I. Excommunication, rebuking, and shunning
II. Penitential discipline
If he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. Matt. 18:17
I have written to you not to keep company with anyone named a brother, who is a fornicator, or covetous, or an idolater, or a reviler, nor a drunkard, or an extortioner—not even to eat with such a person. 1 Cor. 5:11
Do you not know that a little leaven leavens the whole lump? 1 Cor. 5:6
If anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. 2 Thess. 3:14
Those who are sinning rebuke in the presence of all, that the rest also may fear. 1 Tim. 5:20
If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds. 2 John 10:11
I. Excommunication, rebuking, and shunning
It is fitting, therefore, that you should keep aloof from such persons [i.e., the Gnostics]. You should not speak to them either in private or in public. Ignatius (c. 105, E), 1.89
All of those who separate from the church and give heed to old wives’ tales, like these persons, are truly self-condemned. Paul commands us “to avoid [these men] after a first and second admonition.” Furthermore, John, the disciple of the Lord, has intensified their condemnation. For he desires us not even to address them with the salutation of “Godspeed.” He says, “He who bids them Godspeed is a partaker with their evil deeds.” Irenaeus (c. 180, E/W), 1.341, 342
Cerdon, too, was Marcion’s predecessor. . . . Having been denounced for corrupt teaching, he was excommunicated from the assembly of the brethren. Irenaeus (c. 180, E/W), 1.417
From all such persons [heretics and false shepherds], it behooves us to keep aloof. Irenaeus (c. 180, E/W), 1.497
“Therefore, do not be partakers with them.” Back then, the condemnation of sinners extended to others who approved of them and joined in their society. And the case at present is still the same, for “a little leaven leavens the whole lump.” Irenaeus (c. 180, E/W), 1.500
If one must censure, it is necessary also to rebuke. For it is the time to wound the apathetic soul. I do not mean mortally, but salutarily, securing exemption from everlasting death by a little pain. Clement of Alexandria (c. 195, E), 2.228
The physician is not evil to the sick person because he tells him of his fever. For the physician is not the cause of the fever; he only points out the fever. Likewise, he who reproves is not ill-disposed towards him who is diseased in soul. For he is not the cause of the transgressions on him. He only reveals the sins that are there. Clement of Alexandria (c. 195, E), 2.231
God does not punish, for punishment is retaliation for evil. Rather, He chastises—for the purpose of good. Clement of Alexandria (c. 195, E), 2.553
He forbids us either to salute such persons or to receive them to our hospitality. Yet, this is not harsh in the case of a man of this sort. But he admonishes Christians neither to confer nor dispute with those who are not able to handle divine things with intelligence, lest through them they be seduced from the doctrine of truth. Clement of Alexandria (c. 195, E), 2.577
In the same place also, exhortations are made. Rebukes and sacred censures are administered. That is because the work of judging is carried on among us with great seriousness. . . . And you have the most notable example of judgment to come when anyone has sinned so grievously as to require his severance from us in prayer, in the congregation, and in all sacred matters. Tertullian (c. 197, W), 3.46
But it will be said that some of us, too, depart from the rules of our discipline. In that case, however, we count such persons no longer as Christians. Tertullian (c. 197, W), 3.51
[ADDRESSED TO PAGANS:] Persons of this doubtful mold do not assemble with us. Neither do they belong to our communion. By their delinquency, they become yours once more. For we are unwilling to mix even with those whom your violence and cruelty have compelled to recant. Yet, we should, of course, be more ready to have included among us those who have unwillingly forsaken our discipline, than willful apostates. However, you have no right to call them Christians to whom Christians themselves deny that name. Tertullian (c. 197, W), 1.113
These evidences, then, of a stricter discipline existing among us, are an additional proof of truth. Tertullian (c. 197, W), 3.264
In this example of a leper . . . [the Law] prohibited any contact with a person who was defiled with sin. The apostle also forbids us even to eat food with such a one. For the taint of sins can be communicated as if contagious, wherever a man mixes himself with the sinner. Tertullian (c. 207, W), 3.355
[Marcion] rejected the two epistles to Timothy and the one to Titus, all of which deal with church discipline. Tertullian (c. 207, W), 3.473
All the other frenzies of passions beyond the laws of nature—impious toward both the bodies and the sexes—we banish not only from the threshold, but from all shelter of the church. For they are not sins, but monstrosities. Tertullian (c. 212, W), 4.77
The Montanists taught that there is no forgiveness for major postbaptismal sins. Writing as a Montanist in the following two passages, Tertullian criticizes the bishops of the church for extending mercy to repentant adulterers, etc.
