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If you see a return of satirical comments it is probably because you are a walking satire and are deserving of such comments.
Rather, over time, it is your friend that comes to realize they are sick and accepts the treatment.
How many people enter the church unrepentant of their sins? You have no bloody clue. And yet, if it were up to you, you'd banish the lot of them. That is utter insanity. The only place a sinner can get treatment is within the Church. Even if they may be unrepentant, that is between that person and the priest. The priest prescribes the treatment, not you, the congregation, or anyone else for that matter.
It is actually reported that there is fornication among you, and such fornication as is not even named among the Gentiles, that one of you has his father's wife. And you are puffed up, and did not rather mourn, that he that had done this deed might be taken away from among you.When he was discoursing about their divisions, he did not indeed at once address them vehemently, but more gently at first; and afterwards, he ended in accusation, saying thus, 1 Corinthians 1:11 "For it has been signified unto me concerning you, my brethren, by them which are of the household of Chloe, that there are contentions among you." But in this place, not so; but he lays about him immediately and makes the reproach of the accusation as general as possible. For he said not, "Why did such an one commit fornication?" but, "It is reported that there is fornication among you;" that they might as persons altogether aloof from his charge take it easily; but might be filled with such anxiety as was natural when the whole body was wounded, and the Church had incurred reproach. "For no one," says he, "will state it thus, 'such an one has committed fornication,' but, 'in the Church of Corinthians that sin has been committed.'"And he said not, "Fornication is perpetrated," but, "Is reported—such as is not even named among the Gentiles." For so continually he makes the Gentiles a topic of reproach to the believers. Thus writing to the Thessalonians, he said, 1 Thessalonians 4:4-5, καὶ τιμῆ om. τὰ λοιπὰ inserted "Let every one possess himself of his own vessel in sanctification, not in the passion of lust, even as the rest of the Gentiles." And to the Colossians and Ephesians, Ephesians 4:17. cf. Colossians 3:6-7 "That you should no longer walk, as the other Gentiles walk." Now if their committing the same sins was unpardonable, when they even outdid the Gentiles, what place can we find for them? Tell me: "inasmuch as among the Gentiles," so he speaks, not only they dare no such thing, but they do not even give it a name. Do you see to what point he aggravated his charge? For when they are convicted of inventing such modes of uncleanness as the unbelievers, so far from venturing on them, do not even know of, the sin must be exceeding great, beyond all words. And the clause, "among you," is spoken also emphatically; that is, "Among you, the faithful, who have been favored with so high mysteries, the partakers of secrets, the guests invited to heaven." Do you mark with what indignant feeling his works overflow? With what anger against all? For had it not been for the great wrath of which he was full, had he not been setting himself against them all, he would have spoken thus: "Having heard that such and such a person has committed fornication, I charge you to punish him." But as it is he does not so; he rather challenges all at once. And indeed, if they had written first, this is what he probably would have said. Since however so far from writing, they had even thrown the fault into the shade, on this account he orders his discourse more vehemently.2. "That one of you should have his father's wife." Wherefore said he not, "That he should abuse his father's wife?" The extreme foulness of the deed caused him to shrink. He hurries by it accordingly, with a sort of scrupulousness as though it had been explicitly mentioned before. And hereby again he aggravates the charge, implying that such things are ventured on among them as even to speak plainly of was intolerable for Paul. Wherefore also, as he goes on, he uses the same mode of speech, saying, "Him who has so done this thing:" and is again ashamed and blushes to speak out; which also we are wont to do in regard of matters extremely disgraceful. And he said not, "his step-mother," but, "his father's wife;" so as to strike much more severely. For when the mere terms are sufficient to convey the charge, he proceeds with them simply, adding nothing.And "tell me not," says he, "that the fornicator is but one: the charge has become common to all." Wherefore at once he added, "and you are puffed up:" he said not, "with the sin;" for this would imply want of all reason: but with the doctrine you have heard from that person. This however he set not down himself, but left it undetermined, that he might