Doctrinal and Ethical Positions
Church of the Nazarene
Dennis Bratcher, ed.
Following are excerpts from The Manual, the official statements
of doctrine and polity of the Church of the Nazarene, 2017-2021 edition.
Included are the major sections that deal with doctrinal, theological,
and ethical positions.
Articles of Faith
The Church
Articles of Organization and Government
Amendments The Christian Life
Sanctity of Human Life
Induced Abortion
Genetic Engineering and Gene Therapy
Human Embryonic Stem
Cell Research . . .
Human Cloning
Euthanasia
Allowing to Die
Human Sexuality
Christian Stewardship
Church Officers
Rules of Order
Amending The Covenant of Christian Conduct
Articles of Faith
The Church
Articles of Organization and Government
Amendments
PREAMBLE
In order that we may preserve our God-given heritage, the faith once
delivered to the saints, especially the doctrine and experience of
entire sanctification as a second work of grace, and also that we may
cooperate effectually with other branches of the Church of Jesus Christ
in advancing God’s kingdom, we, the ministers and lay members of the
Church of the Nazarene, in accordance with the principles of
constitutional legislation established among us, do hereby ordain,
adopt, and set forth as the fundamental law or Constitution of the
Church of the Nazarene the Articles of Faith, the Covenant of
Christian Character, and the Articles of Organization and Government
here following, to wit:
1. We believe in one eternally existent, infinite God, Sovereign
Creator and Sustainer of the universe; that He only is God, holy in
nature, attributes, and purpose. The God who is holy love and light is
Triune in essential being, revealed as Father, Son, and Holy Spirit.
(Genesis 1; Leviticus 19:2; Deuteronomy 6:4-5; Isaiah
5:16; 6:1-7; 40:18-31; Matthew 3:16-17; 28:19-20; John 14:6-27; 1
Corinthians 8:6; 2 Corinthians 13:14; Galatians 4:4-6; Ephesians 2:13-18)
[1. Scripture references are supportive of the
Articles of Faith and were placed here by action of the 1976 General
Assembly but are not to be considered as part of the Constitutional text.]
2. We believe in Jesus Christ, the Second Person of the Triune Godhead;
that He was eternally one with the Father; that He became incarnate by
the Holy Spirit and was born of the Virgin Mary, so that two whole and
perfect natures, that is to say the Godhead and manhood, are thus united
in one Person very God and very man, the God-man.
We believe that Jesus Christ died for our sins, and that He truly arose
from the dead and took again His body, together with all things
appertaining to the perfection of man’s nature, wherewith He ascended
into heaven and is there engaged in intercession for us.
(Matthew 1:20-25; 16:15-16; Luke 1:26-35; John 1:1-18;
Acts 2:22-36; Romans 8:3, 32-34; Galatians 4:4-5; Philippians 2:5-11;
Colossians 1:12-22; 1 Timothy 6:14-16; Hebrews 1:1-5; 7:22-28; 9:24-28; 1
John 1:1-3; 4:2-3, 15)
3. We believe in the Holy Spirit, the Third Person of the Triune
Godhead, that He is ever present and efficiently active in and with the
Church of Christ, convincing the world of sin, regenerating those who
repent and believe, sanctifying believers, and guiding into all truth as
it is in Jesus.
(John 7:39; 14:15-18, 26; 16:7-15; Acts 2:33; 15:8-9;
Romans 8:1-27; Galatians 3:1-14; 4:6; Ephesians 3:14-21; 1 Thessalonians
4:7-8; 2 Thessalonians 2:13; 1 Peter 1:2; 1 John 3:24; 4:13)
4. We believe in the plenary inspiration of the Holy Scriptures, by
which we understand the 66 books of the Old and New Testaments, given by
divine inspiration, inerrantly revealing the will of God concerning us
in all things necessary to our salvation, so that whatever is not
contained therein is not to be enjoined as an article of faith.
(Luke 24:44-47; John 10:35; 1 Corinthians 15:3-4; 2
Timothy 3:15-17; 1 Peter 1:10-12; 2 Peter 1:20-21)
5. We believe that sin came into the world through the disobedience of
our first parents, and death by sin. We believe that sin is of two
kinds: original sin or depravity, and actual or personal sin.
5.1. We believe that original sin, or depravity, is that corruption of
the nature of all the offspring of Adam by reason of which everyone is
very far gone from original righteousness or the pure state of our first
parents at the time of their creation, is averse to God, is without
spiritual life, and inclined to evil, and that continually. We further
believe that original sin continues to exist with the new life of the
regenerate, until the heart is fully cleansed by the baptism with the
Holy Spirit.
5.2. We believe that original sin differs from actual sin in that it
constitutes an inherited propensity to actual sin for which no one is
accountable until its divinely provided remedy is neglected or rejected.
5.3. We believe that actual or personal sin is a voluntary violation of
a known law of God by a morally responsible person. It is therefore not
to be confused with involuntary and inescapable shortcomings,
infirmities, faults, mistakes, failures, or other deviations from a
standard of perfect conduct that are the residual effects of the Fall.
However, such innocent effects do not include attitudes or responses
contrary to the spirit of Christ, which may properly be called sins of
the spirit. We believe that personal sin is primarily and essentially a
violation of the law of love; and that in relation to Christ sin may be
defined as unbelief.
(Original sin: Genesis 3; 6:5; Job 15:14; Psalm 51:5;
Jeremiah 17:9-10; Mark 7:21-23; Romans 1:18-25; 5:12-14; 7:1-8:9; 1
Corinthians 3:1-4; Galatians 5:16-25; 1 John 1:7-8)
(Personal sin: Matthew 22:36-40 {with 1 John 3:4}; John
8:34-36; 16:8-9; Romans 3:23; 6:15-23; 8:18-24; 14:23; 1 John 1:9-2:4;
3:7-10)
6. We believe that Jesus Christ, by His sufferings, by the shedding of
His own blood, and by His death on the Cross, made a full atonement for
all human sin, and that this Atonement is the only ground of salvation,
and that it is sufficient for every individual of Adam’s race. The
Atonement is graciously efficacious for the salvation of those incapable
of moral responsibility and for the children in innocency but is
efficacious for the salvation of those who reach the age of
responsibility only when they repent and believe.
(Isaiah 53:5-6, 11; Mark 10:45; Luke 24:46-48; John
1:29; 3:14-17; Acts 4:10-12; Romans 3:21-26; 4:17-25; 5:6-21; 1
Corinthians 6:20; 2 Corinthians 5:14-21; Galatians 1:3-4; 3:13-14;
Colossians 1:19-23; 1 Timothy 2:3-6; Titus 2:11-14; Hebrews 2:9; 9:11-14;
13:12; 1 Peter 1:18-21; 2:19-25; 1 John 2:1-2)
7. We believe that the grace of God through Jesus Christ is freely
bestowed upon all people, enabling all who will to turn from sin to
righteousness, believe on Jesus Christ for pardon and cleansing from
sin, and follow good works pleasing and acceptable in His sight. We
also believe that the human race’s creation in Godlikeness
included the ability to choose between right and wrong, and
that thus human beings were made morally responsible; that through the
fall of Adam they became depraved so that they cannot now turn and
prepare themselves by their own natural strength and works to faith and
calling upon God.
(Godlikeness and moral responsibility: Genesis 1:26-27;
2:16-17; Deuteronomy 28:1-2; 30:19; Joshua 24:15; Psalm 8:3-5; Isaiah
1:8-10; Jeremiah 31:29-30; Ezekiel 18:1-4; Micah 6:8; Romans 1:19-20;
2:1-16; 14:7-12; Galatians 6:7-8)
(Natural inability: Job 14:4; 15:14; Psalms 14:1-4;
51:5; John 3:6a; Romans 3:10-12; 5:12-14, 20a; 7:14-25)
(Free grace and works of faith: Ezekiel 18:25-26; John
1:12-13; 3:6b; Acts 5:31; Romans 5:6-8, 18; 6:15-16, 23; 10:6-8; 11:22; 1
Corinthians 2:9-14; 10:1-12; 2 Corinthians 5:18-19; Galatians 5:6;
Ephesians 2:8-10; Philippians 2:12-13; Colossians 1:21-23; 2 Timothy
4:10a; Titus 2:11-14; Hebrews 2:1-3; 3:12-15; 6:4-6; 10:26-31; James
2:18-22; 2 Peter 1:10-11; 2:20-22)
8. We believe the Spirit of God gives to all who will repent the gracious help
of penitence of heart and hope of mercy, that they may believe unto
pardon and spiritual life. Repentance, which is a sincere and thorough change of the mind in regard
to sin, involving a sense of personal guilt and a voluntary turning away
from sin, is demanded of all who have by act or purpose become sinners against God.
We believe that all persons may fall from grace and apostatize and,
unless they repent of their sins, be hopelessly and eternally lost. We
believe that regenerate persons need not return to sin but may live in
unbroken fellowship with God through the power of the indwelling Holy
Spirit who bears witness with our spirits that we are children of God.
(2 Chronicles 7:14; Psalms 32:5–6; 51:1–17; Isaiah 55:6–7; Jeremiah
3:12–14; Ezekiel 18:30–32; 33:14–16; Mark 1:14–15; Luke 3:1–14; 13:1–5;
18:9–14; Acts 2:38; 3:19; 5:31; 17:30–31; 26:16–18; Romans 2:4; 2
Corinthians 7:8–11; 1 Thessalonians 1:9; 2 Peter 3:9)
9. We believe that justification is the gracious and judicial act of
God by which He grants full pardon of all guilt and complete release from
the penalty of sins committed, and acceptance as righteous, to all who
believe on Jesus Christ and receive Him as Lord and Savior.