You [the bishops of the church] reply that communion is indeed denied to sinners—particularly those who have been polluted by the flesh. But you say it is only for the present. You say they are to be restored as a result of penitential pleading, in accordance with the clemency of God that prefers a sinner’s repentance to his death. Tertullian (c. 212, W), 4.94
Here they [the bishops of the church] go so far as to interpret “destruction of the flesh” to be the office of repentance. In other words, by fasts, squalor, and every species of neglect and studious ill-treatment devoted to the extermination of the flesh, it seems to make satisfaction to God. So they argue that the fornicator (or rather, that incestuous person) was delivered to Satan by the apostle—not with a view of ruin, but with a view to correction. . . . On account of the “destruction of the flesh,” he obtained pardon. Tertullian (c. 213, W), 4.87
And how are they not ashamed to utter these calumnies against Victor? For they know full well that Victor excommunicated Theodotus the tanner, the leader and father of this Goddenying apostasy. Caius (c. 215, W), 5.601
If your brother sins against you, go and lay bare his fault between you and him alone.” . . . Some understand these words to be limited in their application to lesser sins. . . . They say that even in the case of the least of the sins of men, he who has not repented after the public announcement of the sin is to be considered as a Gentile and a tax collector. That is, with regard to sins that are “not unto death.” Or as the Law has described them in the Book of Numbers, not “death bringing.” However, this seems to be very harsh. For I do not think that anyone will readily be found who has not been censured three times for the same form of sin. For example, I am referring to the reviling with which revilers abuse their neighbors, or being carried away by passion, or drinking in excess, or using false and idle words—or any of those things that exist in the masses. . . . However, Christ does not say what he will suffer if he does not hear the church. . . . Therefore, he is not altogether gained, nor will he altogether perish. But what at all he will suffer, . . . only God knows. For we do not pronounce the judgment, because we follow the commandment, “Do not judge, lest you be judged.” Origen (c. 245, E), 9.492, 493
Christians lament as dead those who have been conquered by immorality or any other sin. For they are lost and dead to God. At some future time [if they repent], they receive them as being risen from the dead. However, this is after a greater interval than in the case of those who were admitted at first [i.e., the period of testing a catechumen]. However, those who have lapsed and fallen after professing the Gospel are not placed in any office or post of rank in the church of God. Origen (c. 248, E), 4.485
Truly, such evil practices do not at all prevail among Christians—if you properly examine what constitutes a Christian. Or, if any persons of that kind are discovered, they are at least not to be found among those who frequent the assemblies and come to the public prayers—without their being excluded from them. Origen (c. 248, E), 4.508
For this reason, I beg you that you will designate by name in the certificate [of communion] only those whom you yourselves witness, whom you have known, whose penitence you see to be very near to full satisfaction. Cyprian (c. 250, W), 5.292
Those who have received certificates from the martyrs . . . if they should be seized with any misfortune and peril of sickness, . . . and if a presbyter cannot be found and death begins to be imminent, they can make confession of their sin before even a deacon. Thereby, with the imposition of hands upon them for repentance, they can come to the Lord with the peace that the martyrs have desired. Cyprian (c. 250, W), 5.293
How can the medicine of permissiveness profit anyone? What if a physician hides the wound and does not allow the necessary remedy of time to close the scar? To not require repentance makes the way easy for new dangers. To do that is not curing someone. If we are honest, it is slaying him. Cyprian (c. 250, W), 5.309
