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Part of a series on
Jehovah's Witnesses
Overview Organizational structure Governing Body Watch Tower Bible and Tract Society Corporations History Bible Student movement Leadership dispute Splinter groups Doctrinal development Unfulfilled predictions Demographics By country
Beliefs Practices God's name 144,000 Salvation Eschatology Faithful and discreet slave Memorial of Jesus' Death Blood Discipline Hymns (Hymnal) Literature The Watchtower Awake! New World Translation Bibliography Places Kingdom Hall Gilead School
People Watch Tower presidents W. H. Conley C. T. Russell J. F. Rutherford N. H. Knorr F. W. Franz M. G. Henschel D. A. Adams R. L. Ciranko Formative influences William Miller Henry Grew G. W. Stetson George Storrs N. H. Barbour J. N. Darby Notable former members R. V. Franz O. R. Moyle Notable scholars George Chryssides James Penton Zoe Knox
Criticism Handling child sex abuse Unfulfilled predictions
Opposition Persecution in Nazi Germany Supreme Court cases by country
v t e

Congregational discipline are formal controls administered by leaders of the congregation. The determination of guilt or innocence is judged by a tribunal of elders. A variety of controls can be enforced, from a restriction of duties performed in the congregation to excommunication, known as disfellowshipping, and shunning by the congregation. Members who are disfellowshipped have an opportunity to regain membership. The practice of shunning and disfellowshipping has been criticized as arbitrary and punitive.

Restriction of duties

If an elder, ministerial servant, pioneer, or any other publisher who enjoys special privileges commits a serious infraction, they will be removed from their responsibilities. An elder may also be removed, or choose to step aside willingly, from his position if members of his household are not in "good standing" or for other, sometimes personal, reasons. An announcement of this would be made during the Service Meeting.

Marking

Someone who chooses a course that is ill-considered from a doctrinal standpoint, but still something for which the standard of disfellowshipping would not apply, would be marked. Though such a one would not be shunned, social interaction outside of formal worship settings would generally be discouraged. The intent of this cutting off of social fellowship is to shame that person into a course considered proper. Generally, a talk would be given at the Service Meeting outlining the shameful course, but without explicitly naming the wrongdoer.

Reproof

This involves sins which are more serious than those for which one would be "marked." Reproof is given before all who have knowledge of the transgression. If the sin is known only to the individual and judicial committee, the reproof given would be private. If the sin is known by a small number, they would be invited by the elders, and reproof would be given before both the sinner and those with knowledge of the sin. If the sin is known generally by the entire congregation an announcement of public reproof would be given. A talk is generally given in the case of public reproof, where the wrong course is outlined, but without explicitly naming the people involved.

In all cases of reproof, restrictions are imposed. Restrictions may include not sharing in giving meeting parts, commenting during meetings and giving group prayers. The length of the probation period is at the discretion of the elders. One cannot pioneer or auxiliary pioneer for at least one year after reproof is given.

Disfellowshipping

All members are expected to abide by Bible requirements as understood by Jehovah's Witnesses, and serious violations of these requirements can result in disfellowshipping, or excommunication.

There are a number of offenses, which can result in disfellowshipping. These include: Abortion, adultery, apostasy, associating with one who is disfellowshipped or disassociated, bestiality, blood transfusions, drug abuse (non-medical), drunkenness, extortion, fornication, fraud, gambling, heresy, homosexual activity, idolatry, incest, interfaith, loose conduct, manslaughter, murder, perverted sex relations, polygamy, sexual abuse of children, spiritism, theft, and use of tobacco. Until at least 1968, organ transplant was also a disfellowshipping offence, viewed by Jehovah's Witnesses as cannibalism.

No individual arbitrarily determines that the practice of a particular sin requires disfellowshipping. Rather, this action is Scripturally required only when a member of the congregation unrepentantly engages in gross sins, such as those enumerated in the 5th chapter of First Corinthians. Thus, while a Witness may be disfellowshipped for practicing fornication, this occurs only if the individual refuses to accept the spiritual assistance of the elders and repent (evidenced by discontinuing the wrong conduct or their attitude toward it). A judicial committee (usually 3 elders) meets with the alleged offender, assesses whether a serious sin has been committed, and then decides whether the individual seems genuinely repentant. Elders are directed to take into account the personality of the individual rather than applying rigid determining factors for repentance.