9.1. We believe that regeneration, or the new birth, is that gracious
work of God whereby the moral nature of the repentant believer is
spiritually quickened and given a distinctively spiritual life, capable of
faith, love, and obedience.
9.2. We believe that adoption is that gracious act of God by which the
justified and regenerated believer is constituted a child of God.
9.3. We believe that justification, regeneration, and adoption are
simultaneous in the experience of seekers after God and are received by faith, preceded by repentance; and that to this work and
state of grace the Holy Spirit bears witness.
(Luke 18:14; John 1:12-13; 3:3-8; 5:24; Acts 13:39;
Romans 1:17; 3:21-26, 28; 4:5-9, 17-25; 5:1, 16-19; 6:4; 7:6; 8:1, 15-17;
1 Corinthians 1:30; 6:11; 2 Corinthians 5:17-21; Galatians 2:16-21;
3:1-14, 26; 4:4-7; Ephesians 1:6-7; 2:1, 4-5; Philippians 3:3-9;
Colossians 2:13; Titus 3:4-7; 1 Peter 1:23; 1 John 1:9; 3:1-2, 9; 4:7;
5:1, 9-13, 18)
10. We believe that sanctification is the work of God which transforms
believers into the likeness of Christ. It is wrought by God’s grace
through the Holy Spirit in initial sanctification, or regeneration
(simultaneous with justification), entire sanctification, and the
continued perfecting work of the Holy Spirit culminating in
glorification. In glorification we are fully conformed to the image of
the Son.
We believe that entire sanctification is that act of God, subsequent
to regeneration, by which believers are made free from original sin, or
depravity, and brought into a state of entire devotement to God, and the
holy obedience of love made perfect.
It is wrought by the baptism with or infilling of the Holy Spirit,
and comprehends in one experience the cleansing of the heart from sin
and the abiding, indwelling presence of the Holy Spirit, empowering the
believer for life and service. Entire sanctification is provided by the
blood of Jesus, is wrought instantaneously by grace through faith,
preceded by entire consecration; and to this work and state of grace the
Holy Spirit bears witness.
This experience is also known by various terms representing its
different phases, such as “Christian perfection,” “perfect love,” “heart
purity,” “the baptism with or infilling of the Holy Spirit,” “the
fullness of the blessing,” and “Christian holiness.”
10.1. We believe that there is a marked distinction between a pure
heart and a mature character. The former is obtained in an instant, the
result of entire sanctification; the latter is the result of growth in
grace.
We believe that the grace of entire sanctification includes the
divine impulse to grow in grace as a Christlike disciple. However, this
impulse must be consciously nurtured, and careful attention given to the
requisites and processes of spiritual development and improvement in
Christlikeness of character and personality. Without such purposeful
endeavor, one’s witness may be impaired and the grace itself frustrated
and ultimately lost.
Participating in the means of grace, especially the fellowship,
disciplines, and sacraments of the Church, believers grow in grace and
in wholehearted love to God and neighbor.
(Jeremiah 31:31-34; Ezekiel 36:25-27; Malachi 3:2-3;
Matthew 3:11-12; Luke 3:16-17; John 7:37-39; 14:15-23; 17:6-20; Acts 1:5;
2:1-4; 15:8-9; Romans 6:11-13, 19; 8:1-4, 8-14; 12:1-2; 2 Corinthians
6:14-7:1; Galatians 2:20; 5:16-25; Ephesians 3:14-21; 5:17-18, 25-27;
Philippians 3:10-15; Colossians 3:1-17; 1 Thessalonians 5:23-24; Hebrews
4:9-11; 10:10-17; 12:1-2; 13:12; 1 John 1:7, 9)
("Christian perfection," "perfect love": Deuteronomy
30:6; Matthew 5:43-48; 22:37-40; Romans 12:9-21; 13:8-10; 1 Corinthians
13; Philippians 3:10-15; Hebrews 6:1; 1 John 4:17-18)
("Heart purity": Matthew 5:8; Acts 15:8-9; 1 Peter 1:22;
1 John 3:3)
("Baptism with or infilling of the Holy Spirit": Jeremiah 31:31-34; Ezekiel
36:25-27; Malachi 3:2-3; Matthew 3:11-12; Luke 3:16-17; Acts 1:5; 2:1-4;
15:8-9)
("Fullness of the blessing": Romans 15:29)
("Christian holiness": Matthew 5:1-7:29; John 15:1-11;
Romans 12:1-15:3; 2 Corinthians 7:1; Ephesians 4:17-5:20; Philippians
1:9-11; 3:12-15; Colossians 2:20-3:17; 1 Thessalonians 3:13; 4:7-8; 5:23;
2 Timothy 2:19-22; Hebrews 10:19-25; 12:14; 13:20-21; 1 Peter 1:15-16; 2
Peter 1:1-11; 3:18; Jude 20-21)
11. We believe in the Church, the community that confesses Jesus Christ
as Lord, the covenant people of God made new in Christ, the Body of Christ
called together by the Holy Spirit through the Word.
God calls the Church to express its life in the unity and fellowship of
the Spirit; in worship through the preaching of the Word, observance of
the sacraments, and ministry in His name; by obedience to Christ, holy
living, and
mutual accountability.
The mission of the Church in the world is to share in the redemptive
and reconciling ministry of Christ in the power of the Spirit. The
Church fulfills its mission by making disciples through evangelism,
education, showing compassion, working for justice, and bearing witness
to the kingdom of God.
The Church is a historical reality, which organizes itself in
culturally conditioned forms; exists both as local congregations and as a
universal body; sets apart persons called of God for specific ministries.
God calls the Church to live under His rule in anticipation of the
consummation at the coming of our Lord Jesus Christ.
(Exodus 19:3; Jeremiah 31:33; Matthew 8:11; 10:7;
16:13-19, 24; 18:15-20; 28:19-20; John 17:14-26; 20:21-23; Acts 1:7-8;
2:32-47; 6:1-2; 13:1; 14:23; Romans 2:28-29; 4:16; 10:9-15; 11:13-32;
12:1-8; 15:1-3; 1 Corinthians 3:5-9; 7:17; 11:1, 17-33; 12:3, 12-31;
14:26-40; 2 Corinthians 5:11-6:1; Galatians 5:6, 13-14; 6:1-5, 15;
Ephesians 4:1-17; 5:25-27; Philippians 2:1-16; 1 Thessalonians 4:1-12; 1
Timothy 4:13; Hebrews 10:19-25; 1 Peter 1:1-2, 13; 2:4-12, 21; 4:1-2,
10-11; 1 John 4:17; Jude 24; Revelation 5:9-10)
12. We believe that Christian baptism, commanded by our Lord, is a
sacrament signifying acceptance of the benefits of the atonement and
incorporation into the Body of Christ. Baptism is a means of grace
proclaiming faith in Jesus Christ as Savior. It is to be administered to
believers indicating their full purpose of obedience in holiness and
righteousness. As participants in the new covenant, young children and
the morally innocent may be baptized upon request of parents or
guardians. The church shall give assurance of Christian training.
Baptism may be administered by sprinkling, pouring, or immersion.
(Matthew 3:1-7; 28:16-20; Acts 2:37-41; 8:35-39;
10:44-48; 16:29-34; 19:1-6; Romans 6:3-4; Galatians 3:26-28; Colossians
2:12; 1 Peter 3:18-22)
13. We believe that the Communion Supper instituted by our Lord and Savior Jesus Christ is a
sacrament, proclaiming His life, sufferings, sacrificial death,
resurrection, and the hope of His coming again. The Lord’s Supper is a
means of grace in which Christ is present by the Spirit. All are invited
to participate by faith in Christ and be renewed in life, salvation, and
in unity as the Church. All are to come in reverent appreciation of its
significance, and by it show forth the Lord’s death until He comes.
Those who have faith in Christ and love for the saints are invited by
Christ to participate as often as possible.
(Exodus 12:1-14; Matthew 26:26-29; Mark 14:22-25; Luke
22:17-20; John 6:28-58; 1 Corinthians 10:14-21; 11:23-32)
14. We believe in the biblical doctrine of divine healing and urge our
people to offer the prayer of faith for the healing of the sick.
Providential means and agencies when deemed necessary should not be
refused.
(2 Kings 5:1-19; Psalm 103:1-5; Matthew 4:23-24;
9:18-35; John 4:46-54; Acts 5:12-16; 9:32-42; 14:8-15; 1 Corinthians
12:4-11; 2 Corinthians 12:7-10; James 5:13-16)
15. We believe that the Lord Jesus Christ will come again; that we who
are alive at His coming shall not precede them that are asleep in Christ
Jesus; but that, if we are abiding in Him, we shall be caught up with the
risen saints to meet the Lord in the air, so that we shall ever be with
the Lord.
(Matthew 25:31-46; John 14:1-3; Acts 1:9-11; Philippians
3:20-21; 1 Thessalonians 4:13-18; Titus 2:11-14; Hebrews 9:26-28; 2 Peter
3:3-15; Revelation 1:7-8; 22:7-20)
16. We believe in the resurrection of the dead, that the bodies both of
the just and of the unjust shall be raised to life and united with their
spirits-"they that have done good, unto the resurrection of life; and they
that have done evil, unto the resurrection of damnation."
16.1. We believe in future judgment in which every person shall appear
before God to be judged according to his or her deeds in this life.
16.2. We believe that glorious and everlasting life is assured to all who savingly believe in, and obediently follow, Jesus Christ our Lord; and
that the finally impenitent shall suffer eternally in hell.
