Home Discipline(Parent/kids Discipline)

An authoritative parent has clear expectations and consequences and is affectionate

toward his or her child. The authoritative parent allows for flexibility and collaborative
problem solving with the child when dealing with behavioral challenges. This is the most
effective form of parenting.
An authoritarian parent has clear expectations and consequences, but shows little
affection toward his or her child. The parent may say things like, "because I'm the Mommy,
that's why." This is a less effective form of parenting.
A permissive parent shows lots of affection toward his or her child but provides little
discipline. This is a less effective form of parenting.

What Is Self-Discipline - Definitions

By Remez Sasson

Self-discipline appears in various forms, such as perseverance, restraint, endurance,

thinking before acting, finishing what you start doing, and as the ability to carry out one's
decisions and plans, in spite of inconvenience, hardships or obstacles.

What does the Bible say about church discipline?

Question: "What does the Bible say about church discipline?"

Answer: Church discipline is the process of correcting sinful behavior among

members of a local church body for the purpose of protecting the church,
restoring the sinner to a right walk with God, and renewing fellowship among the
church members. In some cases, church discipline can proceed all the way
to excommunication, which is the formal removal of an individual from church
membership and the informal separation from that individual.

Matthew 18:15–20 15 At kung magkasala laban sa iyo ang kapatid mo, pumaroon ka, at ipakilala
mo sa kaniya ang kaniyang kasalanan na ikaw at siyang magisa: kung ikaw ay pakinggan niya, ay
nagwagi ka sa iyong kapatid.
16 Datapuwa't kung hindi ka niya pakinggan, ay magsama ka pa ng isa o dalawa, upang sa bibig ng
dalawang saksi o tatlo ay mapagtibay ang bawa't salita.
17 At kung ayaw niyang pakinggan sila, ay sabihin mo sa iglesia: at kung ayaw rin niyang pakinggan
ang iglesia, ay ipalagay mo siyang tulad sa Gentil at maniningil ng buwis.
18 Katotohanang sinasabi ko sa inyo, na ang lahat ng mga bagay na inyong talian sa lupa ay tatalian
sa langit: at ang lahat ng mga bagay na inyong kalagan sa lupa ay kakalagan sa langit.
19 Muling sinasabi ko sa inyo, na kung pagkasunduan ng dalawa sa inyo sa lupa ang nauukol sa
anomang bagay na kanilang hihingin, ay gagawin sa kanila ng aking Ama na nasa langit.
20 Sapagka't kung saan nagkakatipon ang dalawa o tatlo sa aking pangalan, ay naroroon ako sa
gitna nila.

The process of church discipline is never pleasant just as a father never delights
in having to discipline his children. Sometimes, though, church discipline is
necessary. The purpose of church discipline is not to be mean-spirited or to
display a holier-than-thou attitude.
Rather, the goal of church discipline is the restoration of the individual to full
fellowship with both God and other believers. The discipline is to start privately
and gradually become more public. It is to be done in love toward the individual,
in obedience to God, and in godly fear for the sake of others in the church.

The Bible’s instructions concerning church discipline imply the necessity of church
membership. The church and its pastor are responsible for the spiritual well-being of a
certain group of people (members of the local church), not of everyone in the city. In the
context of church discipline, Paul asks, “What business is it of mine to judge those
outside the church? Are you not to judge those inside?” (1 Corinthians 5:12). The
candidate for church discipline has to be “inside” the church and accountable to the
church. He professes faith in Christ yet continues in undeniable sin.

