Baptized on Sunday and Disfellowshipped on Monday

 Whatever we find in the outside world we tend to find inside the church and because of that we need to learn that there is a difference between the outside world and the church. Particularly in matters relating to judgment.
 A local congregation, we are told, recently baptized a man who admitted to having a live-in girlfriend. The preachers of this congregation assured the members that God will not reject a person simply because they are a fornicator(a person involved in porneia), and there was no need for this man to get rid of his concubine. We are to believe that according to this completely modern theology, God now accepts sexual immorality as holy behavior.1 When approached about this matter one of the revolving Elders (no joke, that is how they refer to their elder-ship and yes, this is a church of Christ congregation) 2 used the old adage of "judge not lest you be judged" and told the member who was protesting not to judge behavior.  As a starting place on this subject then we will address this matter of judging.


 1"Do not judge so that you will not be judged.2"For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.3"Why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye?4"Or how can you say to your brother, 'Let me take the speck out of your eye,' and behold, the log is in your own eye?5"You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.

     Those who engage in a partial use of this passage use what I call the "Jesse Jackson" hermeneutical approach. First let us look at the word "judge."

κρίνω (krinō 2919)

1. judge [verb] -ed, -est, -eth, -ing

to divide, to separate (akin to Latin, cerere, to sift), to make a distinction, come to a decision, to judge, to pronounce final judgment. Not merely sentence of condemnation, but also a decision in any one's favour. condemn -ed, -est

to separate, to distinguish, to select, to choose out the good, hence, generally to judge, that is to say to form or give an opinion after separating and considering the particulars of a case.

     As can be seen by the word definitions, the idea speaks more of being "prejudicial" in judging. The above passage when read in context  never tells us not to judge.  Jesus in this very sermon speaks of some people as being dogs and pigs (v.6) and there are false prophets (vv.15-20). Other places in the Bible, by default, Jesus demands that people "make the right judgment" (John 7:24; cf. 1st Cor. 5:5; Gal. 1:8-9; Phil. 3:2; 1st John 4:1). All of this presupposes, some kind of judging is not only legitimate but mandatory. The context of this section is even more interesting. Jesus demands that his disciples be not judgmental and censorious. In other words, they were to teach the  gospel to all and not be prejudicial in who received the message. We don't want to miss the real message that they were not to judge on the basis of what "they think" and never engage in hypocritical judgment. "Do not worry about the speck in your brother's eye while we have a beam in our own." The overall context of this is about hypocritical judging and was never meant to say we can't judge at all.

     It is a shame that people only read verse 7:1 and hardly ever read 7:2. This verse tells us that we will be judged on the basis that we judge. Judgment is always to be made on the basis of love and mercy, but the context presupposes that we all judge. So how is it that we are to judge and how do we make sense of all of this?

John 12: 47-49

 47"If anyone hears My sayings and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world.48"He who rejects Me and does not receive My sayings, has one who judges him the word I spoke is what will judge him at the last day.49"For I did not speak on My own initiative, but the Father Himself who sent Me has given Me a commandment as to what to say and what to speak.

     Jesus declared that judgment has already been passed on the world and was so in the days of Jesus. Judgment is based on the "sayings" of Jesus or the "Word I spoke." It is the Word of God that judges all. It was then and has not changed. Jesus says that these words are directly from the Father. Any and all judgment is on the basis of Scripture or "the Words of Jesus." So what does Jesus say about being a wicked fornicator? In Matthew 15:19, Jesus tells us that being a wicked fornicator is defiling and the wickedness is from the heart. It is here we must notice that sexual immorality is not simply a matter of what one does with their body. It is also a matter of a defiled heart. Telling the sinner to abstain from sexual activity will not cure the defiled heart.  At the core of this immoral behavior there are problems residing deep inside the sinner. The fornicator is not only defiled from without, they are defiled within.  

     When some look at the word "fornication," they may  recognize the root of the English word pornography but the Bible idea is much larger.