(Genesis 18:25; 1 Samuel 2:10; Psalm 50:6; Isaiah 26:19;
Daniel 12:2-3; Matthew 25:31-46; Mark 9:43-48; Luke 16:19-31; 20:27-38;
John 3:16-18; 5:25-29; 11:21-27; Acts 17:30-31; Romans 2:1-16; 14:7-12; 1
Corinthians 15:12-58; 2 Corinthians 5:10; 2 Thessalonians 1:5-10;
Revelation 20:11-15; 22:1-15)
17. The Church of God is composed of all spiritually regenerate
persons, whose names are written in heaven.
18. The churches severally are to be composed of such regenerate
persons as by providential permission, and by the leadings of the Holy
Spirit, become associated together for holy fellowship and ministries.
19. The Church of the Nazarene is composed of those persons who have
voluntarily associated themselves together according to the doctrines and
polity of said church, and who seek holy Christian fellowship, the
conversion of sinners, the entire sanctification of believers, their upbuilding in holiness, and the simplicity and spiritual power manifest in
the primitive New Testament Church, together with the preaching of the
gospel to every creature.
20. Recognizing that the right and privilege of persons to church
membership rest upon the fact of their being regenerate, we would require
only such avowals of belief as are essential to Christian experience. We,
therefore, deem belief in the following brief statements to be sufficient.
We believe:
20.1. In one God-the Father, Son, and Holy Spirit.
20.2. That the Old and New Testament Scriptures, given by plenary
inspiration, contain all truth necessary to faith and Christian living.
20.3. That man is born with a fallen nature, and is, therefore,
inclined to evil, and that continually.
20.4. That the finally impenitent are hopelessly and eternally lost.
20.5. That the atonement through Jesus Christ is for the whole human
race; and that whosoever repents and believes on the Lord Jesus Christ is
justified and regenerated and saved from the dominion of sin.
20.6. That believers are to be sanctified wholly, subsequent to
regeneration, through faith in the Lord Jesus Christ.
20.7. That the Holy Spirit bears witness to the new birth, and also to
the entire sanctification of believers.
20.8. That our Lord will return, the dead will be raised, and the final
judgment will take place.
21. To be identified with the visible Church is the blessed privilege
and sacred duty of all who are saved from their sins and are seeking
completeness in Christ Jesus. It is required of all who desire to unite
with the Church of the Nazarene, and thus to walk in fellowship with us,
that they shall show evidence of salvation from their sins by a godly walk
and vital piety; and that they shall be, or earnestly desire to be,
cleansed from all indwelling sin. They shall evidence their commitment to
God-
21.1. FIRST. By doing that which is
enjoined in the Word of God, which is our rule of both faith and practice,
including:
(1) Loving God with all the heart, soul, mind, and strength, and one's
neighbor as oneself (Exodus 20:3-6; Leviticus 19:17-18; Deuteronomy
5:7-10; 6:4-5; Mark 12:28-31; Romans 13:8-10).
(2) Pressing upon the attention of the unsaved the claims of the
gospel, inviting them to the house of the Lord, and trying to compass
their salvation (Matthew 28:19-20; Acts 1:8; Romans 1:14-16; 2 Corinthians
5:18-20).
(3) Being courteous to all people (Ephesians 4:32; Titus 3:2; 1 Peter
2:17; 1 John 3:18).
(4) Being helpful to those who are also of the faith, in love
forbearing one another (Romans 12:13; Galatians 6:2, 10; Colossians
3:12-14).
(5) Seeking to do good to the bodies and souls of people; feeding the
hungry, clothing the naked, visiting the sick and imprisoned, and
ministering to the needy, as opportunity and ability are given (Matthew
25:35-36; 2 Corinthians 9:8-10; Galatians 2:10; James 2:15-16; 1 John
3:17-18).
(6) Contributing to the support of the ministry and the church and its
work in tithes and offerings (Malachi 3:10; Luke 6:38; 1 Corinthians 9:14;
16:2; 2 Corinthians 9:6-10; Philippians 4:15-19).
(7) Attending faithfully all the ordinances of God, and the means of
grace, including the public worship of God (Hebrews 10:25), the ministry
of the Word (Acts 2:42), the sacrament of the Lord's Supper (1 Corinthians
11:23-30); searching the Scriptures and meditating thereon (Acts 17:11; 2
Timothy 2:15; 3:14-16); family and private devotions (Deuteronomy 6:6-7;
Matthew 6:6).
21.2. SECOND. By avoiding evil of every
kind, including:
(1) Taking the name of God in vain (Exodus 20:7; Leviticus 19:12; James
5:12).
(2) Profaning of the Lord's Day by participation in unnecessary secular
activities, thereby indulging in practices that deny its sanctity (Exodus
20:8-11; Isaiah 58:13-14; Mark 2:27-28; Acts 20:7; Revelation 1:10).
(3) Sexual immorality, such as premarital, extramarital, or same-sex relations;
perversion in any form or looseness and impropriety of conduct (Exodus
20:14; Matthew 5:27-32; 1 Corinthians 6:9-11; Galatians 5:19; 1
Thessalonians 4:3-7).
(4) Habits or practices known to be destructive of physical and mental
well-being. Christians are to regard themselves as temples of the Holy
Spirit (Proverbs 20:1; 23:1-3; 1 Corinthians 6:17-20; 2 Corinthians 7:1;
Ephesians 5:18).
(5) Quarreling, returning evil for evil, gossiping, slandering,
spreading surmises injurious to the good names of others (2 Corinthians
12:20; Galatians 5:15; Ephesians 4:30-32; James 3:5-18; 1 Peter 3:9-10).
(6) Dishonesty, taking advantage in buying and selling, bearing false
witness, and like works of darkness (Leviticus 19:10-11; Romans 12:17; 1
Corinthians 6:7-10).
(7) The indulging of pride in dress or behavior. Our people are to
dress with the Christian simplicity and modesty that become holiness
(Proverbs 29:23; 1 Timothy 2:8-10; James 4:6; 1 Peter 3:3-4; 1 John
2:15-17).
(8) Music, literature, and entertainments that dishonor God (1
Corinthians 10:31; 2 Corinthians 6:14-17; James 4:4).
21.3. THIRD. By abiding in hearty
fellowship with the church, not inveighing against but wholly committed to
its doctrines and usages and actively involved in its continuing witness
and outreach (Ephesians 2:18-22; 4:1-3, 11-16; Philippians 2:1-8; 1 Peter
2:9-10).
22. The Church of the Nazarene has a representative form of government.
22.1. We are agreed that
there are three legislative entities in the structure of the Church of the Nazarene: local,
district, general. The regions serve as administrative entities
for mission
strategy and implementation.
22.2. We are agreed on the necessity of a superintendency that shall
complement and assist the local church in the fulfilling of its mission
and objectives. The superintendency shall build morale, provide
motivation, supply management and method assistance, and organize and
encourage organization of new churches and missions everywhere.
22.3. We are agreed that authority given to superintendents shall not
interfere with the independent action of a fully organized church. Each
church shall enjoy the right to select its own pastor, subject to such
approval as the General Assembly shall find wise to institute. Each church
shall also elect delegates to the various assemblies, manage its own
finances, and have charge of all other matters pertaining to its local
life and work.
23. The membership of a local church shall consist of all who have been
organized as a church by those authorized so to do and who have been
publicly received by those having proper authority, after having declared
their experience of salvation, their belief in our doctrines, and their
willingness to submit to our government. (100-107)
24. The General Assembly shall organize the membership of the church
into district assemblies, giving such lay and ministerial representation
therein as the General Assembly may deem fair and just, and shall
determine qualifications of such representatives, provided, however, that
all assigned ordained ministers shall be members thereof. The General
Assembly shall also define
the powers and duties of district assemblies. (200-205.7)
25. How Composed. The General Assembly shall be composed of
ministerial and lay delegates in equal numbers, elected thereto by
district assemblies of the Church of the Nazarene; such ex officio members
as the General Assembly shall from time to time direct; and such delegates
as may be provided for by
the General Assembly.
25.1. Election of Delegates.
At a district assembly within 16 months of the meeting of the General
Assembly or within 24 months in areas where travel visas or other
unusual preparations are necessary, an equal number of ministerial and
lay delegates to the General Assembly shall be elected by plurality
vote, provided that the ministerial delegates shall be assigned ordained
ministers of the Church of the Nazarene. Each Phase 3 assembly district
shall be entitled to at least one ministerial and one lay delegate, and
such additional delegates as its membership may warrant on the basis of
representation fixed by the General Assembly. Each assembly district
shall elect alternate delegates not exceeding twice the number of its
delegates. In situations where travel visas are problematic, a district
assembly may authorize the District Advisory Board to select additional
alternates. (203.23, 301-1.1)
25.2. Credentials. The secretary of each district assembly shall
furnish certificates of election to the delegates and alternates severally
elected to the General Assembly, and shall also send certificates of such
elections to the general secretary of the Church of the Nazarene
immediately following the adjournment of the district assembly.
25.3. Quorum. The quorum at any meeting of the General Assembly
shall be a majority of the voting delegates who have been registered on
site with the General Assembly Credentials Committee. If a quorum has once been had, a smaller
number may approve the minutes then remaining unapproved, and adjourn.
25.4. General Superintendents. The General Assembly shall elect by
ballot from among the elders of the Church of the Nazarene six general
superintendents, who shall constitute the Board
of General Superintendents. Any vacancy in the office of general
superintendent in the interim of General Assemblies shall be filled by a
two-thirds vote of the General Board of the Church of the Nazarene.
