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, 2005-2009 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
Marriage and Divorce and/or Dissolution of Marriage
Abortion Human Sexuality
Christian Stewardship Church Officers
Rules of Order
Amending The Covenant of Christian Conduct
From the Manual of the Church of the Nazarene, Church
Constitution, The Church, Section IV. Agreed Statement of Belief,
Paragraphs 26-26.8:
26. Recognizing that the right and privilege of persons to church
membership rests 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 statements to be sufficient. We
believe:
26.1 In one God-the Father, Son, and Holy Spirit.
26.2 That the Old and New Testaments Scriptures, given by plenary
inspiration, contain all truth necessary to faith and Christian living.
26.3 That man is born with a fallen nature, and is, therefore, inclined
to evil, and that continually.
26.4 That the finally impenitent are hopelessly and eternally lost.
26.5 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.
26.6 That believers are to be sanctified wholly, subsequent to
regeneration, through faith in the Lord Jesus Christ.
26.7 That the Holy Spirit bears witness to the new birth, and also to
the entire sanctification of believers.
26.8 That our Lord will return, the dead will be raised, and the final
judgment will take place.
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 General Rules, and the Articles of Organization and
Government here following, to wit:
ARTICLES OF FAITH
1. We believe in one eternally existent, infinite God, Sovereign of the
universe; that He only is God, creative and administrative, holy in
nature, attributes, and purpose; that He, as God, 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]
[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.]
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 the irresponsible
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 human race's creation in Godlikeness included
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. But we also
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 believe that all persons, though in the possession of the experience
of regeneration and entire sanctification, may fall from grace and
apostatize and, unless they repent of their sins, be hopelessly and
eternally lost.
(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 that 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. 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.
(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.
10. 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.
11. We believe that adoption is that gracious act of God by which the
justified and regenerated believer is constituted a son of God.
12. We believe that justification, regeneration, and adoption are
simultaneous in the experience of seekers after God and are obtained upon
the condition of 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)
13. 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 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 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 the Holy Spirit," "the fullness of the
blessing," and "Christian holiness."
14. 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 impulse
to grow in grace. 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.
(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 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)
15. 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 and
mutual accountability.
The mission of the Church in the world is to continue the redemptive
work of Christ in the power of the Spirit through holy living, evangelism,
discipleship, and service.
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)
16. We believe that Christian baptism, commanded by our Lord, is a
sacrament signifying acceptance of the benefits of the atonement of Jesus
Christ, to be administered to believers and declarative of their faith in
Jesus Christ as their Savior, and full purpose of obedience in holiness
and righteousness.
Baptism being a symbol of the new covenant, young children may be
baptized, upon request of parents or guardians who shall give assurance
for them of necessary Christian training.
Baptism may be administered by sprinkling, pouring, or immersion,
according to the choice of the applicant.
(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)
17. We believe that the Memorial and Communion Supper instituted by our
Lord and Savior Jesus Christ is essentially a New Testament sacrament,
declarative of His sacrificial death, through the merits of which
believers have life and salvation and promise of all spiritual blessings
in Christ. It is distinctively for those who are prepared for reverent
appreciation of its significance, and by it they show forth the Lord's
death till He come again. It being the Communion feast, only those who
have faith in Christ and love for the saints should be called to
participate therein.
(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)
18. We believe in the Bible doctrine of divine healing and urge our
people to seek 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)
19. 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)
20. 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."
21. 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.
22. 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)
23. The Church of God is composed of all spiritually regenerate
persons, whose names are written in heaven.
24. 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.
25. 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.
26. 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:
26.1. In one God-the Father, Son, and Holy Spirit.
26.2. That the Old and New Testament Scriptures, given by plenary
inspiration, contain all truth necessary to faith and Christian living.
26.3. That man is born with a fallen nature, and is, therefore,
inclined to evil, and that continually.
26.4. That the finally impenitent are hopelessly and eternally lost.
26.5. 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.
26.6. That believers are to be sanctified wholly, subsequent to
regeneration, through faith in the Lord Jesus Christ.
26.7. That the Holy Spirit bears witness to the new birth, and also to
the entire sanctification of believers.