Some reasons for disfellowshipping are not explicitly listed in the Bible, and are the Governing Body's interpretation of Bible-based principles (not rules or laws) for Christians. Gambling is one such area. The Bible does not contain an explicit condemnation of gambling even though it was a common practice in Christian times; however there are principles that apply for those who claim to worship him. Such conduct is equivalent in the Governing Body's eyes to idolatry, something that is explicitly prohibited in the Bible. Therefore, the Witnesses believe that God hates practices that "promote a superstitious belief in luck", or greediness, though it is difficult to see how many forms of forbidden gambling fall under these categories, such as using a free lottery ticket. Many Witnesses will nevertheless 'err on the side of caution,' choosing not to appear to approve of any practice which tacitly or actively promotes, or fails to condemn, gambling.

If a baptised Witness begins to teach doctrines contrary to the organisation's interpretation of the Bible it is grounds for disfellowshipping for apostasy. Far more controversial, however, is a letter dated September 1, 1980 from the Watchtower Society to all Circuit and District overseers. According to Raymond Franz, this letter means that one who "merely disagrees in thought with any of the Watch Tower Society's teachings is committing apostasy and is liable for disfellowshipping." However, not all agree with his conclusion. Many articles since then make it clear that one needs to take some type of action to be disfellowshipped. While it is true that the letter in question states that one does not have to “promote” different doctrines to be an apostate, it makes it clear that elders need to exercise “discernment” to figure out whether one is a “trouble making apostate” or not. If one is a “trouble making apostate” then the flock would need to be “protected”. In addition, certain acts such as joining another religion, mixing in interfaith, working for another church, celebrating religious holidays are viewed as acts of apostasy. Such acts do not need “promoting”. Thus Jehovah’s Witnesses teach that those who “advocate” other views while still being a member have the potential of be disfellowshipped. A person that believes different doctrines is encouraged ‘to be patient and wait on Jehovah for change’

All members have a detailed understanding of what is expected and the consequences of wrongdoing. However, one needs to stay familiar with the Witnesses' application of Bible principles to understand whether or not they may be subject to judicial action. This is important since their understanding has changed over time, such as with organ transplants. The congregation elders try to help erring ones be restored to spiritual health. Repentant wrongdoers can often remain in the congregation. Elders also believe they have a scriptural obligation to uphold Jehovah's reputation and keep the congregation clean of wrong conduct. Individuals that continue to practice such things show by their conduct that they do not really want to be a part of the congregation of Jehovah's Witnesses.

Disfellowshipping is not automatic, even when a person is accused of one of the above transgressions. In judicial matters, Jehovah's Witnesses interpret the biblical passages from Deuteronomy 17:6 and Matthew 18:16 to mean that accusations must be substantiated by at least two witnesses, unless the person confesses voluntarily (which has sometimes created serious difficulties in regards to cases involving child abuse and has been a cause for negative publicity). In these cases, a committee of elders examines the evidence and seeks to determine whether the person has ceased the questionable activity and repented. If the individual is deemed to be repentant, though evidence or testimony or an admission of guilt determines that a scriptural law was broken, the individual could then be either publicly or privately reproved. If that is not the case, the person is likely to be disfellowshipped. A person can appeal a decision to disfellowship him if he believes that a serious error in judgment has been made. Requests for appeal must be made in writing and within seven days of the decision of the judicial committee.

Sometimes Jehovah's Witnesses will class someone as "disassociated" if they have practiced the conduct mentioned and a judicial hearing is not possible.

In the past, unbaptized active members of Jehovah's Witnesses were disciplined in a practice similar to disfellowshipping which was termed disassociation. This practice has changed and shunning is no longer practiced towards such persons, though the normal standard of 'bad association' still applies.

Shunning

Jehovah's Witnesses practice shunning (ignoring) after disfellowshipping and disassociation because they believe that:

• to tolerate violations of the Bible's standards in their ranks would bring reproach on God's name and organization.
• shunning keeps the congregation free of possible corrosive influences
• there is hope that such a serious measure will motivate the person in question to re-evaluate his course of action, repent and rejoin the religion.

Shunning is also practised when written letters of disassociation have been submitted by an individual, or if it is believed that a person has disassociated by their actions, such as by attending another religion's services; thus Jehovah's Witnesses refer to these as "disassociated".