(305.2, 316)
25.5. Presiding Officers. A general superintendent appointed thereto by
the Board of General Superintendents shall preside over the daily meetings
of the General Assembly. But if no general superintendent be so appointed
or be present, the General Assembly shall elect one of its members as
temporary presiding officer. (300.1)
25.6. Rules of Order. The General Assembly shall adopt rules of order
governing its manner of organization, procedure, committees, and all other
matters pertaining to the orderly conduct of its business. It shall be the
judge of the election and qualifications of its own members. (300.2-300.3)
25.7. General Court of Appeals. The General Assembly shall elect from
among members of the Church of the Nazarene a General Court of Appeals and
shall define its jurisdiction and powers. (305.7)
25.8. Powers and Restrictions.
(1) The General Assembly shall have power to legislate for the Church
of the Nazarene, and to make rules and regulations for all the departments
related to or associated with it in any respect, but not in conflict with
this Constitution. (300, 305-305.9)
(2) No local church shall be deprived of the right to call its pastor,
subject to such approval as the General Assembly shall find wise to
institute. (115)
(3) All local churches, officers, ministers, and laypersons shall
always have the right to a fair and orderly trial and the right to make an
appeal.
26. The provisions of this Constitution may be repealed or amended when
concurred in by a two-thirds vote of all the members of the General
Assembly, and when concurred in by not less than two-thirds of all the
Phase 3 and Phase 2 district assemblies of the Church of the Nazarene. A
two-thirds vote is
required on each constitutional amendment item by any Phase 3 or Phase 2
district assembly. Either the General Assembly or any Phase 3 or Phase 2 district assembly
may take the initiative in the matter of proposing such alterations or
amendments. As soon as such alterations or amendments shall have been
adopted as herein provided, the result of the vote shall be announced by
the Board of General Superintendents, whereupon such alterations or
amendments shall have full force and effect.
27.
Resolutions amending
the Articles of Faith (paragraphs 1-16.2) shall be referred by the
General Assembly to the Board of General Superintendents for review by a
study committee, including theologians and ordained ministers, appointed
by the Board of General Superintendents that reflect the global nature
of our Church. The committee shall report, with any recommendations or
resolutions, to the Board of General Superintendents, who shall
report to the subsequent General Assembly.
The Christian Life
Marriage and Divorce and/or Dissolution of Marriage
Sanctity of Human Life
Induced Abortion
Genetic Engineering and Gene Therapy
Human Embryonic Stem
Cell Research . . .
Human Cloning
Euthanasia
Allowing to Die
Human Sexuality
Christian Stewardship
Church Officers
Rules of Order
Amending Special Rules
28. The church joyfully proclaims the good news that we may be
delivered from all sin to a new life in Christ. By the grace of God we
Christians are "to put off the old self"-the old patterns of conduct as
well as the old carnal mind-and are to "put on the new self"-a new and
holy way of life as well as the mind of Christ.
(Ephesians 4:17-24)
28.1. The Church of the Nazarene purposes to relate timeless biblical
principles to contemporary society in such a way that the doctrines and
rules of the church may be known and understood in many lands and within a
variety of cultures. We hold that the Ten Commandments, as reaffirmed in
the New Testament, constitute the basic Christian ethic and ought to be
obeyed in all particulars.
28.2. It is further recognized that there is validity in the concept of
the collective Christian conscience as illuminated and guided by the Holy
Spirit. The Church of the Nazarene, as an international expression of the
Body of Christ, acknowledges its responsibility to seek ways to
particularize the Christian life so as to lead to a holiness ethic. The
historic ethical standards of the church are expressed in part in the
following items. They should be followed carefully and conscientiously as
guides and helps to holy living. Those who violate the conscience of the
church do so at their own peril and to the hurt of the witness of the
church. Culturally conditioned adaptations shall be referred to and
approved by the Board of General Superintendents.
28.3. The Church of the Nazarene believes this new and holy way of
life involves practices to be avoided and redemptive acts of love to be
accomplished for the souls, minds, and bodies of our neighbors. One
redemptive arena of love involves the special relationship Jesus had,
and commanded His disciples to have, with the poor of this world; that
His Church ought, first, to keep itself simple and free from an emphasis
on wealth and extravagance and, second, to give itself to the care,
feeding, clothing, and shelter of the poor and marginalized. Throughout
the Bible and in the life and example of Jesus, God identifies with and
assists the poor, the oppressed, and those in society who cannot speak
for themselves. In the same way, we, too, are called to identify with
and to enter into solidarity with the poor. We hold that compassionate
ministry to the poor includes acts of charity as well as a struggle to
provide opportunity, equality, and justice for the poor. We further
believe the Christian’s responsibility to the poor is an essential
aspect of the life of every believer who seeks a faith that works
through love. We believe Christian holiness to be inseparable from
ministry to the poor in that it drives the Christian beyond their own
individual perfection and toward the creation of a more just and
equitable society and world. Holiness, far from distancing believers
from the desperate economic needs of people in this world, motivates us
to place our means in the service of alleviating such need and to adjust
our wants in accordance with the needs of others.
(Exodus 23:11; Deuteronomy 15:7; Psalms 41:1; 82:3; Proverbs
19:17; 21:13; 22:9; Jeremiah 22:16; Matthew 19:21; Luke 12:33; Acts
20:35; 2 Corinthians 9:6; Galatians 2:10)
28.4. In listing practices to be avoided we recognize that no
catalog, however inclusive, can hope to encompass all forms of evil
throughout the world. Therefore it is imperative that our people
earnestly seek the aid of the Spirit in cultivating a sensitivity to
evil that transcends the mere letter of the law; remembering the
admonition: “Test everything. Hold on to the good. Avoid every kind of
evil.”
(1 Thessalonians 5:21-22)
28.5. Our leaders and pastors are expected to give strong emphasis in
our periodicals and from our pulpits to such fundamental biblical truths
as will develop the faculty of discrimination between the evil and the
good.
28.6. Education is of the utmost importance for the social and
spiritual well-being of society. Public schools have a mandate to
educate all. They are limited, however, as to their scope and, in fact,
are prohibited by court rulings from teaching the basic tenets of
Christianity. Nazarene educational organizations and institutions, such
as Sunday Schools, schools (birth through secondary), child care
centers, adult care centers, colleges, and seminaries, are expected to
teach children, youth, and adults biblical principles and ethical
standards in such a way that our doctrines may be known. This practice
may be instead of or in addition to public schools, which often teach
secular humanism and fall short of teaching principles of holy living.
The education from public sources should be complemented by holiness
teaching in the home. Christians should also be encouraged to work in
and with public institutions to witness to and influence these
institutions for God’s kingdom.
(Matthew 5:13-14)
29. We hold specifically that the following practices should be
avoided:
29.1. Entertainments that are subversive of the Christian ethic. Our people, both as Christian individuals and in Christian family
units, should govern themselves by three principles. One is the
Christian stewardship of leisure time. A second principle is the
recognition of the Christian obligation to apply the highest moral
standards of Christian living. Because we are living in a day of great
moral confusion in which we face the potential encroachment of the evils
of the day into the sacred precincts of our homes through various
avenues such as current literature, radio, television, personal
computers, and the Internet, it is essential that the most rigid
safeguards be observed to keep our homes from becoming secularized and
worldly. However, we hold that entertainment that endorses and
encourages holy living and affirms scriptural values should be affirmed
and encouraged. We especially encourage our young people to use their
gifts in media and the arts to influence positively this pervasive part
of culture. The third principle is the obligation to witness against
whatever trivializes or blasphemes God, as well as such social evils as
violence, sensuality, pornography, profanity, and the occult, as
portrayed by and through the commercial entertainment industry in its
many forms and to endeavor to bring about the demise of enterprises
known to be the purveyors of this kind of entertainment. This would
include the avoidance of all types of entertainment ventures and media
productions that produce, promote, or feature the violent, the sensual,
the pornographic, the profane, or the occultic, or which feature or
glamorize the world’s philosophy of secularism, sensualism, and
materialism and undermine God’s standard of holiness of heart and life.
This necessitates the teaching and preaching of these moral standards
of Christian living, and that our people be taught to use prayerful
discernment in continually choosing the “high road” of holy living. We
therefore call upon our leaders and pastors to give strong emphasis in
our periodicals and from our pulpits to such fundamental truths as will
develop the principle of discrimination between the evil and good to be
found in these media.
We suggest that the standard given to John Wesley by his mother,
namely, “whatever weakens your reason, impairs the tenderness of your
conscience, obscures your sense of God, or takes off the relish of
spiritual things, whatever increases the authority of your body over
mind, that thing for you is sin,” form the basis for this teaching of
discrimination. (33.2-33.4, 903.12-3.14)
(Romans 14:7-13; 1 Corinthians 10:31-33; Ephesians 5:1-18;
Philippians 4:8-9; 1 Peter 1:13-17; 2 Peter 1:3-11)
29.2. Lotteries and other forms of gambling, whether legal or illegal.
The church holds that the final result of these practices is detrimental
both to the individual and society.
(Matthew 6:24-34; 2 Thessalonians 3:6-13; 1 Timothy
6:6-11; Hebrews 13:5-6; 1 John 2:15-17)
29.3. Membership in oath-bound secret orders or societies including but
not limited to those such as Freemasonry. The quasi-religious nature of
such organizations dilutes the Christian’s commitment, and their secrecy
contravenes the Christian’s open witness. This issue will be considered
in conjunction with paragraph 112.1 regarding church membership.
(1 Corinthians 1:26-31; 2 Corinthians 6:14-7:1;
Ephesians 5:11-16; James 4:4; 1 John 2:15-17)
29.4. All forms of dancing that detract from spiritual growth and break
down proper moral inhibitions and reserve.
(Matthew 22:36-39; Romans 12:1-2; 1 Corinthians
10:31-33; Philippians 1:9-11; Colossians 3:1-17)
29.5. The use of intoxicating liquors as a beverage, or trafficking
therein; giving influence to, or voting for, the licensing of places for
the sale of the same; using illicit drugs or trafficking therein; using
of tobacco in any of its forms, or trafficking therein.