The Bible gives an example of church discipline in a local church—the church of

Corinth (1 Corinthians 5:1–13).
1 Sa kasalukuya'y nababalita na sa inyo'y may pakikiapid, at ang ganyang pakikiapid ay wala kahit sa
mga Gentil, na isa sa inyo'y nagaari ng asawa ng kaniyang ama.
2 At kayo'y mga mapagpalalo, at hindi kayo bagkus nangalumbay, upang maalis sa gitna ninyo ang
gumagawa ng gawang ito.
3 Sapagka't ako sa katotohanan, bagama't wala sa harapan ninyo sa katawan nguni't ako'y nasa
harapan ninyo sa espiritu, akin ngang hinatulan na ang gumawa ng bagay na ito, na tulad sa ako'y
nahaharap,
4 Sa pangalan ng ating Panginoong Jesus, nang nangagkakatipon kayo, at ang aking espiritu, na
taglay ang kapangyarihan ng ating Panginoong Jesus,
5 Upang ang ganyan ay ibigay kay Satanas sa ikawawasak ng kaniyang laman, upang ang espiritu ay
maligtas sa araw ng Panginoong Jesus.
6 Hindi mabuti ang inyong pagmamapuri. Hindi baga ninyo nalalaman na ang kaunting lebadura ay
nagpapakumbo sa buong limpak?
7 Alisin ninyo ang lumang lebadura, upang kayo'y maging bagong limpak, na tulad sa kayo'y walang
lebadura. Sapagka't ang kordero ng ating paskua ay naihain na, sa makatuwid baga'y si Cristo:
8 Kaya nga ipangilin natin ang pista, hindi sa lumang lebadura, ni sa lebadura man ng masamang
akala at ng kasamaan, kundi sa tinapay na walang lebadura ng pagtatapat at ng katotohanan.
9 Isinulat ko sa inyo sa aking sulat na huwag kayong makisama sa mga mapakiapid;
10 Tunay nga hindi ang ibig sabihin ay sa mga mapakiapid sa sanglibutang ito, o sa mga masasakim
at mga manglulupig, o sa mga mananamba sa diosdiosan; sapagka't kung gayo'y kinakailangang
magsialis kayo sa sanglibutan:
11 Datapuwa't sinusulatan ko nga kayo, na huwag kayong makisama sa kanino mang tinatawag na
kapatid, kung siya'y mapakiapid, o masakim, o mananamba sa diosdiosan, o mapagtungayaw, o
manglalasing, o manglulupig; sa gayo'y huwag man lamang kayong makisalo.
12 Sapagka't ano sa akin ang humatol sa nangasa labas? Hindi baga kayo nagsisihatol sa nangasa
loob?
13 Datapuwa't sa nangasa labas ay Dios ang humahatol. Alisin nga ninyo sa inyo ang masamang tao.

Hopefully, any disciplinary action a church takes against a member is successful in

bringing about godly sorrow and true repentance. When repentance occurs, the
individual can be restored to fellowship.
The man involved in the 1 Corinthians 5 passage repented, and Paul later encouraged
the church to restore him to full fellowship with the church (2 Corinthians 2:5–8).
Unfortunately, disciplinary action, even when done correctly and in love, is not always
successful in bringing about restoration. Even when church discipline fails to bring about
repentance, it is still needed to accomplish other good purposes such as maintaining a
good testimony in the world.

Christian Disciplines
Waldo Hiebert
Disciplines are not always pleasurable or easy to come by. In a true sense they
are a battle between the spirit and the flesh. The spirit is willing, but the flesh is
weak. Disciplined living for the Christian means an intentional surrender to the
superiority of the Spirit leading to the Lordship of Christ over all of life.

But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, faithfulness, self-
control (Gal. 5:22).
For God has not given us a spirit of timidity, but of power and love and discipline (2 Tim.
1:7 NASB).
Christian disciplines need not be looked upon as unpleasant, or as a legalistic
obligation. When practiced meaningfully they become sources of strength and joy. Says
Richard Foster,
Neither should we think of the spiritual disciplines as some dull drudgery aimed at
exterminating laughter from the face of the earth. Joy is the keynote of the disciplines. 2
Spiritual disciplines may well be considered as a joyful response to the grace of
God. Prayer can actually become a hunger, meditation a time of resting, and reflection a
time of pulling oneself together again.

