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)
The Church of the Nazarene purposes to relate timeless biblical principles to contemporary society in such a way that the doctrines and covenants 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 teachings of Jesus Christ, demonstrated most fully and concisely in the Great Commandment and the Sermon on the Mount constitute the basic Christian ethic.
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.
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)
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 them all; hold on to what is good, reject every kind of evil.”
(1 Thessalonians 5:21–22)
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.
Education is of the utmost importance for the social and spiritual well-being of society. 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. 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.
We hold specifically that the following practices should be avoided:
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, that affirms scriptural values, and that supports the sacredness of the marriage vow and the exclusivity of the marriage covenant, 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. (28.2–28.4, 926–931)
(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)
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)
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)
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)
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. (929–931)
(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.) (515.4, 532.7, 533.2, 534.1, 700)
The use of stimulants, depressants, hallucinogens and other intoxicants outside proper medical care and guidance.
In light of medical evidence outlining the dangers of such substances, along with scriptural admonitions to remain in responsible control of mind and body, we choose to abstain from intoxicants, stimulants, depressants, and hallucinogens outside proper medical care and guidance, regardless of the legality and availability of such substances.
(Matthew 22:37–39; 27:34; Romans 12:1–2; 1 Corinthians 6:19–20; 9:24–27)
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.
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)
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.
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.
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.
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.
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 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, and loving 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.
Genesis 1:27; 19:1-25; Leviticus 20:13; Romans 1:26-27; 1 Corinthians 6:9-11, 15-20; 1 Timothy 1:8-10
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)
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.
Fundraising 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 fundraising 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, 153, 154–154.2, 516.13)
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, 115.6, 129.8)
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.
Shared Responsibility for the Denominational Mission. 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 and the General Board are authorized and empowered to develop, revise, and maintain a system for raising the World Evangelism Fund and to establish funding goals and responsibilities for local churches through the assembly districts.
Subject to 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 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.
Each district is authorized and empowered to establish funding goals and responsibilities for local churches for district ministry support through the District Assembly Finance Committee. (238.1, 317.10, 345, 346.3)
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)
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, 205, 300.3)
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.