In light of the Holy Scriptures and human experience concerning the
ruinous consequences of the use of alcohol as a beverage, and in light
of the findings of medical science regarding the detrimental effect of
both alcohol and tobacco to the body and mind, as a community of faith
committed to the pursuit of a holy life, our position and practice is
abstinence rather than moderation. Holy Scripture teaches that our body
is the temple of the Holy Spirit. With loving regard for ourselves and
others, we call our people to total abstinence from all intoxicants.
Furthermore, our Christian social responsibility calls us to use any
legitimate and legal means to minimize the availability of both beverage
alcohol and tobacco to others. The widespread incidence of alcohol abuse
in our world demands that we embody a position that stands as a witness
to others. (903.12-3.14)
(Proverbs 20:1; 23:29-24:2; Hosea 4:10-11; Habakkuk 2:5; Romans
13:8; 14:15-21; 15:1-2; 1 Corinthians 3:16-17; 6:9-12, 19-20;
10:31-33; Galatians 5:13-14, 21; Ephesians 5:18)
(Only unfermented wine should be used in the sacrament of the
Lord’s Supper.) (514.9,
530.7, 531.2, 532.1, 802)
29.6. The unprescribed use of hallucinogenics, stimulants, and
depressants, and the misuse and abuse of regularly prescribed medicines.
Only on competent medical advice and under medical supervision should such
drugs be used.
(Matthew 22:37-39; 27:34; Romans 12:1-2; 1 Corinthians
6:19-20; 9:24-27)
30. The Church of the Nazarene believes in the sanctity
of human life and strives to protect against abortion, embryonic stem
cell research, euthanasia, and the withholding of reasonable medical
care to handicapped or elderly.
30.1 Induced Abortion.
The Church of the Nazarene affirms the sanctity of human life as
established by God the Creator and believes that such sanctity extends
to the child not yet born. Life is a gift from God. All human life,
including life developing in the womb, is created by God in His image
and is, therefore, to be nurtured, supported, and protected. From the
moment of conception, a child is a human being with all of the
developing characteristics of human life, and this life is dependent on
the mother for its continued development. Therefore, we believe that
human life must be respected and protected from the moment of
conception. We oppose induced abortion by any means, when used for
either personal convenience or population control. We oppose laws that
allow abortion. Realizing that there are rare, but real medical
conditions wherein the mother or the unborn child, or both, could not
survive the pregnancy, termination of the pregnancy should only be made
after sound medical and Christian counseling.
Responsible opposition to abortion requires our
commitment to the initiation and support of programs designed to provide
care for mothers and children. The crisis of an unwanted pregnancy calls
for the community of believers (represented only by those for whom
knowledge of the crisis is appropriate) to provide a context of love,
prayer, and counsel. In such instances, support can take the form of
counseling centers, homes for expectant mothers, and the creation or
utilization of Christian adoption services.
The Church of the Nazarene recognizes that consideration
of abortion as a means of ending an unwanted pregnancy often occurs
because Christian standards of sexual responsibility have been ignored.
Therefore the church calls for persons to practice the ethic of the New
Testament as it bears upon human sexuality and to deal with the issue of
abortion by placing it within the larger framework of biblical
principles that provide guidance for moral decision making.
(Genesis 2:7, 9:6; Exodus 20:13; 21:12-16, 22-25;
Leviticus 18:21; Job 31:15; Psalms 22:9; 139:3-16; Isaiah 44:2, 24;
49:5; Jeremiah 1:5; Luke 1:15, 23-25, 36-45; Acts 17:25; Romans
12:1-2; 1 Corinthians 6:16; 7:1ff.; 1 Thessalonians 4:3-6)
The Church of the Nazarene also recognizes that many
have been affected by the tragedy of abortion. Each local congregation
and individual believer is urged to offer the message of forgiveness by
God for each person who has experienced abortion. Our local
congregations are to be communities of redemption and hope to all who
suffer physical, emotional, and spiritual pain as a result of the
willful termination of a pregnancy.
(Romans 3:22-24; Galatians 6:1)
30.2 Genetic Engineering
and Gene Therapy. The Church of the Nazarene supports the use of
genetic engineering to achieve gene therapy. We recognize that gene
therapy can lead to preventing and curing disease, and preventing and
curing anatomical and mental disorders. We oppose any use of genetic
engineering that promotes social injustice, disregards the dignity of
persons, or that attempts to achieve racial, intellectual, or social
superiority over others (Eugenics). We oppose initiation of DNA studies
whose results might encourage or support human abortion as an
alternative to term live birth. In all cases, humility, a respect for
the inviolable dignity of human life, human equality before God, and a
commitment to mercy and justice should govern genetic engineering and
gene therapy.
(Micah 6:8)
30.3 Human Embryonic
Stem Cell Research and Other Medical/Scientific Endeavors that
Destroy Human Life after Conception. The Church of the Nazarene
strongly encourages the scientific community to aggressively pursue
advances in stem cell technology obtained from sources such as adult
human tissues, placenta, umbilical cord blood, animal sources, and other
non-human embryonic sources. This has the righteous end of attempting to
bring healing to many, without violating the sanctity of human life. Our
stand on human embryonic stem cell research flows from our affirmation
that the human embryo is a person made in the image of God. Therefore,
we oppose the use of stem cells produced from human embryos for
research, therapeutic interventions, or any other purpose.
As future
scientific advances make new technologies available, we strongly support
this research when it does not violate the sanctity of human life or
other moral, biblical laws. However, we oppose the destruction of human
embryos for any purpose and any type of research that takes the life of
a human after conception. Consistent with this view, we oppose the use,
for any purpose, of tissue derived from aborted human fetuses.
30.4 Human Cloning. We
oppose the cloning of an individual human being. Humankind is valued by
God, who created us in His image, and the cloning of an individual human
being treats that being as an object, thus denying the personal dignity
and worth bestowed on us by our Creator.
(Genesis 1:27)
30.5 Euthanasia (Including
Physician Assisted Suicide). We believe that euthanasia
(intentionally ending the life of a terminally ill person, or one who
has a debilitating and incurable disease that is not immediately
life-threatening, for the purpose of ending suffering) is incompatible
with the Christian faith. This applies when euthanasia is requested or
consented to by the terminally ill person (voluntary euthanasia) and
when the terminally ill person is not mentally competent to give consent
(involuntary euthanasia). We believe that the historic rejection of
euthanasia by the Christian church is confirmed by Christian convictions
that derive from the Bible and that are central to the Church’s
confession of faith in Jesus Christ as Lord. Euthanasia violates
Christian confidence in God as the sovereign Lord of life by claiming
sovereignty for oneself; it violates our role as stewards before God; it
contributes to an erosion of the value the Bible places on human life
and community; it attaches too much importance to the cessation of
suffering; and it reflects a human arrogance before a graciously
sovereign God. We urge our people to oppose all efforts to legalize
euthanasia.
30.6 Allowing to Die.
When human death is imminent, we believe that either withdrawing or not
originating artificial life-support systems is permissible within the
range of Christian faith and practice. This position applies to persons
who are in a persistent vegetative state and to those for whom the
application of extraordinary means for prolonging life provide no
reasonable hope for a return to health. We believe that when death is
imminent, nothing in the Christian faith requires that the process of
dying be artificially postponed. As Christians we trust in God’s
faithfulness and have the hope of eternal life. This makes it possible
for Christians to accept death as an expression of faith in Christ who
overcame death on our behalf and robbed it of its victory.
31. The Church of the Nazarene views
human sexuality as one expression of the holiness and beauty that God
the Creator intended. Because all humans are beings created in the image
of God, they are of inestimable value and worth. As a result we believe
that human sexuality is meant to include more than the sensual
experience, and is a gift of God designed to reflect the whole of our
physical and relational createdness.
As a holiness people, the Church of the
Nazarene affirms that the human body matters to God. Christians are both
called and enabled by the transforming and sanctifying work of the Holy
Spirit to glorify God in and with our bodies. Our senses, our sexual
appetites, our ability to experience pleasure, and our desire for
connection to another are shaped out of the very character of God. Our
bodies are good, very good.
We affirm belief in a God whose creation
is an act of love. Having experienced God as holy love, we understand
the Trinity to be a unity of love among Father, Son, and Holy Spirit.
Therefore, we are made with a yearning for connection with others at the
core of our being. That yearning is ultimately fulfilled as we live in
covenanted relationship with God, the creation, and loving one’s
neighbor as one’s self. Our creation as social beings is both good and
beautiful. We reflect the image of God in our capacity to relate and our
desire to do so. The people of God are formed as one in Christ, a rich
community of love and grace.
Within this community, believers are
called to live as faithful members of the body of Christ. Singleness
among the people of God is to be valued and sustained by the rich
fellowship of the church and the communion of the saints. To live as a
single person is to engage, as Jesus did, in the intimacy of community,
surrounded by friends, welcoming and being welcomed to tables, and
expressing faithful witness.
Also within this community, we affirm
that some believers are called to be married. As defined in Genesis, “a
man leaves his father and mother and is united to his wife, and they
become one flesh.” (Genesis 2:24) The marriage covenant, a reflection of
the covenant between God and the people of God, is one of exclusive
sexual fidelity, unselfish service, and social witness. A woman and a
man publicly devote themselves to one another as a witness to the way
God loves. Marital intimacy is intended to reflect the union of Christ
and the Church, a mystery of grace. It is also God’s intention that in
this sacramental union the man and woman may experience the joy and
pleasure of sexual intimacy and from this act of intimate love new life
may enter the world and into a covenantal community of care. The
Christ-centered home ought to serve as a primary location for spiritual
formation. The church is to take great care in the formation of marriage
through premarital counseling and teaching that denotes the sacredness
of marriage.