inflict a heavier blow.And mark the good sense of Paul. Having first overthrown the wisdom from without, and signified that it is nothing by itself although no sin were associated with it; then and not till then he discourses about the sin also. For if by way of comparison with the fornicator who perhaps was some wise one, he had maintained the greatness of his own spiritual gift; he had done no great thing: but even when unattended with sin to take down the heathen wisdom and demonstrate it to be nothing, this was indicating its extreme worthlessness indeed. Wherefore first, as I said, having made the comparison, he afterwards mentions the man's sin also.And with him indeed he condescends not to debate, and thereby signifies the exceeding greatness of his dishonor. But to the others he says, "You ought to weep and wail, and cover your faces, but now ye do the contrary." And this is the force of the next clause, "And you are puffed up, and did not rather mourn.""And why are we to weep?" some might say. Because the reproach has made its way even unto the whole body of your Church. "And what good are we to get by our weeping?" "That such an one should be taken away from you." Not even here does he mention his name; rather, I should say, not any where; which in all monstrous things is our usual way.And he said not, "You have not rather cast him out," but, as in the case of any disease or pestilence, "there is need of mourning," says he, "and of intense supplication, 'that he may be taken away.' And you should have used prayer for this, and left nothing undone that he should be cut off."Nor yet does he accuse them for not having given him information, but for not having mourned so that the man should be taken away; implying that even without their Teacher this ought to have been done, because of the notoriety of the offense.3. "For I verily being absent in body, but present in spirit."Mark his energy. He suffers them not even to wait for his presence, nor to receive him first and then pass the sentence of binding: but as if on the point of expelling some contagion before that it have spread itself into the rest of the body, he hastens to restrain it. And therefore he subjoins the clause, "I have judged already, as though I were present." These things moreover he said, not only to urge them unto the declaration of their sentence and to give them no opportunity of contriving something else, but also to frighten them, as one who knew what was to be done and determined there. For this is the meaning of being "present in spirit:" as Elisha was present with Gehazi, and said, Went not my heart with you? 2 Kings 5:26 Wonderful! How great is the power of the gift, in that it makes all to be together and as one; and qualifies them to know the things which are far off. "I have judged already as though I were present."He permits them not to have any other device. "Now I have uttered my decision as if I were present: let there be no delays and puttings off: for nothing else must be done."Then lest he should be thought too authoritative and his speech sound rather self-willed, mark how he makes them also partners in the sentence. For having said, "I have judged," he adds, concerning him that has so wrought this thing, in the Name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan.Now what means, "In the Name of our Lord Jesus Christ?" "According to God;" "not possessed with any human prejudice."Some, however, read thus, "Him that has so wrought this thing in the name of our Lord Jesus Christ," and putting a stop there or a break, then subjoin what follows, saying, "When you are gathered together and my spirit to deliver such an one unto Satan:" and they assert that the sense of this reading is as follows, "Him that has done this thing in the Name of Christ," says St. Paul, "deliver ye unto Satan;" that is, "him that has done insult unto the Name of Christ, him that, after he had become a believer and was called after that appellation, has dared to do such things, deliver ye unto Satan." But to me the former exposition (ἐκδοσις . It seems to mean "enunciation.") appears the truer.What then is this? "When you are gathered together in the Name of the Lord." That is; His Name, in whose behalf you have met, collecting you together."And my spirit." Again he sets himself at their head in order that when they should pass sentence, they might no otherwise cut off the offender than as if he were present; and that no one might dare to judge him pardonable, knowing that Paul would be aware of the proceedings.4. Then making it yet more awful, he says, "with the power of our Lord Jesus Christ;" that is, either that Christ is able to give you such grace as that you should have power to deliver him to the devil; or that He is Himself together with you passing that sentence against him.And he said not, "Give up" such an one to Satan, but "deliver;" opening unto him the doors of repentance, and delivering up such