Our disciplines—things like fasting, prayer, contemplation, and journaling are a

response to grace, not an alternative to it. They are a way of being open before God, of
giving Him a chance to do His work in us.3
Since we are talking about spiritual disciplines, a further word of clarification would
be helpful about our use of “spiritual” or “spirituality.” The tendency is to treat
“spirituality” too narrowly, thinking about it only in terms of devotions, prayer, or worship.
We wish to use {17} spirituality here in a broader sense, so as to cover all of life as
being integrated by the spirit of God.

Then again, spirituality must not be taken out of human experience. Spirituality
describes the totality and quality of a person’s being. The human and the spiritual must
be kept in reasonable balance and be integrated. Father Crawley put it this way in a
seminary on healing, “A spiritual person is one who is supernaturally natural, and
naturally Supernatural.”
While there are many Christian (or spiritual) disciplines, we will only consider five of
the basic ones.
I. PRAYER AND MEDITATION
 While these disciplines are very familiar, or because they are, time and usage tend
to disfigure them, shift them off course, or rob them of their sharpness and
effectiveness.
Prayer: Oswald Chambers in My Utmost for His Highest5 says, “Our ordinary views
of prayer are not found in the New Testament. We look upon prayer as getting things for
ourselves. The Bible idea of prayer is that we may know God.”
This brings to mind that far too often prayer is seen as getting things, or begging the
Lord for what we need and often for what we want. It is most important that in prayer we
discover what God wants, rather than what we want. Charlie Shedd writes “Prayer is not
first man’s trying to get through to God, it is just an opening up to God who is trying to
get through to us.”6 So often our prayers are attempts to get through to Him—“To storm
the gates of heaven”—while what is really needed is quietness and silence on our
part—so that He can speak to us. Did Jesus not say, “. . . if one of you fathers is asked
by {18} his Son for a fish, he will not give him a snake, will he?” (Luke 11:11). Prayer
also needs to be stressed as a dialogue, as a communion between us and God. A new
Christian asked the pastor what he must do to pray. The pastor said, “Prayer is not
doing something, it is being with someone.”
Meditation: The root for meditation means: “To measure out.” “Medicine” comes
from the same root. To meditate is to “measure out,” think upon, reflect, sort out,
evaluate. Quakers call it “centering down.” Scripture calls us to meditate. “In His law he
meditates day and night” (Psalm 1:2). “Meditate” occurs at least 10 times in the Psalms.
Similarly, Paul exhorts Timothy to “Meditate on these things” (1 Tim. 4:14-15).
Meditation and prayer take time; they are not something that can be done in a hurry.
One must “center down,” become silent, to be able to hear God and His still small voice.
We should do God the honor and respect to listen to Him, as much as we expect Him to
listen to us! Elizabeth O’Connor says, “To meditate is to love the words you read, and to
let them shape you.”7
The blessings and benefits of prayer and meditation are many. Those that should be
on such a list are:
1. Renewal: “They that ‘wait’ (lay it out) upon the Lord shall renew their strength” (Isaiah
40:31).
2. Release from anxiety: “Be anxious for nothing, but in everything by prayer and
supplication with thanksgiving let your requests be made known unto God. And the
peace of God that passes all understanding shall keep your heart and mind in Christ
Jesus” (Phil. 4:6-7).
Gordon Cosby, Pastor of the Church of the Savior, Washington D.C., offers this
observation: “The only journey that ultimately matters is the journey into the place of
stillness deep within one-self. To reach that place is to be home. To fail to reach it is to
be forever restless.”
II. SPIRITUAL (DEVOTIONAL) READING
Reading for personal spiritual growth is quite different from reading for information,
analysis, investigation, research, or even different from “reading through the Bible in
one year.”
Devotional (spiritual) reading is characterized by reading more slowly,
contemplatively, reflectively, and with anticipation of being spoken to through the still
small voice of the spirit. Basically, devotional reading should be more non-judgmental
and non-analytical, particularly so, if we read devotional classics and the Scriptures.
 III. KEEPING A SPIRITUAL JOURNAL
A spiritual journal, also called a devotional notebook, is a record of God’s activity in
our lives. In this journal we record what God is doing in our lives. We trace our thoughts
and reflections and record our growth experiences. The journal becomes a tool, an aid
to meditation. I have personally found the journal a great aid in overcoming distractions
and in helping me to concentrate more fully on the reading and formulating of prayers.
The journal may also record important Scriptures, notes on reflections, plans for the
future, ideas to be further pursued, poems or hymns that have become meaningful.
Often it is helpful to write out a prayer, expressing our deepest longings, aspirations,
dreams, or frustrations, doubts and hurts. The journal is a place where we list people we
are committed to pray for. We also record answers to prayer.
Often I add a “corner for praise” since praise is the weakest part of my prayer life.
Listing “thank you God” items helps me to be more positive about life. {21}
The benefits of keeping a spiritual journal are many. Foremost is the fact that we
become conscious of the Lord’s working in our life; more time is given for reflection and
centering down becomes easier and more fruitful. Writing helps to sort our issues and
problems so they can be prayed about. Journaling brings praise and worship into our
lives. It brings about a better balance in our lives. Journaling helps to clarify our goals
and objectives, putting life into clearer perspective. Writing a journal calls for more time
for the Word to speak to us and allows time for silence and listening to God.