In either case ("disfellowshipping" or "disassociating"), an announcement is made at the Kingdom Hall that " is no longer one of Jehovah's Witnesses." Congregation members are not informed whether a person is being shunned due to "disfellowshipping" or "disassociation", or on what grounds. Formerly, the congregation was informed that a former member was either "disassociated" or "disfellowshipped".

Shunning, as practiced by the Witnesses, takes a less extreme form than that of the Old Order Amish. However, because Witnesses' social life generally revolves around association with fellow believers, being shunned can isolate a member in a very powerful way. Being disfellowshipped can be devastating if everyone in a member's social circle participates in the shunning. Witnesses are expected to shun family members, except those living in the same household. In this case, social contact and normal family ties continue as before, with the exception that the remaining Witness members of the family will not share in Bible study, prayer, or discussions of faith-related matters with the disfellowshipped member.

Once the person has moved out from home shunning is generally practiced. The religion discourages association with disfellowshipped family members living outside the home, but recognizes the need for a certain degree of contact, for instance, to discuss necessary family business, or to provide care for aged parents who are disfellowshipped. In practice, most disfellowshipped persons continue to have a limited degree of association with family members who remain in the religion .

A Witness can even be disfellowshipped for certain kinds of association with close relatives, as described in the guidebook given to elders, "Normally, a close relative would not be disfellowshipped for associating with a disfellowshipped person unless there is spiritual association or an effort made to justify or excuse the wrongful course." The September 15, 1981 Watchtower provides the basis for Judicial practices regarding communication with family members. If the family member lives outside the home, this Watchtower limits such communication to "care of necessary family matters" and states that family members "should strive to avoid needless association." Pay Attention references this 1981 Watchtower as its only source, outside the Bible, for guidance on this matter.

Elder are instructed to "remove unrepentant wrongdoers." Failure to adhere to the guidelines on shunning is considered wrongdoing. It is the practice of Jehovah's Witnesses to disfellowship individuals who do not repent after associating with an expelled person. It is believed that such persons, by "speaking to or associating with a disfellowshipped or disassociated person," have made themselves "a sharer in his wicked works."

This does not exclude the disfellowshipped person from attending any congregational services or meetings, held at the Kingdom Hall, if they so choose after being disfellowshipped. Also elders may make a "shepharding call" on disfellowshipped persons once a year so as to provide them with encouragement to return as a member of the congregation.

Reinstatement after disfellowshipping

Disfellowshipping is not necessarily permanent. If a disfellowshipped person repents of his former conduct, he may be reinstated into the congregation. No specific period of time is prescribed before this can happen; in most cases, at least six months pass, in many cases, considerably longer. Statistics appear to show that about one third of those disfellowshipped eventually return to the group.

Note that if Witness policy changes result in previously forbidden acts no longer being cause for disfellowshipping, those individuals disfellowshipped for the act are not automatically reinstated. An individual is disfellowshipped because his or her actions and/or attitude demonstrate that he or she is unrepentant, not simply because the individual has been found by the congregation to have committed a serious sin. Their repentance (or the lack thereof) is the real issue, not a change in policy. Because of the intangibleness of this stance, members must acquiesce with any rule about any particular act being classed as a 'serious sin' or face a judicial committee.

Legality of practice

In February 1987, the U.S. Supreme Court upheld the Witnesses' right to disfellowship those who fail to live by the group's standards and doctrines. In so deciding, it upheld the ruling of a lower court that: "Shunning is a practice engaged in by Jehovah's Witnesses pursuant to their interpretation of canonical text, and we are not free to reinterpret that text . . . The defendants are entitled to the free exercise of their religious beliefs . . . The members of the Church decided to abandon have concluded that they no longer want to associate with her. We hold that they are free to make that choice."

Critical view

Critics contend that fear of being shunned and family break-up/loss causes people to stay who might otherwise freely leave the religion, but Jehovah's Witnesses maintain that disfellowshipping is a scripturally-documented method to protect the congregation from the influence of those who practice serious wrongdoing. Jehovah's Witnesses have no provision for conscientious objectors who freely leave to have any continued normal associations. The only way to officially leave the religion is to write a letter requesting to be disassociated or to be disfellowshipped, but both entail the same set of prohibitions and penalities. Critics further contend the judicial process itself, due to its private and nearly autonomous nature directly contradicts the precedent found in the Bible and the organizations' own teachings and can be used in an arbitrary and punitive manner if there is consensus among just a few to abuse their authority.

