of three witnesses the one dying should be put to death. He will not be put to death at the mouth of one witness. The hand of the witnesses first of all should come upon him to put him to death, and the hand of all the people afterward; and you must clear out what is bad from your midst.”

In the Christian congregation a like principle of cooperation and participation is found. While the erring one is not put to death, his excommunication is observed and acted upon by all in the congregation. This Scriptural procedure is described at 1 Corinthians 5:11: “I am writing you to quit mixing in company with anyone called a brother that is a fornicator or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man.”

Therefore the members of the congregation will not associate with the disfellowshiped one, either in the Kingdom Hall or elsewhere. They will not converse with such one or show him recognition in any way. If the disfellowshiped person attempts to talk to others in the congregation, they should walk away from him. In this way he will feel the full import of his sin. Otherwise, if all communicated freely with the offender, he would be tempted to feel that his transgression was not such a terrible thing. If it occurs that someone visiting in the congregation or at a larger assembly is not aware that a person has been disfellowshiped and attempts to talk to that one, other brothers observing will tactfully inform him of the situation. Also, the disfellowshiped person who wants to do what is right should inform any approaching him in innocence that he is disfellowshiped and they should not be conversing with him.

There is another aspect to the need for those in the congregation to cooperate with the committee responsible for taking the disfellowshiping action. What this is 2 John 11 makes clear: “For he that says a greeting to him is a sharer in his wicked works.” Yes, one’s attitude toward a person cut off from the congregation shows his attitude toward Jehovah’s righteous principles. When one ignores the disfellowshiping action and continues his association with the disfellowshiped person, then it shows a bad attitude toward Jehovah’s laws. He, in effect, is showing that he upholds the offender and thinks Jehovah’s righteous laws are of no account. The seriousness of not abiding by the disfellowshiping procedure can be seen when he is called “a sharer” in the wicked works of the one disfellowshiped. Actually, the one who deliberately does not abide by the congregation’s decision puts himself in line to be disfellowshiped for continuing to associate with such one. Since he is classified the same as the one disfellowshiped, “a sharer,” then it is reasonable for the same action to be taken against this dissenter. He too can be cut off from Jehovah’s favor and from his visible organization.

What if a disfellowshiped person and a member of the congregation both work at the same place of secular employment? Could they have association then, since their work may require them to have communication with one another? Here again, it is a matter of recognizing the changed status of the one who is disfellowshiped. While it is permissible to converse to the extent necessary for carrying out the functions of the work, it would not be proper to associate in the sense of communicating freely, without regard for his status. Only the necessary business would be discussed, never spiritual matters or any other matter that does not come under the category of necessary business related to the secular employment. If the contact required is too frequent and intimate, the Christian could consider changing his employment so as not to violate his conscience.

However, what is the position of those who are related by blood ties to the one disfellowshiped? What principles are involved regarding headship and the instructing of children in the home? How is reinstatement in time possible? Additionally, with such serious consequences involved, should one be tempted not to confess his wrongdoing if no one would have known otherwise? And, finally, how can one guard against a course that will lead to being disfellowshiped? For information on these vital matters, we look forward to succeeding issues of the Watchtower magazine.

Preserving Our Souls Alive by Faithfulness

“WHAT benefit will it be to a man if he gains the whole world but forfeits his soul [life]? or what will a man give in exchange for his soul” or life? (Matt. 16:26) Why did Jesus ask these questions? To underscore the value of one’s soul or life. Without life we could enjoy nothing else; all material possessions would be useless. He who is wise, therefore, will not only recognize the truth of Jesus’ words but will act in harmony with them. He will be among those who “have faith to the preserving alive of the soul.”—Heb. 10:39.a

It would be impossible to be faithful, to be true and constant, without faith. Thus we find that the men listed at Hebrews chapter 11 as men of faith were also, one and all, faithful. In particular did such men as Abraham, Isaac, Jacob, Moses, Joshua and David prove faithful over many, many years. Of course, the greatest example of all, the one who underwent the severest test as to faithfulness, was none other than Jesus Christ, “the Chief Agent and Perfecter of our faith,” who “for the joy that was set before him,” that of vindicating his Father’s name, “endured a torture stake, despising shame.” Fittingly he has received the title “Faithful and True.”—Heb. 12:2; Rev. 19:11.

Such examples of faith and faithfulness give us confidence that we too can have faith and keep faithful to the preserving alive of our souls. Not in our own strength or wisdom, but with the help of Jehovah God, who is faithful, even as the apostle Peter assures us: “Let those who are suffering in harmony with the will of God keep on commending their souls to a faithful Creator while they are doing good.” Jehovah’s promise to Joshua also applies to his servants today: “I shall neither desert you nor leave you entirely.”—1 Pet. 4:19; Josh. 1:5.

A first step toward proving unfaithful is one’s shrinking back. This shrinking back may begin very subtly, and therein lies the danger. We can start on the road leading to unfaithfulness and eventual destruction without hardly being aware of it. How so? Simply by slowing down or by refusing to make progress, by refusing to meet the challenge that new truths or added privileges of service or change in methods of work presents. This shrinking back may be due to laziness, because of the effort involved, or it may be due to materialism, because of the self-denial involved.

Preserving our souls alive by faithfulness is by no means a matter of following the lines of least resistance. On the contrary, we must fight the fine fight of faith and as fine soldiers endure the suffering of evil. And, as the facts already are indicating, we can expect our way to become ever more difficult until the final assault of Gog of Magog on the spiritually prosperous New World society. We must begin now to steel ourselves for what the future may bring.—1 Tim. 6:12; 2 Tim. 2:3.

However, for our faith to ensure our faithfulness it must be far more than merely a belief, a wish or a hope. It must be an “assured expectation of things hoped for.” That means being so sure of what we hope for that it spurs us to act in harmony with our hope. This faith is also said to be “the evident demonstration of realities though not beheld.” Our grasp of evidence giving reason for conviction is so strong that it is said to be faith. Such faith moves one to perform works of faith.—Heb. 11:1.

Of what do these works consist? On the one