Diotrephes
During the last generation of the first century, the
"fellowship situation" can best be described as chaotic. Paul's last writings
are far from optimistic, and John's letters show an elderly apostle -- the last
of his generation -- contending against the practices of men who scarcely if at
all deserve the name 'brother' (AE, "Problems of Fellowship in the First Century
Ecclesia", Xd 108:210).
Such a man was Diotrephes -- characteristic of a certain
spirit within the ecclesias. Diotrephes was domineering, self-assertive, and
arrogant. Defying the loving authority of the aged John, he could -- so it seems
-- "cast out" of fellowship (ct Joh 6:37) with impunity those associating with
the apostles, or, for that matter, anyone of whom he disapproved. Like some
modern brethren of the same stamp, he also "cast out" those who failed to "cast
out" the brethren he had "cast out" -- in the ultimate extension of the
"guilt-by-association" syndrome.
AE in his article points out that, with ease of communication
in the Roman Empire, it was common for preachers to travel from ecclesia to
ecclesia on lengthy missionary journeys. Such activities posed problems of
fellowship then as now. Wherever the ecclesia was to which Diotrephes belonged,
it included as members both those who rejected these preacher brethren, and
those who welcomed them. John appears, then, to be presuming on his almost
universal standing in the brotherhood, when he "interferes" in a tricky internal
affair of another ecclesia. Notice, however, that his "interference" -- if it
may be so termed -- is not for the disfellowshiping of any individual, but
rather is for the acceptance of "the brethren" (3Jo 1:5). And John does not even
counsel the disfellowship of the despicable Diotrephes!
The phrase "casting out" (3Jo 1:10) is a very harsh and cruel
term: "If the Master himself was able to conduct most of his preaching within
the synagogue system, however grudgingly received by those in power, he had no
illusions as to the long-term fate of the church following his ascension to the
Father. 'Beware of men; for they will deliver you up to councils (Greek
Sanhedrins, ie local courts) and flog you in their synagogues' (Mat 10:17, RSV)"
(AE, ibid 16).
Examine closely and without prejudice this first-century
picture of inter-ecclesial affairs. How similar it is to our own day: an
imperfectly joined network of congregations, with no universally recognized
leader (even the apostles met frequent opposition); an arrangement calling for
forbearance and patience and tolerance, not to mention the occasional
compromise! Certainly not the place for would-be leaders to issue "bulls" of
excommunication either against or on behalf of uninformed brethren.
Notice that even the apostle John does not declare,
'Disfellowship Diotrephes.' Notice also the presumed "conflict": Gaius will
receive "the brethren"; Diotrephes will not receive them. And yet they are
considered -- by no less than an inspired apostle -- to be "in fellowship" with
one another. Sometimes inconsistencies and anomalies exist in our midst.
Patience and love are required to "sort out" these issues, without destroying or
driving away those who have not quite "got it right"!
"Wherever there is intolerance; wherever we find conditions of
communion among Christians imposed, which Christ hath not clearly enjoined;
wherever creeds and modes of worship are enforced by human power, and men made
to forfeit any of their civil rights, or are stigmatized on these accounts,
there is the spirit which is not of God. Wherever one Christian, or a number of
Christians, assumes the seat of authority and judgment in the Church of Christ,
wherever they call for fire to destroy those who dissent from them, or only
exclude them from their communion and affection, there is a portion of the
spirit of Anti-christ, which has so long opposed itself to the benign principles
of the Kingdom of the Prince of Peace, has been the cause of so many evils to
humanity, and the occasion of making the inconsiderate esteem the amiable yet
distinct and uncompromising religion of Jesus, as a source of mischief, instead
of benevolence... Alas, how much of this spirit remains amongst us all! How few
have learned that, 'In Christ circumcision is nothing, and uncircumcision is
nothing, but the keeping of the commandments of God' " (JT, Herald,
1850).