Felicissimus has rushed forth with many more and has declared himself as a leader of a faction. . . . Let him receive the sentence that he first of all imposed—that he may know that he is excommunicated by us. For he has added the crime of adultery to his crimes of fraud and plunder. . . . All of these things we will judicially examine when, with the Lord’s permission, we will assemble in one place with many of our colleagues. . . . Moreover, whoever will ally himself with that man’s conspiracy and faction, let him know that he will not communicate in the church with us, since he has preferred to be separated from the church of his own accord. Cyprian (c. 250, W), 5.316
Those persons cannot remain in God’s church who have not maintained its divine and ecclesiastical discipline—either in the manner of their life or in the peace of their character. Cyprian (c. 250, W), 5.325
We should give our assistance, our healing art, to those who are wounded. Let us not think of them as dead. . . . In them, there is that, which, by subsequent repentance, may be strengthened into faith. . . . If someone is harshly and cruelly separated from the church, he may turn himself to Gentile ways and to worldly works . . . or pass over to heretics and schismatics. Cyprian (c. 250, W), 5.331
If we reject the repentance [of the lapsed], . . . it will be attributed to us in the day of judgment. For we have not cared for the wounded sheep. And, on account of a single wounded one, we have lost many sound ones. Cyprian (c. 250, W), 5.331
Do not think, dearest brother, that either the courage of the brethren will be lessened, or that martyrdoms will fail for this cause—that repentance is relaxed to the lapsed. . . . It is one thing to stand for pardon. It is another thing to attain to glory. It is one thing, when cast into prison, not to go out from it until one has paid the last coin. It is another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire. It is another to have all sins purged by suffering. It is one thing to be in suspense until the sentence of God at the day of judgment. It is another to be crowned at once by the Lord. Cyprian (c. 250, W), 5.332
Among our predecessors, some of the bishops here in our province thought that peace was not to be granted to adulterers. So they wholly closed the gate of repentance against adultery. Cyprian (c. 250, W), 5.332
How do we teach or provoke them to shed their blood in confession of His name, if we deny the blood of Christ to those who are about to enter on the warfare? Or how do we make them fit for the cup of martyrdom, if we do not first admit them to drink in the church the cup of the Lord by the right of communion? Cyprian (c. 250, W), 5.337
No banquets nor conferences should be entertained with the wicked. Rather we should be as much separated from them as they are deserters from the church. For it is written, “If he will neglect to hear the church, let him be unto you as a heathen man and a tax collector.” . . . If they come with prayers and atonements, let them be heard. If they heap together curses and threats, let them be rejected. Cyprian (c. 250, W), 5.347
If they obstinately persevere and do not mutually separate themselves, let them know that they can never be admitted by us into the church with their immodest obstinacy. . . . They should not think that the way of life or of salvation is still open to them, if they have refused to obey the bishops and priests. For in Deuteronomy, the Lord God says, “And the man that will do presumptuously and will not listen to the priest or judge . . . that man will die” [Deut. 17:12, 13]. Cyprian (c. 250, W), 5.358
The proud and disobedient are slain with the sword of the Spirit, in that they are cast out of the church. For they cannot live out of it, since the house of God is one. And there can be no salvation to anyone except in the church. Cyprian (c. 250, W), 5.358
It behooves you to write a very lengthy letter to our fellow bishops appointed in Gaul. Exhort them not to allow Marcian any longer to insult our assembly, simply because he does not appear to have been excommunicated by us. For he is stubborn and haughty, and he is hostile to the divine mercy and to the salvation of the brotherhood. Cyprian (c. 250, W), 5.368
“Do not be partakers with them.” We must withdraw. Nay, rather, we must flee—from those who fall away. Cyprian (c. 250, W), 5.429
