What Does the Bible Teach on Christian Conflict Resolution?

WHAT DOES THE BIBLE TEACH ON CHRISTIAN CONFLICT RESOLUTION?

By Ezekiel Kimosop

The first record of conflict can be traced to Adam’s conflict with God (Genesis 3). Adam disobeyed God’s express command in the Garden of Eden and the consequences of his disobedience have cascaded to all his offspring through all human civilizations until Christ. Humanity was isolated from a holy and righteous God until the resolution of our conflict was found in the atoning death of Jesus Christ on the cross of Calvary.

Conflict resolution is a critical issue of concern for the body of Christ. Christian conflicts vary from leadership related to congregational or interpersonal conflicts. They can also be classified in terms of their gravity, ranging from simple disagreements to fundamental doctrinal conflicts that divide Christian communions and traditions.

The Bible provides a number of exhortations and guidelines on conflict resolution. Matthew 18 provides a suitable illustration the resolution of interpersonal offences within the Christian community. We shall examine a few New Testament illustrations below.

In Acts 15, a major conflict between the Jewish and Gentile churches was resolved under the famous Jerusalem Council. The two groups were compelled to sit and reason together in an effort to find a middle ground on the conflicting cultural and religious issues. The resolutions of the Jerusalem Council have served as foundational historical basis for the resolution of conflicts among Christian traditions.  

Paul and Barnabas sharply disagreed over John Mark accompanying them in a missionary journey in view of his conduct in a previous missionary assignment and this saw the two temporarily splitting up (Acts 15:36-41). It appears that the two ministers subsequently reconciled because Barnabas and John Mark are later mentioned as being in the company of Paul (Galatians 2:9, 13, 4:10). Christian disagreements should be resolved rather than being allowed to mutate and permeate.

1 Corinthians 5 reveals that moral conflicts involving believers should be expeditiously mediated and resolved by the congregational ministers and elders. This is also implied in 1 Timothy 5:19-20 that relates to accusations of sinful conduct touching on a Christian elder. The Bible provides a higher threshold of two or three witnesses in this context. This is perhaps intended to avoid unjustified or malicious accusations against Christian elders and overseers given the sensitivity of their roles in the congregation. This is more so where church leadership power conflicts abound.

A conflict of opinion appears to be contemplated in the case involving two women leaders in the church of Philippi (Philippians 4:2-3). The issues behind the conflict are not disclosed in this context but Paul asks the Philippian elder or overseer to reconcile the two women. We can only conclude that the matter was perhaps brought to Paul's attention because of its gravity and persistence.

One of the most elaborate conflicts in the New Testament Scripture is the Corinthian church conflict. This conflict appears to have been partly precipitated by divided loyalties in the congregation on the one part and spiritual immaturity on the other. Sections of the congregation were reportedly allied to Paul, Peter, and Apollos, respectively (1 Corinthians 3). Those allied to Peter perhaps consisted of radical Jews that questioned the validity of Paul's apostolic authority (cf. 2 Corinthians 11:5-33). We learn from other sections of New Testament Scripture that Paul was commissioned by Jesus as the apostle to the Gentiles (Acts 9:1-19). Peter, John and James were in charge of the Jerusalem church. Their apostolic responsibilities did not intersect. 

Apollos was a visiting Alexandrian Jewish evangelist who was instructed in the way of Christ by a faithful Jewish couple, Priscilla and Aquila in Ephesus (Acts 18:24-28). He later left Corinth under circumstances that appear to be linked to the Corinthian conflict. He was reluctant to return to Corinth despite Paul imploring him to do so (1 Corinthians 16:12). Was Apollos wounded by the Corinthian conflict?

It took Paul's apostolic intervention to contain the Corinthian conflict. He wrote two epistles, with the first conveying a sharp rebuke on the Corinthians. Paul reminded the Corinthians about the preeminence of Christ in the church and the fact that church ministers were merely stewards of God's grace (1 Corinthians 3:1-17, 4:1-2). Paul also made a determination concerning a case relating to an immoral brother among the Corinthians (1 Corinthians 5). It appears that the Corinthians had failed to take a decisive action on the case, perhaps by reason of the immaturity of the congregation and the open leadership conflict.

Paul's second letter to the Corinthians reveals that the conflict had yet to fully dissipate even though it had been considerably buttressed. Some emotional wounds were yet to heal. Paul’s intentions appear to have been misunderstood in certain contexts. He was conciliatory in tone and this could be evidence that his first letter was fairly harsh (cf. 2 Corinthians 7:2-12)

As regards doctrinal conflicts, Scripture reveals that they are to be resolved within the authority of sound Christian doctrine. Heresy and apostasy were considered as critical violations against the foundation of the Christian faith. Paul excommunicated two heretics in the hope that they would cease to blaspheme (1 Timothy 1:20). Other passages of Scripture reveal that heresy and apostasy would be a defining feature in the last days (2 Timothy 3:1-9; 4:1-5; Jude 1:1-19).

Scripture requires that Christian conflicts should be resolved at the earliest convenience for the sake of the unity of the body of Christ. Christian conflicts should therefore be expeditiously resolved within the relevant provisions of Scripture. The sinning and the erring among believers should be restored with diligence lest they fall away and the rest are tempted into sin (Galatians 6:1; James 5:19-20). We ought to forgive and bear with one another and to mind one another's welfare (Philippians 2:1-4). We should bear in mind that God reconciled us in Christ Jesus while we were undeserving of His grace. He took the initiative in providing the atonement for our sin. The Bible proclaims that "while we were yet sinners, Christ died for us" (Romans 5:8). We too should seek to be reconciled to our brethren whenever we offend them and forgive those that offend us for Christ’s sake. In all circumstances, the authority of Scripture remains paramount in conflict resolution.

Do you have an unresolved Christian conflict? 

 

© Ezekiel Kimosop 2023