The Scriptural story, however, also
includes the sad chapter of the fracturing of human desire in the Fall,
resulting in behaviors that elevate self-sovereignty, damage and
objectify the other, and darken the path of human desire. As fallen
beings, we have experienced this evil on every level—personal and
corporate. The principalities and powers of a fallen world have
saturated us with lies about our sexuality. Our desires have been
twisted by sin and we are turned inward on ourselves. We have also
contributed to the fracturing of the creation by our willful choice to
violate the love of God and live on our own terms apart from God.
Our brokenness in the areas of sexuality
takes many forms, some due to our own choosing and some brought into our
lives via a broken world. However, God’s grace is sufficient in our
weaknesses, enough to bring conviction, transformation, and
sanctification in our lives. Therefore, in order to resist adding to the
brokenness of sin and to be able to witness to the beauty and uniqueness
of God’s holy purposes for our bodies, we believe members of the body of
Christ, enabled by the Spirit, can and should refrain from:
·
Unmarried sexual
intercourse and other forms of inappropriate sexual bonding.
Because we believe that it is God’s intention for our sexuality to be
lived out in the covenantal union between one woman and one man, we
believe that these practices often lead to the objectification of the
other em in a relationship. In all its forms, it also potentially harms our
ability to enter into the beauty and holiness of Christian marriage with
our whole selves.
· Sexual activity between
people of the same sex.
Because we believe that it is God’s intention for our sexuality to be
lived out in the covenantal union between one woman and one man, we
believe the practice of same-sex sexual intimacy is contrary to God’s
will for human sexuality. While a person’s homosexual or bi-sexual
attraction may have complex and differing origins, and the implication
of this call to sexual purity is costly, we believe the grace of God is
sufficient for such a calling. We recognize the shared responsibility of
the body of Christ to be a welcoming, forgiving community
where hospitality, encouragement, transformation, and accountability are
available to all.
· Extra-marital sexual
relations. Because we believe
this behavior is a violation of the vows that we made before God and
within the body of Christ, adultery is a selfish act, a
family-destroying choice, and an offense to the God who has loved us
purely and devotedly.
·
Divorce. Because marriage is intended to be a life-long commitment, the
fracturing of the covenant of marriage, whether initiated personally, or
by the choice of a spouse, falls short of God’s best intentions. The
church must take care in preserving the marriage bond where wise and
possible, and offering counsel and grace to those wounded by divorce.
·
Practices such as polygamy or polyandry. Because
we believe that the covenantal faithfulness of God is reflected in the
monogamous commitment of husband and wife, these practices take away
from the unique and exclusive fidelity intended in marriage.
Sexual sin and brokenness is not only
personal but pervades the systems and structures of the world.
Therefore, as the church bears witness to the reality of the beauty and
uniqueness of God’s holy purposes we also believe the church should
refrain from and advocate against:
· Pornography in all its forms, which is desire gone awry. It is the objectification of people for selfish sexual gratification.
This habit destroys our capacity to love unselfishly.
· Sexual violence in any
form, including rape, sexual assault, sexual bullying, hateful speech,
marital abuse, incest, sex trafficking, forced marriage, female genital
mutilation, beastiality, sexual harassment, and the abuse of minors and
other vulnerable populations. All people and systems that perpetrate sexual violence transgress the
command to love and to protect our neighbor. The body of Christ should
always be a place of justice, protection, and healing for those who are,
who have been, and who continue to be affected by sexual violence. A
minor is defined as any human being under the age of 18, unless the age
of majority is attained later under a state’s or country’s own domestic
legislation.
Therefore we affirm that:
· Where sin abounds grace
abounds all the more. Although the effects of sin are universal and holistic, the efficacy of grace is
also universal and holistic. In Christ, through the Holy Spirit, we are
renewed in the image of God. The old is gone and the new comes. Although
the forming of our lives as a new creation may be a gradual process,
God’s healing is effective in dealing with the brokenness of humanity in
the areas of sexuality.
· The human body is the
temple of the Holy Spirit. We affirm the need for our sexuality to be conformed to God’s will. Our
bodies are not our own but have been bought with a price. Therefore, we
are called to glorify God in our bodies through a life of yielded
obedience.
· The people of God are
marked by holy love. We affirm
that, above all the virtues, the people of God are to clothe themselves
with love. The people of God have always welcomed broken people into our
gathering. Such Christian hospitality is neither an excusing of
individual disobedience nor a refusal to participate redemptively in
discerning the roots of brokenness. Restoring humans to the likeness of
Jesus requires confession, forgiveness, formative practices,
sanctification, and godly counsel—but most of all, it includes the
welcome of love which invites the broken person into the circle of grace
known as the church. If we fail to honestly confront sin and brokenness,
we have not loved. If we fail to love, we cannot participate in God’s
healing of brokenness.
As the global church receives and
ministers to the people of our world, the faithful outworking of these
statements as congregations is complex and must be navigated with care,
humility, courage, and discernment.
32. Meaning of Stewardship. The Scriptures teach that
God is the Owner of all persons and all things. We, therefore, are His
stewards of both life and possessions. God’s ownership and our
stewardship ought to be acknowledged, for we shall be held personally
accountable to God for the exercise of our stewardship. God, as a God of
system and order in all of His ways, has established a system of giving
that acknowledges His ownership over all human resources and
relationships. To this end all His children should faithfully tithe and
present offerings for the support of the gospel. (140)
(Malachi 3:8-12; Matthew 6:24-34; 25:31-46;
Mark 10:17-31; Luke 12:13- 24; 19:11-27; John 15:1-17; Romans
12:1-13; 1 Corinthians 9:7-14; 2 Corinthians 8:1-15; 9:6-15; 1
Timothy 6:6-19; Hebrews 7:8; James 1:27; 1 John 3:16-18)
32.1. Storehouse Tithing. Storehouse tithing is a scriptural
and practical performance of faithfully and regularly placing the tithe
into that church to which the member belongs. Therefore, the financing
of the church shall be based on the plan of storehouse tithing, and the
local Church of the Nazarene shall be regarded by all of its people as
the storehouse. All who are a part of the Church of the Nazarene are
urged to contribute faithfully one-tenth of all their increase as a
minimum financial obligation to the Lord and freewill offerings in
addition as God has prospered them for the support of the whole church,
local, district, educational, and general. The tithe, provided to the
local Church of the Nazarene, shall be considered a priority over all
other giving opportunities which God may lay upon the hearts of His
faithful stewards, in support of the whole church.
32.2. Fund-raising and Distribution. In the light
of the scriptural teaching concerning the giving of tithes and offerings
for the support of the gospel, and for the erection of church buildings,
no Nazarene church should engage in any method of fund-raising that
would detract from these principles, hinder the gospel message, sully
the name of the church, discriminate against the poor, or misdirect the
people’s energies from promoting the gospel. In disbursing to meet the
requirements of the local, district, educational, and general programs
of the Church of the Nazarene, local churches are urged to adopt and
practice a financial apportionment plan, and to pay general,
educational, and district apportionments monthly (130,
154, 155-155.2, 515.13).
32.3. Support of the Ministry. “In the same way,
the Lord has commanded that those who preach the gospel should receive
their living from the gospel” (1 Corinthians 9:14). The church is
obligated to support its ministers, who have been called of God, and
who, under the direction of the church, have given themselves wholly to
the work of the ministry. We urge therefore that the members of the
church voluntarily commit themselves to the task of supporting the
ministry by gathering money weekly for this holy business and that the
pastor’s salary be paid regularly every week. (115.4)
32.4. Life Income Gifts, Planned and Deferred
Giving. It is essential in the exercise of Christian stewardship
that careful thought be given as to what shall be done with one’s income
and possessions over which the Lord makes the Christian a steward during
this life. The Church of the Nazarene, recognizing the need for faithful
stewardship in this life and the God-given vision to leave a legacy for
the future, has established the Church of the Nazarene Foundation to
enhance Christian stewardship through planned and deferred giving. Civil
laws often do not provide for the distribution of an estate in such a
way as to glorify God. Each Christian should give attention to the
preparation of a last will and testament in a careful and legal manner,
and the Church of the Nazarene through its various ministries of
missions, evangelism, education, and benevolences—local, district,
educational, and general—is recommended for consideration.
32.5. Apportionments. The government of the Church of the
Nazarene is representative. Each local congregation supports the overall
mission of the church as defined by the General Assembly and implemented
through the leadership of the Board of General Superintendents in world
evangelism, education, ministerial support, and district ministries. The
Board of General Superintendents, with the General Board, is authorized
and empowered to apportion the World Evangelism Fund to the several
assembly districts. (317.11). Subject to Manual paragraph 337.1,
national boards and/or regional advisory councils are authorized and
empowered to establish ministerial retirement savings plans on their
region. Reporting of such plans shall be as provided in Manual paragraph
337.2. The provisions of paragraph 32.5 shall not apply to the Board of
Pensions and Benefits USA.
National boards and/or regional advisory councils
are also authorized and empowered to establish support for the higher
education institutions on their region. (344, 345.3) Each district is
authorized and empowered to establish district ministry apportionments
through the District Assembly Finance Committee. (235.1)
33. We direct our local churches to elect as church officers active
members of the local church who profess the experience of entire
sanctification and whose lives bear public witness to the grace of God
that calls us to a holy life; who are in harmony with the doctrines,
polity, and practices of the Church of the Nazarene; and who support the
local church faithfully in attendance, active service, and with tithes
and offerings. Church officers should be fully engaged in “making
Christlike disciples in the nations (113.11, 127,
145-147)
34. Subject to the applicable law, the Articles of
Incorporation and the Bylaws of government in the Manual, the
meetings and proceedings of the members of the Church of the Nazarene,
local, district, and general, and the committees of the corporation
shall be regulated and controlled according to Robert’s Rules of
Order Newly Revised (latest edition) for parliamentary procedure.