IV. FASTING
This discipline is not exactly pleasurable or popular. “In a culture where the
landscape is dotted with shrines to the Golden Arches and an assortment of Pizza
Temples, fasting seems out of place, out of step with our times.”1 1
Whatever our convictions might be about fasting, there are distinct advantages to
this discipline which are only experienced by those who practice it.
1. Fasting reveals what controls us. It is amazing how much I am affected by skipping
even one or two meals. I notice it both mentally and physically. I then realize how much
I am being controlled by the body, rather than by the spirit. In this sense fasting brings
awareness to the need for balance, and for the need of spirit aliveness within us.
2. Fasting increases the effectiveness of intercessory prayer. Fasting and prayer really go
together. Fasting brings an earnestness into {22} the situation being prayed for, a
seriousness that sharpens our concentration upon spiritual matters.
3. Fasting, with prayer, increases spiritual power that leads to deliverance from bondage.
“Is not this the fast which I chose, to loosen the bonds of wickedness, to undo the bonds
of the yoke, and to let the oppressed go free . . . ?” says Isaiah 58:6.
A group of students at our Seminary agreed to fast Monday noons and pray for a
six-week period, interceding for specific needy persons in South America. Money saved
was collected and sent to this needy family in Paraguay. This was putting fasting and
prayer into action.
V. CREATIVE SOLITUDE
This discipline refers to periods of extended silence, whether in the context of a
group, or personally being alone. Needless to say in our culture where noise, hurry,
feverish activity, and a crowd mentality dominate our waking hours, silence is hard to
come by. Silence, even for a few minutes in a worship service, makes many people
nervous. Being alone for an hour, several hours, or for a day is a major “interruption” in
our busy schedules. Foster says, “Our fear of being alone drives us to noise and
crowds.”1 2 Silence, at first, causes us to feel helpless. We are so dependent on words
and activity to give us feelings of worth. While silence is often a regular part of daily
devotions, this discipline refers to the need of longer and extensive/intensive periods of
reflective solitude.
Exactly this kind of silence and solitude is needed from time to time to bring our
tattered selves together and bring us to the true source of peace and power: “they that
wait upon the Lord receive new strength” (Isaiah 40:31). Morton Kelsey, author of many
books on spirituality, says about himself: “I need 15 minutes to an hour per day, one per
week to collect the tattered fragments of my life, and once a year I need 1-2 days to
center down and see who I am and where I am going, to find out what God wants of me
and to get my priorities straight.”1 3
Of all the disciplines of the Christian life the periodic, but regular, practice of being in
creative solitude may be the hardest to arrange, simply because we are so busy, so
tense, so preoccupied with our “muchness and manyness.” But it can become the most
creative time, for in such silence God can break through as we contemplate His word,
hear His voice and review who we are and where we are going. Needless to say we
need both fellowship and aloneness. As Dietrich Bonhoeffer says in Life Together,
Let him who cannot be alone beware of community . . . Let him who is not in community
beware of being alone . . . Each by itself has profound pitfalls and perils. One
who {23} wants to fellowship without solitude plunges into the void of words and
feelings, and one who seeks solitude without fellowship perishes in the abyss of vanity,
self-infatuation, and despair.1 4
I observe however, that the church today is doing very well emphasizing fellowship,
but has and is doing poorly in guidance and teaching of the essentials of creative
silence for personal growth.
Is not Jesus our model and example in this discipline? He inaugurated His ministry
by spending 40 days alone in the desert (Matt. 4:1-11); he chose 12 disciples after an
entire night in prayer (Luke 6:12); after a long day’s work he “went into the hills by
himself” (Matt. 14:23), when the 12 returned after a healing and preaching mission He
said to them, “Come away by yourselves to a lonely place . . .” (Mark 6:31); and for the
transfiguration experience He chose the silence of a lonely mountain stage (Matt. 26:36-
46).
CONCLUSION
It is impossible to cover all the classical (disciplines which are central to experiential
Christianity) Christian disciplines in a brief article. Hence I have selected only a few of
the basic ones. It is these common and familiar disciplines which tend in the course of
time, through practice and tradition, to erode, get dull, harden and become empty and
lifeless forms, producing little spiritual power and doing little to soothe the guilty
conscience. It is exactly these disciplines that need to be restored to biblical
perspectives.
Disciplines require discipline; there is no easy way. Dick Eastman calls his well
known book on prayer, No Easy Road.1 5 And the writer of Hebrews says, “All discipline
for the moment seems not to be joyful, but sorrowful, yet to those who have been
trained by it, afterwards it yields the peaceful fruit of righteousness” (12:11).
Nevertheless, in order to be Christian in an age of superficiality, gluttony, instant
success, sensuality and activism, the disciplines of silence, deep reflection, refocusing,
centering, prioritizing and drinking deeply at the spiritual fountains becomes truly
essential. Far too little time (or instruction) is given to meditative prayer and the seeking
of God’s guidance in our homes, churches and schools. If we waited longer on God we
would move more surely (and more swiftly) to our goals.
As we revise our life style to make room for spiritual disciplines, we shall find them
rewarding and joyful. Their faithful exercise produces a new song. They do become in
the process of practice, joyful responses to the grace of God. {24}

