Preface
When it comes to faith, what a living, creative, active, powerful thing it is! It cannot do other than good at all times. It never waits to ask whether there is some good which is to be done; rather, before the question is raised, it has done the deed, and keeps on doing it. [One] who is not active in this way is a [person] without faith (John Wesley, Preface, Explanatory Notes on Romans).
The gospel of Christ knows of no religion but social; no holiness but social holiness (John Wesley, Preface, Hymns and Sacred Poems).
As United Methodists, we affirm that human beings are made for God and for one another (Gen. 1:26–27, 31; Phil. 2:3–8). We live out our lives, grow in the faith, and engage in acts of discipleship and witness in the context of a variety of interconnected communities, including families, schools, neighborhoods, workplaces and the broader society.
The church is called to be a distinctive community, marked by preaching of the Gospel, studying of Scripture, breaking of bread, and witnessing to the power of redemption in the midst of a broken world. We respond to God’s call in the world by giving witness to the transformative power of the Gospel, engaging in acts of mercy, and striving toward the attainment of justice and peace as hallmarks of God’s coming reign. In all of these efforts, