Article XXVI
When ministers fail
Christ’s promise remains trustworthy; misconduct requires discipline.
The Article
OF THE UNWORTHINESS OF THE MINISTERS, WHICH HINDERS NOT THE EFFECT OF THE SACRAMENT
ALTHOUGH in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ’s, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving of the Sacraments. Neither is the effect of Christ’s ordinance taken away by their wickedness, nor the grace of God’s gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them; which be effectual, because of Christ’s institution and promise, although they be ministered by evil men. Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally being found guilty, by just judgement be deposed.
In modern English
Good and evil people are mixed together in the visible Church, and sometimes evil people hold leading positions in the ministry of the Word and sacraments. Because ministers act in Christ's name and by his commission, we may receive God's Word and the sacraments through their ministry. Their wickedness does not cancel Christ's appointed means or diminish God's gifts for those who receive the sacraments rightly and with faith. The sacraments are effective because of Christ's institution and promise, even when administered by wicked ministers. Nevertheless, the Church must investigate such ministers. Those who know of their wrongdoing should bring accusations, and ministers found guilty through a just process should be removed from office.
Scripture readings
- 1 Corinthians 3:5–7
- 2 Corinthians 4:5–7
- 1 Timothy 5:19–21
Understand the teaching
When the person who taught you falls
Discovering serious wrongdoing by a minister can shake a Christian's confidence at many levels. Someone may wonder whether their baptism counted, whether a sermon helped them genuinely, or whether the whole community's life was built on a fraud. Article XXVI addresses the relationship between a minister's character and God's faithfulness. Its first answer is reassuring: the effectiveness of Christ's appointed gifts does not rest on the hidden moral quality of the person administering them.
The Article recognises an uncomfortable reality. Good and evil are mixed within the visible church, and people of bad character can gain senior authority. It refuses to make the congregation's access to God's grace depend upon the minister's personal holiness. Christ instituted the sacraments and attached his promise to them. Believers receive his gifts through faith. A minister's later exposure does not reach backwards and cancel the truth of the gospel or the faithfulness of the Lord whom a person genuinely trusted.
An old controversy with continuing importance
The issue has ancient roots. In the early church, disputes associated with Donatism concerned, among other things, the ministry of clergy compromised during persecution. Could someone receive a valid sacrament from such a minister? The broader Augustinian answer, reflected in this Article, located the sacrament's trustworthiness in Christ. A church otherwise faces an impossible problem: how holy must a minister be, and how could a congregation ever know enough about the minister's concealed life?
This principle also protects against a celebrity culture in which people assume that a particularly impressive leader gives unusually powerful sacraments. Christ's promise does not rise and fall with charisma, reputation or apparent spiritual intensity. First Corinthians 3:5–9 describes ministers as servants through whom people believed, while God gives the growth. Paul and Apollos have genuine work to do, yet neither owns the life God creates. Congregations need leaders, and their ultimate confidence belongs to the Lord who works through his word.
What this reassurance does and does not establish
The Article speaks of ministers acting in Christ's name and by his commission. It does not declare every word spoken by an ordained person to be true. False teaching still requires correction, and a minister cannot manufacture a divine promise by using religious language. We must distinguish the faithful proclamation of Christ's word from manipulation or doctrinal error. God's faithfulness provides grounds for evaluating ministry, rather than a reason to suspend discernment.
Similarly, receiving real help through a ministry does not prove that its leader was innocent. People sometimes argue that conversions, moving worship or personal encouragement make allegations implausible. Article XXVI undermines that argument. God can give genuine gifts even where a minister is wicked. The existence of spiritual fruit therefore cannot settle questions about the leader's conduct. A person may thankfully acknowledge what God did in their life while honestly recognising serious wrong in the human setting through which they first heard the gospel.
The Article explicitly requires discipline
The second paragraph is essential. It requires inquiry into evil ministers, testimony from those who know their offences and removal following just judgement. The first paragraph's assurance must never be detached from this demand. Continued access to God's grace does not create a right for a harmful minister to remain in office. Accountability belongs to the Article's doctrine of the church, rather than being an optional administrative addition.
Contemporary safeguarding procedures and reporting responsibilities require their own current guidance; the Article does not supply a modern procedural manual. Its moral direction is nevertheless unmistakable. Allegations need to be taken seriously and handled fairly, people who report concerns need to be heard, and guilt must have consequences. First Timothy 5:19–21 combines care about evidence with public accountability and freedom from partiality. Neither a leader's importance nor a church's reputation justifies concealing wrongdoing. Where someone faces harm, seeking safety and appropriate outside help is entirely consistent with this teaching.
Rebuilding trust with truth
Imagine a believer who was baptised by a minister later removed for serious misconduct. That believer can grieve, feel angry and reconsider their experience without needing to assume that Christ has withdrawn his promise. Their baptism belongs to Christ's institution. Their confidence can be rebuilt around his word, supported by trustworthy pastoral care and a community willing to tell the truth. Recovery may take time, and pressure to move on quickly can deepen the hurt.
For leaders, the practical implications include shared oversight, transparent responsibility, independent avenues for concerns and willingness to be examined. These arrangements express a realistic understanding of human sin. For congregations, resist both unquestioning loyalty and the conclusion that every ministry is necessarily fraudulent. Discern character patiently, insist on accountability and honour those who raise genuine concerns. Article XXVI holds together two truths that a wounded church needs: Christ remains faithful to his people, and ministers remain answerable for the way they treat those people.
Bring it into everyday life
- How can a church reassure those hurt by a leader while pursuing proper accountability?