(113, 203, 300.3)
35. The provisions of the Covenant of Christian Conduct may be repealed
or amended when concurred in by a two thirds vote of the members present
and voting of a given General Assembly
CURRENT
MORAL AND SOCIAL ISSUES
914. Organ Donation. The Church of the Nazarene encourages its members who do not object
personally to support donor/recipient anatomical organs through living
wills and trusts.
Further, we appeal for a morally and ethically fair distribution of
organs to those qualified to receive them. (2013)
915. Discrimination. The Church of the Nazarene
reiterates its historic position of Christian compassion
for people of all races. We believe that God is the
Creator of all people, and that of one blood are all
people created. We believe that each individual,
regardless of race, color, gender, or creed, should have
equality before law, including the right to vote, equal
access to educational opportunities, to all public
facilities, and to the equal opportunity, according to
one’s ability, to earn a living free from any job or
economic discrimination.
We urge our churches everywhere to continue and
strengthen programs of education to promote racial
understanding and harmony. We also feel that the
scriptural admonition of Hebrews 12:14 should guide the
actions of our people. We urge that each member of the
Church of the Nazarene humbly examine his or her
personal attitudes and actions toward others, as a first
step in achieving the Christian goal of full
participation by all in the life of the church and the
entire community.
We reemphasize our belief that holiness of heart and
life is the basis for right living. We believe that
Christian charity between racial groups or gender will
come when the hearts of people have been changed by
complete submission to Jesus Christ, and that the
essence of true Christianity consists in loving God with
one’s heart, soul, mind, and strength, and one’s
neighbor as oneself.
Therefore, we renounce any form of racial and ethnic
indifference, exclusion, subjugation, or oppression as a
grave sin against God and our fellow human beings. We
lament the legacy of every form of racism throughout the
world, and we seek to confront that legacy through
repentance, reconciliation, and biblical justice. We
seek to repent of every behavior in which we have been
overtly or covertly complicit with the sin of racism,
both past and present; and in confession and lament we
seek forgiveness and reconciliation.
Further, we acknowledge that there is no
reconciliation apart from human struggle to stand
against and to overcome all personal, institutional and
structural prejudice responsible for racial and ethnic
humiliation and oppression. We call upon Nazarenes
everywhere to identify and seek to remove acts and
structures of prejudice, to facilitate occasions for
seeking forgiveness and reconciliation, and to take
action toward empowering those who have been
marginalized. (2017)
916. Abuse of the Unempowered. The Church of the Nazarene abhors abuse of any person of any age or
sex and calls for increased public awareness through its publications
and by providing appropriate educational information.
The Church of the Nazarene reaffirms its historical policy that all
those who act under the authority of the Church are prohibited from
sexual misconduct and other forms of abuse of the unempowered. When
placing people in positions of trust or authority, the Church of the
Nazarene will presume that past conduct is usually a reliable indicator
of likely future behavior. The Church will withhold positions of
authority from people who have previously used a position of trust or
authority to engage in sexual misconduct or abuse of the unempowered,
unless appropriate steps are taken to prevent future wrongful behavior.
Expressions of remorse by a guilty person shall not be considered
sufficient to overcome the presumption that future wrongful conduct is
likely, unless the expressions of remorse are accompanied by an
observable change of conduct for a sufficient length of time, to
indicate that a repeat of the wrongful misconduct is unlikely. (2009)
917. Responsibility to the Poor. The Church of the Nazarene believes that Jesus commanded
His disciples to have a special relationship to the poor of this world;
that Christ’s Church ought, first, to keep itself simple and free from
an emphasis on wealth and extravagance and, second, to give itself to
the care, feeding, clothing, and shelter of the poor. Throughout the
Bible and in the life and example of Jesus, God identifies with and
assists the poor, the oppressed, and those in society who cannot speak
for themselves. In the same way, we, too, are called to identify with
and to enter into solidarity with the poor and not simply to offer
charity from positions of comfort. We hold that compassionate ministry
to the poor includes acts of charity as well as a struggle to provide
opportunity, equality, and justice for the poor. We further believe that
the Christian responsibility to the poor is an essential aspect of the
life of every believer who seeks a faith that works through love.
Finally, we understand Christian holiness to be inseparable from
ministry to the poor in that holiness compels the Christian beyond his
or her own individual perfection and toward the creation of a more just
and equitable society and world. Holiness, far from distancing believers
from the desperate economic needs of people in our world, motivates us
to place our means in the service of alleviating such need and to adjust
our wants in accordance with the needs of others. (2013)
(Exodus 23:11;
Deuteronomy 15:7; Psalms 41:1; 82:3; Proverbs 19:17; 21:13; 22:9;
Jeremiah 22:16; Matthew 19:21; Luke 12:33; Acts 20:35; 2 Corinthians
9:6; Galatians 2:10)
918. Gender Inclusive Language. The Church of the Nazarene affirms and encourages the use of gender
inclusive language in reference to persons. Publications, including the
Manual and public language should reflect this commitment to gender
equality as expressed in paragraph 903.5. Language changes shall not be
applied to any scriptural quotations or references to God. (2009)
919. The Church and Human Freedom. Concerned
that our great Christian heritage be understood and
safeguarded, we remind our people that both political
and religious freedom rest upon biblical concepts of the
dignity of humankind as God’s creation and the sanctity
of one’s own individual conscience. We encourage our
people to participate in appropriate activity in support
of these biblical concepts and to be ever vigilant
against threats to this precious freedom. These
freedoms are constantly in danger, therefore we urge
election of persons to public office at all levels of
government who believe in these principles and who are
answerable only to God and the constituency that elected
them when carrying out a public trust. Further, we resist
any invasion of these principles by religious groups seeking
special favors. And we stand in solidarity with our brothers
and sisters who have been denied such freedom, either by
political or societal restrictions.
We believe that the role of the Church is to be
prophetic and constantly to remind the people that
“righteousness exalts a nation” (Proverbs 14:34). (2017)
920. Affirmation and Declaration of Human Freedom.
Whereas, as Nazarenes, we embrace the divine call to a
life of holiness, wholeness, and restorative living
where all things and all peoples are reconciled to God.
In response, the Holy Spirit brings freedom to the
marginalized, oppressed, broken, and hurting, and
justice to right injustices and cease selfish influence
caused by sin, until all things are restored in God’s
reign. Consistent with our Wesleyan-holiness heritage
and character, we confront the contemporary scourge of
modern slavery, illegal or forced labor, and the trafficking
of human beings and bodies.
And, in keeping with these affirmations,
We resolve that members and congregations of the
International Church of the Nazarene will:
-
As a holiness people, in our pursuit of justice,
recognize that we are called to repent of any injustices
in our past, amend our present, and create a just
future;
- Call to account those who oppress others;
- Engage in compassionate care for those caught up
in illegal or forced labor, organ harvesting, and
sex slavery (along with any other emerging
oppression as yet unknown to us);
- Listen actively for and amplify the cries of the
oppressed;
- Denounce injustices and work humbly against the
causes of injustice;
- Act in solidarity with our sister and brother
against whatever binds in order to move together
toward freedom; and
- Come alongside those who are vulnerable through
godly practices that bring redemption, restoration,
healing, and freedom (1 John 3:8).
Built upon our Wesleyan-holiness Christian heritage
and call to holiness, we make the following
affirmations:
- We affirm that the pursuit of justice,
reconciliation, and freedom is at the heart of God’s
holiness being reflected in people. We commit
ourselves and our ecclesial resources to working for
the abolition of all forms of slavery, trafficking,
and oppression, and to participate in intentional
networks, conversations, and actions that provide
hopeful alternatives.
- We affirm that churches should faithfully
respond to the impulse of God’s holy love by working
for God’s reign to be ever more visible. We are
called to be faithful witnesses in thought, word,
and deed, to the holy God who hears the cries of
those who are oppressed, imprisoned, trafficked, and
abused by economic, political, selfish, and evil
systems and persons. God calls us to respond in
humility with compassion and justice.
- We affirm that acting justly involves the
compassionate care for those in our immediate
surroundings and also being able to name injustice,
and denounce the powers that cause it. Acting justly
and loving mercy have often brought the people of
God in conflict with the ruling powers and
principalities of the day. God’s justice calls us
beyond equal treatment, tolerance of one another’s
differences, or simply reversing the role of
oppressed and oppressor. By Jesus’ example, we are
called to a justice whereby we are willing to give
ourselves up for the sake of another.
- We affirm that Christian justice requires a deep
commitment to both personal and corporate
confession, repentance, and forgiveness as necessary
steps.
- We affirm that we must advocate for just and
hopeful practices in all areas of life. Reflecting
the compassionate hope of Christ and love for all
people, we identify with the conditions that bring
dehumanizing circumstances. We will speak for those
who are not heard, and come alongside the vulnerable
by offering practices that bring redemption,
restoration, healing, and freedom.
- We affirm that we are called to become a people who
embody a hopeful alternative to oppression and
injustice. We are called to reflect the holy God in holy
lives, bringing justice in motive and practice to
people, circumstances, systems, and nations. While we
may not end all suffering, as the body of Christ we are
compelled to bring the holiness of God in healing
fashion to the redemptive enterprise of restoring all
things.
- We affirm that as a collaborative network we
must think deeply, work holistically, and engage
locally and globally. Complex issues drive modern
slavery; therefore, multiple solutions must be
undertaken.
These will proceed from the fabric of who we are in
Christian community naturally flowing into what we do.
We therefore pledge:
- To work separately and together, as individuals
and institutions, consistent with our
Wesleyan-holiness identity to serve with compassion
and to prophetically challenge oppressive systems;
- To support, encourage, resource, plan, and
engage together in effective, wise, sustainable
action;
- To labor as a worshipping community, with Christ
at the center, infused with the power of the Spirit
as a movement of hope;
- To think deeply, pray with expectation, and act
with courage.