Contrary to the vigor of the Gospel, contrary to the law of the Lord and God, . . . communion is relaxed to heedless persons! But this is a vain and false peace! It is dangerous to those who grant it. And it probably avails nothing to those who receive it. For they are not seeking the patience necessary to [spiritual] health, nor the genuine medicine that is derived from atonement. Penitence is driven forth from their breasts. The memory of their very grave and extreme sin is taken away. . . . Returning from the altars of the devil, they draw near to the holy place of the Lord! . . . With jaws still breathing their crime . . . they intrude on the body of the Lord. . . . All these warnings are scorned and disdained. They do violence to His body and blood—before their sin is expiated, before confession of their crime has been made! [They receive His body and blood] before their conscience has been purged by sacrifice and by the hand of the priest! Cyprian (c. 250, W), 5.441
We must separate from a believer who lives irregularly and contrary to discipline. Paul [said] to the Thessalonians: “But we have commanded you, in the name of Jesus Christ, that you depart from all brethren who walk disorderly and not according to the tradition that you have received from us.” Cyprian (c. 250, W), 5.551
The sinner must be publicly reproved. In the first Epistle of Paul to Timothy, it says: “Rebuke those who sin, in the presence of all.” Cyprian (c. 250, W), 5.552
We should not speak with heretics. He said to Titus: “A man that is a heretic, avoid after one rebuke.” . . . Of this same thing, it is written in the Epistle of John: “They went out from among us, but they were not of us.” Cyprian (c. 250, W), 5.552
Covetousness is a great evil. . . . Robbery is declared to be a horrible thing, something to be abhorred. Yet, the covetous mind in general is likewise condemned. . . . And all persons of that spirit are excommunicated from the church of God. Gregory Thaumaturgus (c. 255, E), 6.18
Concerning those who have joined the barbarians and . . . have become such thorough barbarians as even to put to death those of their own race, . . . it is necessary for you to bar such persons from even being listeners in the public assemblies. Gregory Thaumaturgus (c. 255, E), 6.19
Some Christians have been so audacious as to pilfer the houses of [those taken captive by barbarians]. If they have already been put on trial and convicted, they should not be considered fit to even be listeners in the public assembly. However, if they have declared themselves and made restitution, they should be placed in the ranks of the penitent. Gregory Thaumaturgus (c. 255, E), 6.19
Therefore, we have been compelled to excommunicate this man . . . who refuses submission, and to appoint another bishop in his place. Malchion (c. 270, E), 6.170
If anyone is convicted of having done a wicked action . . . that causes the whole body of the church and its teaching to be blasphemed, . . . the bishop must boldly reject such a person upon proof—unless the person changes his course of life. Apostolic Constitutions (compiled c. 390, E), 7.399
In the present world, the righteous and the wicked are mingled together in the common affairs of life—but not in the holy communion. Apostolic Constitutions (compiled c. 390, E), 7.401
Sin that passes by without correction grows worse and worse and spreads to others. For “a little leaven infects the whole lump.” . . . Likewise, one diseased sheep, if not separated from those who are well, infects the rest. . . . Therefore, if we neglect to separate the transgressor from the church of God, we will make the “Lord’s house a den of thieves.” For it is the bishop’s duty not to be silent in the case of offenders. Apostolic Constitutions (compiled c. 390, E), 7.403
A righteous man unjustly slain by anyone will be in rest with God forever. The same is true of anyone who is separated by his bishop without cause. He who has cast him out as a wicked fellow when he was innocent, is more furious than a murderer. Apostolic Constitutions (compiled c. 390, E), 7.406
