78
[T]he bishoprics, and the presidents of stakes, have . . . jurisdiction over the membership or the standing of men and women in their wards and in their stakes. CR1913Apr:5
It is true that a system of Church courts [now "disciplinary councils"] has been given, and judges provided whose duty it is to watch over the Church, to hear cases where differences may exist between Church members, and to take cognizance of cases where the rules governing the conduct of members, whose acts may be un-Christian, immoral, or opposed to justice and righteousness, are concerned.
This system begins with the teachers, who are expected to be familiar with the lives and conduct of the members of their wards, and who seek to induce, by persuasion and love, those who may have departed from the way of the Lord, to return to it. Where members refuse, or neglect to be governed by the council of the teachers, their case may be taken to the bishopric, and if they fail to reach a satisfactory adjustment may be carried to the high council, and from there appealed to the First Presidency.
These Church courts [now "disciplinary councils"], while corresponding closely to our civil courts, differ entirely from the latter in this respect. Whether it be the decision of a bishop's court, a high council or the First Presidency, no effort is made to enforce the decree contrary to the will of the accused. Disinterested men hear the case, there are no lawyers to interpret, or misinterpret the law, the accused has the right to appear and speak in his own behalf, and to introduce evidence, after which the decision is rendered. If the accused refuses to submit to the findings of the court [disciplinary council], the only penalty attached is the withdrawal of the hand of fellowship, or excommunication from the Church, after which he is permitted to go his way in peace to dwell in his soul.
The purpose of this review, brief and very imperfect as it is, is to call your attention to the fact that the civil law is given for the protection and control of our temporal affairs, while the Priesthood is conferred upon us for the control and development of the Church: that the former differs from the latter in that one is compulsory, the other entirely voluntary. To the civil law all men must submit, regardless of race, creed or condition, while to the priesthood man may submit or not, as he may choose.("Right Relationship between the Church and the State," IE1923Jun:685) TLDP:77-78
(First Presidency)
The Council of the Twelve Apostles
We declare that no Bishop's or other court [now "disciplinary council"] in this Church claims or exercises the right to supersede, annul or modify a judgment of any civil court. Such courts [disciplinary councils], while established to regulate Christian conduct, are purely ecclesiastical, and their punitive powers go no further than the suspension or excommunication of members from Church fellowship. (Official Declaration, Dec. 12, 1889) MOFP3:185
Related Witnesses:
There are really only three kinds of offenses of which the Church takes cognizance. First and most serous is the breaking of the moral law in any of its divisions. Second, deliberate disobedience to the regulations of the Church, which renders a person liable to such punishment as the Church can properly mete out to its members. Third, the incorrect interpretation of doctrine, coupled with an unwillingness to accept the correct view after proper explanations of the doctrine have been made. The first two types of violation are of conduct, the third of belief. All imply non-conformity to the practices of the Church or non-acceptance of its teachings. PCG:214