26.8. That our Lord will return, the dead will be raised, and the final
judgment will take place.
27. 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-
27.1. 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 men (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 men; 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).
27.2. 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 or extramarital 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).
27.3. 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).
28. The Church of the Nazarene has a representative form of government.
28.1. 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.
28.2. 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.
29. 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)
30. 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 fix the boundaries of assembly districts, and define
the powers and duties of district assemblies. (200-205.7)
31.1. 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
of districts under the administration of the World Mission and Church
Growth departments of the Church of the Nazarene as may be provided for by
the General Assembly.
31.2. 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 chosen
as may be provided by the General Assembly, and 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 the number of its delegates. (203.22, 301-1.1)
31.3. 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.
31.4. Quorum. When the General Assembly is in session, a majority of
the whole number of delegates elected thereto shall constitute a quorum
for the transaction of business. If a quorum has once been had, a smaller
number may approve the minutes then remaining unapproved, and adjourn.
31.5. General Superintendents. The General Assembly shall elect by
ballot from among the elders of the Church of the Nazarene as many general
superintendents as it may deem necessary, 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)
31.6. 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)
31.7. 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)
31.8. 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)
31.9. 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, 305-5.9)
(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.
32. 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.
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.
The Christian Life
Marriage and Divorce and/or Dissolution of Marriage
Abortion
Human Sexuality
Christian Stewardship
Church Officers
Rules of Order
Amending Special Rules
33. 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)
33.1. 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.
33.2. 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.
33.3. 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)
33.4. 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.
33.5. 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, day schools, 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)
34. We hold specifically that the following practices should be
avoided:
34.1. 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, and personal computers, it is essential that the most
rigid safeguards be observed to keep our homes from becoming secularized
and worldly. The third principle is the obligation to witness against 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 that 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, 904.11-4.16)
(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)
34.2. 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)
34.3. Membership in oath-bound secret orders or societies. The
quasi-religious nature of such organizations dilutes the Christian's
commitment, and their secrecy contravenes the Christian's open witness.
(1 Corinthians 1:26-31; 2 Corinthians 6:14-7:1;
Ephesians 5:11-16; James 4:4; 1 John 2:15-17)
34.4. 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)
34.5. 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. (903.1, 904.14-4.16)
(Proverbs 20:1; 23:29-24:2; Habakkuk 2:5; 1 Corinthians
6:9-12, 19-20; Galatians 5:21; Ephesians 5:18)
(Only unfermented wine and unleavened bread [1] should be used in the
sacrament of the Lord's Supper.) (413.10, 427.7-27.8, 428.2, 429.1, 802)
[1.] In world areas where this may cause special
intrafaith difficulties, a district assembly may request the Board of
General Superintendents for permission to use common bread.
34.6. 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)
[2.] The meaning of divorce in this rule shall
include "dissolution of marriage" when it is used as a legal substitute
for divorce.
35. The Christian family, knit together in a common bond through Jesus
Christ, is a circle of love, fellowship, and worship to be earnestly
cultivated in a society in which family ties are easily dissolved. We urge
upon the ministry and congregations of our church such teachings and
practices as will strengthen and develop family ties. In particular, we
urge upon the ministry the importance of teaching and preaching clearly
the biblical plan of the permanence of marriage.
The institution of marriage was ordained by God in the time of man's
innocence, and is, according to apostolic authority, "honored by all"; it
is the mutual union of one man and one woman for fellowship, helpfulness,
and the propagation of the race. Our people should cherish this sacred
estate as becomes Christians, and should enter it only after earnest
prayer for divine direction, and when assured that the contemplated union
is in accordance with scriptural requirements. They should seek earnestly
the blessings that God has ordained in connection with the wedded state,
namely, holy companionship, parenthood, and mutual love-the elements of
home building. The marriage covenant is morally binding so long as both
shall live, and breaking of it is a breach of the divine plan of the
permanence of marriage.