Discipline
Hebrews 12:11 1 Lahat ng parusa sa ngayon ay tila man din hindi ikaliligaya kundi ikalulungkot;
gayon ma'y pagkatapos ay namumunga ng bungang mapayapa ng katuwiran sa mga nagsipagsanay
sa pamamagitan nito.

Proverbs 12:1 1 Sinomang umiibig ng kasawayan ay umiibig ng kaalaman: nguni't siyang

nagtatanim sa kasawayan ay hangal.

1 Corinthians 9:27 27 Nguni't hinahampas ko ang aking katawan, at aking sinusupil: baka
sakaling sa anomang paraan, pagkapangaral ko sa iba, ay ako rin ay itakuwil.

Proverbs 3:11-12 1 Anak ko, huwag mong hamakin ang parusa ng Panginoon; ni mayamot man
sa kaniyang saway:
12 Sapagka't sinasaway ng Panginoon ang kaniyang iniibig: gaya ng ama sa anak na kaniyang
kinaluluguran.

Proverbs 23:13 13 Huwag mong ipagkait ang saway sa bata: sapagka't kung iyong hampasin siya
ng pamalo, siya'y hindi mamamatay.

Proverbs 29:17 17 Sawayin mo ang iyong anak, at bibigyan ka niya ng kapahingahan; Oo,
bibigyan niya ng kaluguran ang iyong kaluluwa.

Proverbs 25:28 8 Siyang hindi pumipigil ng kaniyang sariling diwa ay parang bayang nabagsak at
walang kuta.

Proverbs 6:23 23 Sapagka't ang utos ay tanglaw; at ang kautusan ay liwanag; at ang mga saway na
turo ay daan ng buhay:

Proverbs 20:13 13 Huwag mong ibigin ang pagtulog, baka ka madukha; idilat mo ang iyong mga
mata, at mabubusog ka ng tinapay.

2 Timothy 1:7 7 Sapagka't hindi tayo binigyan ng Dios ng espiritu ng katakutan; kundi ng
kapangyarihan at ng pagibig at ng kahusayan.
Hebrews 13:17 Alalahanin ninyo ang nangagkaroon ng pagpupuno sa inyo na siyang
nangagsalita sa inyo ng salita ng Dios; at sa pagdidilidili ng wakas ng kanilang pamumuhay, ay
inyong tularan ang kanilang pananampalataya.

2 Timothy 2:15 15 Pagsikapan mong humarap na subok sa Dios, manggagawang walang

anomang ikahihiya, na gumagamit na matuwid ng salita ng katotohanan.

Romans 7:14-20 4 Sapagka't nalalaman natin na ang kautusa'y sa espiritu: nguni't ako'y sa laman,
na ipinagbili sa ilalim ng kasalanan.
15 Sapagka't ang ginagawa ko'y hindi ko nalalaman: sapagka't ang hindi ko ibig, ang ginagawa ko;
datapuwa't ang kinapopootan ko, yaon ang ginagawa ko.
16 Nguni't kung ang hindi ko ibig, ang siyang ginagawa ko, ay sumasangayon ako na mabuti ang
kautusan.
17 Kaya ngayo'y hindi ako ang gumagawa nito, kundi ang kasalanang tumitira sa akin.
18 Sapagka't nalalaman ko na sa akin, sa makatuwid ay sa aking laman, ay hindi tumitira ang
anomang bagay na mabuti: sapagka't ang pagnanasa ay nasa akin, datapuwa't ang paggawa ng
mabuti ay wala.
19 Sapagka't ang mabuti na aking ibig, ay hindi ko ginagawa: nguni't ang masama na hindi ko ibig,
ay siya kong ginagawa.
20 Datapuwa't kung ang hindi ko ibig, ang siya kong ginagawa, ay hindi na ako ang gumagawa nito,
kundi ang kasalanang tumitira sa akin.

Psalm 94:12-14 12 Mapalad ang tao na iyong pinarurusahan, Oh Panginoon, at tinuturuan mo sa

iyong kautusan.
13 Upang iyong mabigyan ng kapahingahan sa mga kaarawan ng kasakunaan, hanggang sa mahukay
ang hukay na ukol sa masama.
14 Sapagka't hindi itatakuwil ng Panginoon ang kaniyang bayan, ni pababayaan man niya ang
kaniyang mana

Romans 5:3-5 3 At hindi lamang gayon, kundi naman nangagagalak tayo sa ating mga
kapighatian na nalalamang ang kapighatian ay gumagawa ng katiyagaan;
4 At ang katiyagaan, ng pagpapatunay; at ang pagpapatunay, ng pagasa:
5 At ang pagasa ay hindi humihiya; sapagka't ang pagibig ng Dios ay nabubuhos sa ating mga puso
sa pamamagitan ng Espiritu Santo na ibinigay sa atin.

2 Timothy 3:16-17 16 Ang lahat ng mga kasulatan na kinasihan ng Dios ay mapapakinabangan

din naman sa pagtuturo, sa pagsansala, sa pagsaway, sa ikatututo na nasa katuwiran:
17 Upang ang tao ng Dios ay maging sakdal, tinuruang lubos sa lahat ng mga gawang mabuti.

Galatians 5:22-23 22 Datapuwa't ang bunga ng Espiritu ay pagibig, katuwaan, kapayapaan,

pagpapahinuhod, kagandahang-loob, kabutihan, pagtatapat,

Exodus 20:12 12 Igalang mo ang iyong ama at ang iyong ina: upang ang iyong mga araw ay
tumagal sa ibabaw ng lupa na ibinibigay sa iyo ng Panginoon mong Dios.

Proverbs 13:18 18 Karalitaan at kahihiyan ang tatamuhin ng nagtatakuwil ng saway: nguni't

siyang nakikinig ng saway ay magkakapuri.