Overcoming Stigma in Christian Communities and Congregations
Stigma within Christian communities often arises from perceived transgressions, social status, or differences among believers, yet biblical texts emphasize acceptance, honor, and blamelessness. The Apostle Paul, in Romans 15:7, instructs believers to "accept each other," clarifying that this means more than mere tolerance; it involves welcoming others, despite their flaws and sins, into fellowship as family, just as Christ has accepted humanity [1]. This principle directly counters the formation of stigma based on personal failings.
The early church faced internal and external pressures that could lead to stigmatization. For instance, becoming a teacher was a way to improve social status within the early Christian community, potentially compensating for the shame Christians experienced as outsiders in wider society [3]. This suggests an awareness of social hierarchies and the potential for certain roles to confer honor or alleviate stigma. However, the power of speech, even from those in esteemed positions, could either benefit or harm the church [3].
The concept of blamelessness is also relevant to overcoming stigma. In 1 Timothy 5:7, instructions are given concerning various church matters, including the care of widows and the conduct of different age groups, "that they may be blameless" [4]. While no one is without blame before God, the aim is to live in such a way that one is not "chargeable with any notorious crime" in the eyes of the world [4]. This pursuit of blamelessness before others can help mitigate external sources of stigma.
Furthermore, the New Testament addresses how differences in status or ability should be handled within the community. Paul's teaching in 1 Corinthians 12:23 on the body of Christ illustrates that members considered "less honourable" should be given "more abundant honour" [5]. This applies to those who might be poor or otherwise marginalized, emphasizing that God and Christ confer honor upon them [5]. This perspective challenges any internal stigma based on perceived inferiority.
Conversely, actions that bring shame to the Christian community are condemned. Paul expresses shame that Christians would resolve their conflicts in secular courts, implying a lack of capable individuals within the church to mediate disputes [7]. This suggests that internal disunity or reliance on external systems for resolution could create a form of stigma for the community.
The Old Testament also touches on the idea of shame and its removal. Zephaniah 3:11 speaks of a day when people "shall not be ashamed for all thy doings, wherein thou hast transgressed against me" [6]. This is because sins will be repented of, forgiven, and remembered no more, preventing condemnation or confusion before God and others [6]. This prophetic vision points to a future where the stigma of past transgressions is removed through divine grace.
Even apostles could be sensitive to perceived slights or differences in treatment. Adam Clarke, commenting on 2 Corinthians 12:13, notes Paul's "fine, forcible, yet delicate stroke" when addressing the Corinthian church's failure to support him financially, unlike other churches [2]. Paul ironically asks for forgiveness for causing their "inferiority" by not requiring their support, highlighting how perceived differences in contribution or treatment could create a sense of stigma or inequality among congregations [2]. The privilege of supporting the ministry is presented as a way for churches to participate and avoid such inferiority [2].
Sources
- Romans (Protestant academic) “Tyndale House on Romans 15:7: 15:7 To accept each other means more than grudgingly putting up with each other. We are to welcome other believers, with all their flaws and sins, into our fellowship and treat them as family (see study note on 12:10), just as Christ has accepted us, with all our flaws and sins, into his fellowship and family (5:8-11).”
- 2 Corinthians (Methodist/Wesleyan) “Adam Clarke on 2 Corinthians 12:13: For what is it wherein you were inferior - This is a fine, forcible, yet delicate stroke. It was your duty and your interest to have supported your apostle; other Churches have done so: I did not require this from you; in this respect all other Churches are superior to you. I am the cause of your inferiority, by not giving you an opportunity of ministering to my necessities: forgive me the wrong I have done you. It is the privilege of the Churches of Christ to support the ministry of his Gospel among them. Those who do not contribute their part to the suppor”
- James (Protestant academic) “Tyndale House on James 3:1: 3:1 Becoming teachers was one way to improve social status in the early church (1 Cor 12:28; Eph 4:11; 1 Tim 5:17; cp. Acts 5:34). Such honor would compensate for the shame imposed upon Christians as social outsiders (Jas 2:6-7). But the conspicuous role of teachers symbolizes the power of human speech to benefit or harm the church.”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 5:7: And these things give in charge,.... Concerning rebuking persons of a different age and sex, and concerning the maintenance of widows; and particularly that children provide for their parents when helpless; and that widows trust in God, and give themselves to prayer and supplication, and not live in sin: that they may be blameless; before men, and in the view of the world, and not be chargeable with any notorious crime; though none are without blame in themselves, and before God, but as considered in Christ Jesus.”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 12:23: And those members of the body,.... As the back parts of it: which we think to be less honourable; though greatly useful, upon these we bestow more abundant honour; by clothing them, for a man's garments are his honour and glory; See Gill on Mat 6:29, so the poor members of Christ's church, who are thought to be, though they really are not, the less honourable, have the more abundant honour conferred on them by God and Christ: God has chosen the poor of this world; Christ has sent his Gospel to them; these the Spirit calls and sanctifies, and makes them all”
- Zephaniah (Baptist/Reformed) “John Gill on Zephaniah 3:11: In that day shall thou not be ashamed for all thy doings, wherein thou hast transgressed against me Because these shall not be continued in, but repented of, and forsaken; and, besides, shall be forgiven, blotted out, covered, and remembered no more; so that they shall not be charged with them, condemned for them, or be confounded before God, angels, and men, on account of them; not but that shame always arises from a true sense of sin; and the more, as it is beheld in the glass of pardoning love, which is a branch of true evangelical repentance, at least a fruit a”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 6:4: 6:4-6 I am saying this to shame you: It is a scandal for Christians to have to resolve their conflicts in secular courts, as if there were no one in the church sufficiently capable of resolving them.”