(Genesis 1:26-28, 31; 2:21-24; Malachi 2:13-16; Matthew
19:3-9; John 2:1-11; Ephesians 5:21-6:4; 1 Thessalonians 4:3-8; Hebrews
13:4)
35.1. In biblical teaching, marriage is the commitment of male and
female to each other for life, reflecting Christ's sacrificial love for
the Church. As such, marriage is intended to be permanent, and divorce an
infraction of the clear teaching of Christ. Such infractions, however, are
not beyond the forgiving grace of God when this is sought with repentance,
faith, and humility. It is recognized that some have divorce thrust upon
them against their will or are compelled to resort to it for legal or
physical protection.
(Genesis 2:21-24; Mark 10:2-12; Luke 7:36-50, 16:18;
John 7:53-8:11; 1 Corinthians 6:9-11; 7:10-16; Ephesians 5:25-33)
35.2. Ministers of the Church of the Nazarene are instructed to give
due care to matters relating to solemnizing marriages. They shall seek, in
every manner possible, to convey to their congregations the sacredness of
Christian marriage. They shall provide premarital counseling in every
instance possible before performing a marriage ceremony including proper
spiritual guidance for those who have experienced divorce. They shall only
solemnize marriages of persons having the biblical basis for marriage.
(107-7.1)
35.3. Members of the Church of the Nazarene are to seek prayerfully a
redemptive course of action when involved in marital unhappiness, in full
harmony with their vows and the clear teachings of the Scripture, their
aim being to save the home and safeguard the good name of both Christ and
His Church. Couples having serious marital problems are urged to seek
counsel and guidance of their pastor and/or any other appropriate
spiritual leaders. Failure to comply with this procedure in good faith and
with sincere endeavor to seek a Christian solution, and subsequent
obtainment of divorce and remarriage, makes one or both parties subject to
possible discipline as prescribed in 504-4.2 and 505-5.12.
35.4. Through ignorance, sin, and human frailties, many in our society
fall short of the divine plan. We believe that Christ can redeem these
persons even as He did the woman at Samaria's well, and that sin against
God's design for marriage does not place one beyond the forgiving grace of
the gospel. Where a marriage has been dissolved and remarriage has
followed, the marriage partners are enjoined to seek the grace of God and
His redemptive help in their marriage relation. Such persons may be
received into the membership of the church at such time as they have given
evidence of their regeneration and an awareness of their understanding of
the sanctity of Christian marriage. (27, 107.1)
36. 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. Therefore, we oppose induced abortion (surgically
or chemically), 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.
(Exodus 20:13; 21:12-16; Job 31:15; Psalms 22:9;
139:3-16; Isaiah 44:2, 24; 49:5; Luke 1:23-25, 36-45; Romans 12:1-2; 1
Corinthians 6:16; 7:1 ff.; 1 Thessalonians 4:3-6)
37. The Church of the Nazarene views human sexuality as one expression
of the holiness and beauty that God the Creator intended for His creation.
It is one of the ways by which the covenant between a husband and a wife
is sealed and expressed. Christians are to understand that in marriage
human sexuality can and ought to be sanctified by God. Human sexuality
achieves fulfillment only as a sign of comprehensive love and loyalty.
Christian husbands and wives should view sexuality as a part of their much
larger commitment to one another and to Christ from whom the meaning of
life is drawn.
The Christian home should serve as a setting for teaching children the
sacred character of human sexuality and for showing them how its meaning
is fulfilled in the context of love, fidelity, and patience.
Our ministers and Christian educators should state clearly the
Christian understanding of human sexuality, urging Christians to celebrate
its rightful excellence, and rigorously to guard against its betrayal and
distortion.
Sexuality misses its purpose when treated as an end in itself or when
cheapened by using another person to satisfy pornographic and perverted
sexual interests. We view all forms of sexual intimacy that occur outside
the covenant of heterosexual marriage as sinful distortions of the
holiness and beauty God intended for it.
Homosexuality is one means by which human sexuality is perverted. We
recognize the depth of the perversion that leads to homosexual acts but
affirm the biblical position that such acts are sinful and subject to the
wrath of God. We believe the grace of God sufficient to overcome the
practice of homosexuality (1 Corinthians 6:9-11). We deplore any action or
statement that would seem to imply compatibility between Christian
morality and the practice of homosexuality. We urge clear preaching and
teaching concerning Bible standards of sexual morality.