If anyone hardens himself, “tell it to the church. However, if he refuses to listen to the church, let him be to you as a Gentile and a tax–collector.” In other words, receive him no longer into the church as a Christian, but reject him as a pagan. However, if he is willing to repent, receive him. For the church does not receive a pagan or a tax–collector to communion. . . . As to those who are convicted of any wicked action and have not repented—you should view them as tax collectors or pagans. However, if they later repent and turn from their error, . . . we permit such ones to enter [the church]—but only to hear, until they show the fruits of repentance. . . . However, do not let them be admitted to communion in prayer. Rather, let them depart after the reading of the Law, the Prophets, and the Gospel—that by such departure they may be made better in their course of life. Apostolic Constitutions (compiled c. 390, E), 7.414
If anyone prays with a person who has been excommunicated—even in the house—let him be suspended. Apostolic Constitutions (compiled c. 390, E), 7.501
II. Penitential discipline
Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Matt. 18:15
If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained. John 20:23
Those who fall into sin after baptism are those who are subjected to discipline. For the deeds done before baptism are remitted [in baptism]. However, those committed after baptism are purged [through discipline]. Clement of Alexandria (c. 195, E), 2.438
It is irksome to add mention of a second—nay, in that case, the last—hope. Lest, by treating of a remedial repenting yet in reserve, we seem to be pointing to a yet further space for sinning. . . . Let no one be less good because God is more so. Let no one repeat his sin as often as he is forgiven. Otherwise, be sure he will find an end of escaping, when he will not find an end to sinning. We have escaped once. Thus far and no farther let us commit ourselves to perils, even if we seem likely to escape a second time. Tertullian (c. 203)
Although the gate of forgiveness has been shut and fastened up with the bar of baptism, God has permitted it still to stand somewhat open. In the vestibule, He has stationed the second repentance for opening to those who knock. But now it is once for all—because now it is for the second time. It will not be repeated, if the last time it was in vain. For is not even this once enough? You have what you did not deserve, for you lost what you had received. If the Lord’s indulgence grants you the means of restoring what you had lost, be thankful for the benefit renewed. Tertullian (c. 203, W), 3.663
This act [penance] is more usually expressed and commonly spoken of under a Greek name, exomologesis. Through it, we confess our sins to the Lord. . . . Penance is a discipline for man’s prostration and humiliation, requiring a demeanor calculated to bring mercy. With regard also to the very dress and food, it commands the penitent to lie in sackcloth and ashes, to cover his body in mourning . . . to know no food and drink but such as is plain—not for the stomach’s sake, but for the soul’s. Tertullian (c. 203, W), 3.664
While it abases the man, it raises him. While it covers him with squalor, it renders him more clean. . . . Yet most men either shun this work, as being a public exposure of themselves, or else postpone from day to day. I presume that they are more mindful of embarrassment than of salvation. . . . However, I give no place to bashfulness when I am a gainer by its loss. . . . Is it better to be damned in secret than absolved in public? Tertullian (c. 203, W), 3.664
Let him say, “I have sinned against God and am in peril of eternally perishing. And so now I am drooping, and wasting and torturing myself, so that I may reconcile God to myself, whom by sinning I have offended.” . . .
Since you know that after the first bulwarks of the Lord’s baptism, there still remains for you, in penance a second reserve of aid against Gehenna, why do you desert your own salvation? Why are you slow to approach what you know heals you? Tertullian (c. 203, W), 3.665
Repentance and her handmaid, penance, he had cast away. Tertullian (c. 203, W), 3.666
As the quotations above demonstrate, Tertullian originally supported the church’s position that it could extend God’s forgiveness even for serious sins such as adultery—if the sinner were truly repentant. After adopting the teachings of the Montanists, however, Tertullian rejected any forgiveness for such serious sins, as demonstrated by the following quotations, where he derides the bishop of either Carthage or Rome, sarcastically labelling him with the pagan title pontifex maximus.