For this we live and labor until God’s reign comes
“on earth as it is in heaven.” (2017)
921. Value of Children and Youth. The Bible commands every Christian to, “Speak up for those who cannot
speak for themselves, for the rights of all who are destitute” (Proverbs
31:8). The Shema (Deuteronomy 6:4-7; 11:19) admonishes us to communicate
God’s grace to our children. Psalm 78:4 declares, “We will tell the next
generation the praiseworthy deeds of the LORD, his power, and the
wonders he has done.” Jesus affirms this in Luke 18:16, “Let the little
children come to me, and do not hinder them, for the kingdom of God
belongs to such as these.” As a response to this biblical perspective,
the Church of the Nazarene acknowledges that children are important to
God and a priority in His kingdom. We believe God directed us to attend
to all children—to love, nurture, protect, uphold, guide, and advocate
for them. It is God’s plan that we introduce children to the life of
salvation and growth in grace. Salvation, holiness, and discipleship are
possible and imperative in the lives of children. We recognize that
children are not a means to an end, but full participants in the Body of
Christ. Children are disciples in training, not disciples in waiting.
Thus, holistic and transformational ministry to children and their
families in every local church will be a priority as evidenced by:
-
providing effective and empowering
ministries to the whole child—physically, mentally, emotionally,
socially, and spiritually;
-
articulating Christian positions on current
social justice issues that affect children;
-
connecting children to the heart of the mission
and ministry of the faith community;
-
discipling children and training them to disciple
others,
-
equipping parents to nurture the spiritual
formation of their children.
Since the church’s educational institutions (Bible schools, colleges,
universities, and seminaries) prepare students for leadership, they play
a crucial role in carrying out the vision and mission of communicating
the value of children. They join local churches and families in taking
responsibility to prepare clergy and laity to raise the next generation
of children and youth to be biblically and theologically literate and to
meet the known and unforeseen challenges for evangelizing, discipling,
and transforming their societies.
The Church of the Nazarene envisions an intergenerational faith
community where children and youth are loved and valued, where they are
ministered to and incorporated into the Church family through a wide
variety of means and methods, and where they have opportunities to
minister to others in ways consistent with their ages, development,
abilities, and spiritual gifts. (2009)
922. War and Military Service. The Church of the
Nazarene believes that the ideal world condition is that of
peace and that it is the full obligation of the Christian
Church to use its influence to seek such means as will
enable the nations of the earth to be at peace and to devote
all of its agencies for the propagation of the message of
peace. However, we realize that we are living in a world
where evil forces and philosophies are actively in conflict
with these Christian ideals and that there may arise such
international emergencies as will require a nation to resort
to war in defense of its ideals, its freedom, and its
existence. While thus committed to the cause of peace, the
Church of the Nazarene recognizes that the supreme
allegiance of the Christian is due to
God, and therefore it does not endeavor to bind the
conscience of its members relative to participation in
military service in case of war, although it does believe
that the individual Christian as a citizen is bound to give
service to his or her own nation in all ways that are
compatible with the Christian faith and the Christian way of
life.
We also recognize that, as an outgrowth of the Christian
teaching and of the Christian desire for peace on earth,
there are among our membership individuals who have
conscientious objection to certain forms of military
service. Therefore the Church of the Nazarene claims for
conscientious objectors within its membership the same
exemptions and considerations regarding military service as
are accorded members of recognized noncombatant religious
organizations.
The Church of the Nazarene, through its
general secretary, shall set up a register whereon those
persons who supply evidence of being members of the Church
of the Nazarene may record their convictions as
conscientious objectors. (2017)
923. Creation. The Church of the Nazarene believes in
the biblical account of creation (“In the beginning God created the
heavens and the earth.”—Genesis 1:1). We are open to scientific
explanations on the nature of creation while opposing any interpretation
of the origin of the universe and of humankind that rejects God as the
Creator (Hebrews 11:3). (1, 5.1, 7) (2017)
924. Creation Care. With deep appreciation of
God’s creation we believe we are to strive to exhibit
the stewardship qualities that help preserve His work.
Recognizing we have been given a stake in sustaining the
integrity of our surroundings, we accept the individual and
collective responsibilities of doing so. (2009)
(Genesis 2:15, Psalms 8:3–9; 19:1–4; 148)
925. Evidence of Baptism with the Holy Spirit.
The Church of the Nazarene believes that the
Holy Spirit bears witness to the
new birth and to the subsequent work of heart
cleansing, or
entire sanctification, through the infilling of the
Holy Spirit. We affirm that the one biblical evidence
of entire sanctification, or the infilling of the Holy
Spirit, is the cleansing of the heart by faith from
original sin as stated in Acts 15:8–9: “God, who
knows the heart, showed that he accepted them by giving
the Holy Spirit to them, just as he did to us. He did
not discriminate between us and them, for he purified
their hearts by faith.” And this cleansing is manifested
by the fruit of the Spirit in a holy life. “But the
fruit of the Spirit is love, joy, peace, forbearance,
kindness, goodness, faithfulness, gentleness and
self-control. Against such things there is no law. Those
who belong to Christ Jesus have crucified the flesh with
its passions and desires.” (Galatians 5:22–24).
To affirm that even a special or any alleged physical
evidence, or “prayer language,” is evidence of the
baptism with the Spirit is contrary to the biblical and
historic position of the Church. (2009)
926. Pornography. Pornography is an evil that is
undermining the morals of society. Printed and visual
materials that degrade the dignity of humankind and are
contrary to the scriptural view of the sanctity of marriage
and the wholesomeness of sex are to be abhorred. We
believe that we are created in the image of
God and that pornography degrades, exploits, and abuses
men, women, and children. The pornography industry is
motivated by greed, is the enemy of family life, has led to
crimes of violence, poisons minds, and defiles the body.
To honor God as Creator and Redeemer, we urge active
opposition to pornography by every legitimate means and the
making of positive efforts to reach for
Christ those who are involved in this evil. (2009)
927. Christian Modesty of Dress. Recognizing the
increasing trend toward immodesty of dress in public places, we remind
our people of the Christian concept of modesty as an expression of
holiness and urge that Christian modesty be exercised at all times
in public. (2017)<
928. Wellness. The scripture calls all
believers to balance, health, and wholeness through the
transforming power of the Holy Spirit. Gluttony is the
practice of consuming to the detriment of body,
community, and spiritual life. While obesity may arise
due to genetics, cultural constraints, or physical
limitations, gluttony, on the other hand, reflects a way
of life that consumes God’s good creation: food,
resources and relationships that harm both persons and
community. The practice of Christian stewardship calls
us to seek to maintain the health and fitness of our
bodies as the temple of the Holy Spirit and to live
temperate lives with all the resources and relationships
God provides. (2009)
(Proverbs 23:19–21; Matthew 11:19; 23:25; 1
Corinthians 9:27; Galatians 5:23; Philippians 3:19;
Titus 1:8; 2:12; Hebrews 12:16; 2 Peter 1:6)
929. Substance Abuse. The Church of the Nazarene
continues to strongly object to substance abuse as a social malignancy.
We encourage church members to take an active and highly visible role
and to participate in education and rehabilitation relative to substance
abuse and the incompatibility of such use with a Christian experience
and a holy life. (2013)
930. Alcohol Desocialization. The Church of the
Nazarene publicly supports the desocialization of alcohol consumption.
We encourage civic, labor, business, professional, social, voluntary,
and private agencies and organizations to assist in such desocialization
to counteract the advertising and media promotion of the social
acceptability of the “alcohol culture.” (2013)
931. Tobacco Use and Advertising. The Church
of the Nazarene urges its people to continue to speak
out against the use of tobacco, both as a health hazard
and a social evil. Our historic stand is based on God’s
Word, where we are admonished to maintain our bodies as
temples of the Holy Spirit (1 Corinthians 3:16–17;
6:19–20). Our stand opposing the use of tobacco in all
its forms is strongly supported by medical evidence,
documented by numerous social, governmental, and health
agencies around the world. They have demonstrated that
it is a major health hazard, and have shown conclusively
that its use may produce changes in normal bodily
physiology, both serious and permanent.
We recognize that our young people are greatly
influenced by the millions of dollars that are spent on
tobacco advertising, and its twin evil, beverage
alcohol. We endorse a ban on all advertising of tobacco
and beverage alcohol in magazines, on billboards, and on
radio, television, and other media. (2013)
932. HIV/AIDS (Human Immunodeficiency Virus/Acquired
Immunodeficiency Syndrome). Since 1981, our world has been
confronted with a most devastating disease known as HIV/AIDS. In view of
the deep need of HIV/AIDS sufferers, Christian compassion motivates us
to become accurately informed about HIV/AIDS. Christ would have us to
find a way to communicate His love and concern for these sufferers in
any and every country of the world. (2013)
933. Use of Social Media. First and
foremost, the content that we share should be
respectful. As in all interpersonal relationships, we
believe that the content of our social media should also
be a reflection of the sanctified hearts for which we
strive. Clergy and laity alike must be mindful of how
their activities on social media affect the image of
Christ and His church and impact its mission within
their communities. Our activities should be life giving
and affirming and should seek to uplift all persons.
(2017)
(Proverbs 15:4, 15:28, 16:24; Ecclesiastes 5:2–4;
Matthew 15:11; Galatians 5:13–15; Ephesians 4:29;
Colossians 4:62; 2 Timothy 2:16; James 3:1–13)
-Dennis Bratcher, Copyright ©
2018, Dennis
Bratcher, All Rights Reserved
2017-2021 Manual of the Church of the Nazarene, Copyright ©
2017 by Nazarene Publishing House
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