References

1. w85 4/15 Question From Readers p.31
2. Giving Reproof "Before All Onlookers" The Watchtower December 1, 1976.
3. Organized to Do Jehovah's Will 2005, p. 152.
4. Our Kingdom Ministry March 1983, p. 3.
5. "One might assume that (from the Greek word a·sel´gei·a) refers to conduct that is immoral but in a minor or not so serious way. This, however, is not the case according to the available evidence in Scripture and also in the ancient secular Greek writings in which this word appears. It is not limited to acts of sexual immorality. And, rather than relating to bad conduct of a somewhat petty or minor nature, it apparently describes acts that reflect a brazen attitude, one that betrays disrespect, disregard or even contempt for standards, laws and authority. The ‘looseness' of the conduct, therefore, is not due principally to weakness but results from an attitude of disrespect, insolence or shamelessness." ("Questions from Readers: What does the expression 'loose conduct' as found at Galatians 5:19 mean?". (September 15, 1973). Watchtower, p. 574)
6. Perverted sex relations - "t is not for elders to 'police' the private marital matters of couples in the congregation. However, if it becomes known that a member of the congregation is practicing or openly advocating perverted sex relations within the marriage bond, that one certainly would not be irreprehensible, and so would not be acceptable for special privileges, such as serving as an elder, a ministerial servant or a pioneer. Such practice and advocacy could even lead to expulsion from the congregation." (Emphasis added) - "Honor Godly Marriage!", The Watchtower, March 15, 1983, p. 31
7. Questions From Readers The Watchtower November 1, 2002, p. 31.
8. Awake! July 22, 2002. Web version available at http://www.watchtower.org/library/g/2002/7/22/article_03.htm.
9. Franz, Raymond. Crisis of Conscience. 4th ed. Atlanta: Commentary Press, 2004. pp. 341-2. ISBN 0-914675-24-9.
10. The Watchtower March 15, 1986 p.15 paragraph 17 “Do Not Be Quickly Shaken From Your Reason”; The Watchtower October 15, 1986 p. 31 Questions From Readers; The Watchtower October 1, 1989 p. 19 paragraph 14 Maintain Your Faith and Spiritual Health; Pay Attention to Yourselves and all the Flock p. 94-95; The Watchtower May 1, 2000 p.12 par. 19 Firmly Uphold Godly Teaching; The Watchtower September 1, 2000 p. 13 par. 10 Show a Waiting Attitude!; The Watchtower April 1, 1986 pp. 30-31 Questions From Readers.
11. Proclaimers of God’s Kingdom p. 629 Testing and Sifting From Within
12. The Watchtower September 1, 2000 page11 “Show a waiting Attitude”
13. Jealous for the Pure Worship of Jehovah, The Watchtower September 15, 1995, p. 11.
14. The Bible's Viewpoint - Why Disfellowshipping Is a Loving Arrangement Awake! September 8, 1996, p. 26-27.
15. "Pay Attention to Yourselves and all the Flock", p.103.
16. The Watchtower September 1, 1981 pages 20-31.
17. "Pay Attention to Yourselves and all the Flock", p.103.
18. "Pay Attention to Yourselves and all the Flock", Unit 5(a) p. 92.
19. "Pay Attention to Yourselves and all the Flock", Unit 5(a) p. 103.
20. The Watchtower April 15, 1988. Web version available at http://www.watchtower.org/library/w/1988/4/15/article_01.htm.
21. Matthew 18:17, "The local court was situated at the gate of a city. (De 16:18; 21:19; 22:15, 24; 25:7; Ru 4:1) By "gate" is meant the open space inside the city near the gate. . . as most persons would go in and out of the gate during the day. Also, the publicity that would be afforded any trial at the gate would tend to influence the judges toward care and justice in the trial proceedings and in their decisions. (Witness publication, Insight on the Scriptures, Vol 1, p. 518)
22. In Search Of Christian Freedom by Raymond Franz, 2002, and In Search of Christian Freedom, pp.374–390 'The Misuse of Disfellowshipping', by Raymond Franz

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