I hear that there has even been an edict set forth—and a dogmatic one too. The pontifex maximus—that is, the bishop of bishops—issues an edict: “I remit the sins of both adultery and fornication to those who have fulfilled repentance!” O edict, on which cannot be inscribed, “Good deed!” And where will this liberality be posted up? On the very spot, I suppose, on the very gates of the sensual appetites! Tertullian (c. 212, W), 4.74
When bringing the repentant adulterer into the church, for the purpose of softening the brotherhood by his prayers, do you yourself lead him into the midst and prostrate him? There he is, all in haircloth and ashes, a compound of disgrace and horror, before the widows, before the presbyters, begging for the tears of all, licking the footprints of all, clasping the knees of all. Tertullian (c. 212, W), 4.86
He rose early in the morning and threw himself, clothed with sackcloth and covered with ashes, before Zephyrinus, the bishop, with great haste and many tears. He rolled not only beneath the feet of the clergy, but those even of the laity. By his weeping, he moved the pity of the compassionate church of the merciful Christ. And after trying many a prayer and showing the welts left by the blows that he had received [from angels], he was at length with difficulty admitted to communion. Eusebius, quoting Caius (c. 215, W), 5.602
You have become a penitent. Pray night and day. But do not depart far from your mother [i.e., the church]. For then, the Highest will be able to be merciful to you. The confession of your fault will not be in vain. In your state of accusation, learn to weep manifestly. Commodianus (c. 240, W), 4.212
He who is of lowly mind does not by any means humble himself in an unseemly or inauspicious manner—falling down upon his knees, casting himself headlong on the ground, putting on the dress of the miserable, or sprinkling himself with dust. . . . If there are some, however, who through their ignorance have not clearly understood the doctrine of humiliation (but act as they do), it is not our teaching that is to be blamed. Origen (c. 248, E), 4.580
In smaller sins, sinners may do penance for a set time and come to public confession in accordance with the rules of discipline. By imposition of the hand of the bishop and clergy, they receive the right of communion. Cyprian (c. 250, W), 5.290
Before penitence was fulfilled, before confession even of the gravest and most heinous sin was made, before hands were placed upon the repentant person by the bishops and clergy, they dare to offer on their behalf and to give them the Eucharist! Cyprian (c. 250, W), 5.291
We have decided that those who do not repent, nor give evidence of sorrow for their sins with their whole heart, and with manifest profession of their lamentation, are to be absolutely restrained from the hope of communion and peace, even if they begin to beg for them in the middle of sickness and peril. For what drives them to ask is not the repentance for sin, but the fear of imminent death. Cyprian (c. 250, W), 5.333
Do we believe that a man is lamenting with his whole heart, that he is entreating the Lord with fasting, weeping, and mourning—if from the first day of his sin he daily frequents the bathing places with women? Is he lamenting if he feeds at rich banquets and (stuffed with too many dainties) vomits the contents of his stomach the next day? Is he lamenting if he does not forego his meat and drink in order to help the needs of the poor? . . . Or does she groan and lament if she has time to put on the clothing of precious garments? Does she lament if she receives valuable jewelry and expensively made necklaces—instead of bewailing the loss of divine and heavenly adornment? Cyprian (c. 250, W), 5.445
Even as we have sinned greatly, let us lament. . . . You must cling close to the ashes and be surrounded with sackcloth and dirt. After losing the garment of Christ, you must be willing now to have austere clothing. After the devil’s meat, you must prefer fasting. Be earnest in righteous works, by which sins may be purged. Frequently apply yourself to almsgiving, by which souls are freed from death. . . . Let good works be done without delay. Cyprian (c. 250, W), 5.447
No one can be so prudent and so cautious as not at some time to slip. Therefore, God, knowing our weakness, out of His compassion has opened a harbor of refuge for man—that the medicine of repentance might aid this necessity to which our frailty is liable. Lactantius (c. 304–313, W), 7.191
The present canons address those who have in the persecution denied the faith and are doing penance. The first canon decrees that those who, after many torments, have sacrificed to the gods—not being able to persevere because of frailty—and who have passed three years in penance, another forty days should be enjoined—and then they can be admitted into the church. Peter of Alexandria (c. 310, E), 6.269
Let a penalty of six months’ penance be imposed upon them. Peter of Alexandria (c. 310, E), 6.271
When he does repent and has submitted to his chastisement, receive him, remembering that our Lord has said, “There is joy in heaven over one sinner who repents.” Apostolic Constitutions (compiled c. 390, E), 7.400
There is joy in heaven over one sinner who repents.” Apostolic Constitutions (compiled c. 390, E), 7.400