πορνεία (porneia, 4202), -ας, ἡ, (πορνεύω), Sept. for תַּזְנוּת, זְנוּת, זְנוּנִים, fornication (Vulg. fornicatio [and (Rev. xix. 2) prostitution]); used

a. prop. of illicit sexual intercourse in general (Dem. 403, 27; 433, 25): Acts xv. 20, 29; xxi. 25, (that this meaning must be adopted in these passages will surprise no one who has learned from 1 Co. vi. 12 sqq. how leniently converts from among the heathen regarded this vice and how lightly they indulged in it; accordingly, all other interpretations of the term, such as of marriages within the prohibited degrees and the like, are to be rejected); Ro. i. 29 Rec.; 1 Co. v. 1; vi. 13, 18; vii. 2; 2 Co. xii. 21; Eph. v. 3; Col. iii. 5; 1 Th. iv. 3; Rev. ix. 21; it is distinguished from μοιχεία in Mt. xv. 19; Mk. vii. 21; and Gal. v. 19 Rec.; used of adultery [(cf. Hos. ii. 2 (4), etc.)], Mt. v. 32; xix. 9.

b. In accordance with a form of speech common in the Ο. Τ. and among the Jews which represents the close relationship existing between YHWH and his people under the figure of a marriage (cf. Gesenius, Thes. i. p. 422a sq.), πορνεία is used metaphorically of the worship of idols: Rev. xiv. 8; xvii. 2, 4; xviii. 3; xix. 2; ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα (we are not of a people given to idolatry), ἕνα πατέρα ἔχομεν τὸν θεόν, Jn. viii. 41 (ἄθεος μὲν ὁ ἄγονος, πολύθεος δὲ ὁ ἐκ πόρνης, τνφλώττων περὶ τὸν ἀληθῆ πατέρα καὶ διὰ τοῦτο πολλοὺς ἀνθ᾽ ἑνὸς γονεῖς αἰνιττόμενος, Philo de mig. Abr. §12; τέκνα πορνείας, of idolaters, Hos. i. 2; [but in Jn. 1. c. others understand physical descent to be spoken of (cf. Meyer)]); of the defilement of idolatry, as incurred by eating the sacrifices offered to idols, Rev. ii. 21.*

     If we read the above definition, illicit sex out of wedlock is "porneia" or fornication. All one must do is take a brief glance at  Matthew 5:32  and see that sexual relations out of wed lock are specifically referred to as "porneia." Some now claim that what we call a "common law" marraige disqualifies one as comitting "porneia" but this idea is specious at best. The modern term "common law" is a replacment for older notion of the "concubine." The individual may have a "concubine" but he does not have a wife.  The common law marriage does not meet the Bible idea of a "covenant marriage" (Mal.2:14).

     It probably isn't necessary for me to prove that the words of Paul are the "words of Jesus" given my audience, but Paul himself makes that claim (1st Cor. 11:23). How did Paul view people who participate in sexual immorality?

     This precise subject came up in the church at Corinth. In 1st Cor 5:9 we find this statement:

9I wrote you in my letter not to associate with immoral people;

The word translated "immoral" here is porneia. (πόρνος pornos 4205)

1. fornicator -a fornicator.2. whoremonger -s

a sodomite, a catamite (see bottom of page for the definition of catamite)3

Paul said we are not to associate with immoral people and as we read on he makes a clarification.

10I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world.

     In the above statement Paul tells them that he not not speaking about judging people in the outside world. God has already judged them. This begs the question as to who is Paul speaking of?

11But actually, I wrote to you not to associate with any who bears the name brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler--not even to eat with such a one.

     Once again we are speaking of the person guilty of porneia or sexual immorality. This is an absolute prohibition against associating with these people who are so-called members of the church. Now, how in light of these teachings do preachers in a congregation explain that baptizing the sexually immoral person, who tells us that he has no intention of changing his lifestyle, justify their position?

Paul further states:

-not even to eat with such a one (v.11) and "REMOVE THE WICKED MAN FROM AMONG YOURSELVES" (v.13)

     It seems to me that the man who was baptized just this last Sunday now must be dis fellowshiped! That is the modern way. A baptism on Sunday and disfellowshiping on Monday.

     To say much more than what has already been said probably is a waste of time and amounts to "casting pearls before the swine" which is still a valid principle. Baptizing people for Jesus may not be the particular goal in some cases and may have more to do with those who love to have " preeminence" among men."


by Dr. Warren L Rogers__________


1There have been many groups in the past that have adopted the sex mantra to Christianity but these groups have always been rejected as the “fringe” or variants of gnosticism. In modern America, the sex mantra as “religious” is a new innovation in the Church of Christ particularly in Central Texas area. 

2This particular congregation is well known for its new theological innovations.


What is a catamite?

3A catamite is the younger partner in a pederastic relationship between two males, which was a popular arrangement in many areas of the ancient world.

Kings and Emperors in some ancient cultures had not only concubines but also catamites (male concubines), in addition to their many wives.

The word catamite is derived from the Latin catamitus, itself borrowed from the Etruscan catmite, a corruption of the Greek Ganymedes, the boy who was seduced by Zeus and became his beloved and cup-bearer in Greek mythology.[1]