The speed and reach of communications is vastly different today than it was in the first century C.E. Opinions voiced circle the globe in a matter of seconds. The default assumption needs to change from “everything is private” to “everything is potentially public.”
When controversy arises within the Christian community it is known publicly almost instantly. This would not have been the case even a couple of decades ago. Opinions and voices, pro and con, quickly fly in all directions.
Then a well meaning Christian raises his hand and suggests, “Why are you fighting publicly? Shouldn’t this be a private matter? Shouldn’t we follow Matthew 18 and resolve this amongst those concerned?”
That is all and well, but the question I believe needs to be asked is, “Does Matthew 18 apply to all situations involving Christian conflict, and more importantly, does it apply to this specific case?” Perhaps Matthew 18 describes the ideal situation in which only a few people, perhaps just the one who is offended and her sole offender, are involved. Then there is the massively large, grey area between the strictly private offense and intentional, explicit, public offense.
As a counterexample to Matthew 18 I point to Paul’s public denunciation and shaming of Peter, described in Galatians 2:11-14. Likely, Peter’s actions were not intentional, but it was most certainly explicit and public in shaming the Gentiles believers at Antioch. The offender, Peter, was in a position of power and authority over the offended. He also belonged to the group which tended to believe that they were spiritually superior (e.g., circumcision) to the offended. It is in this context that Paul “opposed him [Peter] to his face.”
When the marginalized, the weak, and the oppressed are sinned against and shamed publicly by the more powerful and privileged, by those who claim to be “more right,” others within the community who see this happening have the responsibility to public denounce the offense and call out the offender to account, publicly.