an one as it were to a schoolmaster. And again it is, "such an one:" he no where can endure to make mention of his name."For the destruction of the flesh." As was done in the case of the blessed Job, but not upon the same ground. For in that case it was for brighter crowns, but here for loosing of sins; that he might scourge him with a grievous sore or some other disease. True it is that elsewhere he says, "Of the Lord are we judged, 1 Corinthians 11:32 when we suffer these things." But here, desirous of making them feel it more severely, he "delivers up unto Satan." And so this too which God had determined ensued, that the man's flesh was chastised. For because inordinate eating and carnal luxuriousness are the parents of desires, it is the flesh which he chastises."That the spirit may be saved in the day of the Lord Jesus;" that is the soul. Not as though this were saved alone, but because it was a settled point that if that were saved, without all controversy the body too would partake in its salvation. For as it became mortal because of the soul's sinning: so if this do righteousness, that also on the other hand shall enjoy great glory.But some maintain, that "the Spirit" is the Gracious Gift which is extinguished when we sin. "In order then that this may not happen," says he, "let him be punished; that thereby becoming better, he may draw down to himself God's grace, and be found having it safe in that day." So that all comes as from one exercising a nurse's or a physician's office, not merely scourging nor punishing rashly and at random. For the gain is greater than the punishment: one being but for a season, the other everlasting.And he said not simply, "That the spirit may be saved," but "in that day." Well and seasonably does he remind them of that day in order that both they might more readily apply themselves to the cure, and that the person censured might the rather receive his words, not as it were of anger, but as the forethought of an anxious father. For this cause also he said, "unto the destruction of the flesh:" proceeding to lay down regulations for the devil and not suffering him to go a step too far. As in the instance of Job, God said, Job 2:6 "But touch not his life."5. Then, having ended his sentence, and spoken it in brief without dwelling on it, he brings in again a rebuke, directing himself against them;
Don't see anything about kicking a person out of the Church.
Eastern Orthodox churchesIn the Eastern Orthodox churches, excommunication is the exclusion of a member from the Eucharist. It is not expulsion from the churches. This can happen for such reasons as not having confessed within that year; excommunication can also be imposed as part of a penitential period. It is generally done with the goal of restoring the member to full communion. The Orthodox churches do have a means of expulsion, by pronouncing anathema, but this is reserved only for acts of serious and unrepentant heresy. The Moscow Patriarchate declared Sergius Bulgakov a heretic in this fashion because of his pronouncements on Sancta Sofia being something like a fourth dimension to the Trinity.
So you think you know more than St. John Chrysostom, a man who was a theologian, patriarch, saint and prolific writer? You put yourself above him and say you know what St. Paul meant better than him and that he is 'not specific'?!Furthermore, you don't know what excommunication is. It is not expulsion from the Church
Excommunication is the exclusion of an Orthodox Christian from the Eucharist, that is from Communion. It is a form of church discipline. The act of excommunication is considered a transient action concerning a member who has done something that separates him from the church community as attempts are made of restoring the member to full communion.The word excommunication is from the Latin, ex meaning out of, and communio or communicatio meaning communion, thus ‘exclusion from the communion’.For serious acts, such as unrepentant heresy, the church pronounces an anathema as a means of expulsion that leaves the person outside of the Church and to his own devices.
Phrasal Verbs:cast about/around1. To make a search; look: had to cast about for an hour, looking for a good campsite.2. To devise means; contrive.cast off1. To discard; reject: cast off old clothing.2. To let go; set loose: cast off a boat; cast off a line.3. To make the last row of stitches in knitting.4. Printing To estimate the space a mansucript will occupy when set into type.cast onTo make the first row of stitches in knitting.cast outTo drive out by force; expel.
Since you say 'many fathers' say something, back it up; because quite frankly, just because you say something means absolutely nothing.
It is clear to me you don't even understand what you're saying. Note the bolded red words. All you have been saying is expel them from the Church. I have provided the definition of excommunication within the context of the Church.