(Genesis 1:27; 19:1-25; Leviticus 20:13; Romans 1:26-27;
1 Corinthians 6:9-11; 1 Timothy 1:8-10)
38. 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 and human stewardship. To this end all His children should
faithfully tithe and present offerings for the support of the gospel.
(131, 141)
(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)
38.1. 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,
regional, and general (131.1).
38.2. 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,
regional, 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, regional, and district apportionments monthly. (130,
131.2, 156, 157-57.2, 413.21)
38.3. 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, 131.3)
38.4. Life Income Gifts and Bequests. It is essential in the exercise
of Christian stewardship that careful thought be given as to what shall be
done with the residue of one's income and possessions over which the Lord
makes the Christian a steward during this life. 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, regional, and general-is recommended for
consideration (131.4).
39. We direct our local churches to elect as church officers only
persons 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 and with tithes and offerings. (113.8-13.9, 127, 147, 148)
40. 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 (latest edition) for parliamentary
procedure (113, 203, 300.3).
41. The provisions of the Covenant 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.
The Church of the Nazarene believes in the sanctity of human life and
strives to protect against abortion (36), euthanasia, and the withholding
of reasonable medical care to handicapped or elderly.
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).
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.
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.
(1997)
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. (1989)
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. (1993)
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.
(1997)
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 it drives 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. (1989)
(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)
We support the right of women to use their God-given spiritual gifts
within the church. We affirm the historic right of women to be elected and
appointed to places of leadership within the Church of the Nazarene.
(1993)
Concerned that our great Protestant heritage be understood and
safeguarded, we remind our people that both political and religious
freedom rest upon biblical concepts of the dignity of man as God's
creation and the sanctity of one's own individual conscience. We encourage
our people to participate in political 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.
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). (1993)
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. (1993)
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 oppose a godless interpretation of the evolutionary hypothesis.
However, the church accepts as valid all scientifically verifiable
discoveries in geology and other natural phenomena, for we firmly believe
that God is the Creator. (Articles I. 1., V. 5.1, VII.) (1993)
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 them that he accepted them by giving the Holy Spirit to them, just
as he did to us. He made no distinction 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, patience, kindness, goodness, faithfulness, gentleness and
self-control. Against such things there is no law. Those who belong to
Christ Jesus have crucified the sinful nature 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. (1997)
Since 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, and other media, it is essential that the most rigid
safeguards be observed to keep our homes from becoming secularized and
worldly. While we recognize these agencies are of great value in the
propagation of the gospel and the salvation of souls, we do deplore the
low moral tone of much current literature, comic magazines, articles and
pictures of some magazines, and the contents of many books.
We do likewise deplore the content of many radio and television
programs and other media. Due to the rapid decline in quality of
programming suitable for Christian viewing and the fact that television is
one of the major factors in the communication breakdown in families, which
in turn is a major cause in the rising divorce rates; and due to the fact
that television stresses by implication the use of alcohol, the acceptance
of the practice of homosexuality, the practice of promiscuity, and the
philosophy of secular humanism; and due to the apparent lack of
discrimination in home television, and due to the availability of
uncensored movies in the home, we urge our people to avoid programs that
glamorize the world's philosophy of secularism, sensualism, and
materialism.
We especially recommend that reading, listening, and viewing on the
Lord's Day be consistent with our high standards of holiness and that
unless providentially hindered we do not allow anything (even religious
radio and television programs) to become a substitute for church
attendance.
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 mediums.
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. (1993)
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. (1997)
Recognizing the increasing trend toward immodesty of dress in public
places of recreation such as beaches and swimming places, we remind our
people of our traditional concept of "modesty that becometh holiness" and
urge that Christian judgment be exercised in the matter of swimming or
sunbathing in public places. (1993)
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 relative to
substance abuse and the incompatibility of such use with a Christian
experience and a holy life. (1989)
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." (1989)
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 and television.
(1980, 1989)
-Dennis Bratcher, Copyright
©
2009, Dennis
Bratcher, All Rights Reserved
(No copyright claims are made for the text of the original document.)
See Copyright and User Information Notice
|
Home
>
Theology Topics >
Historical Theology
> Christian Creeds >
this page
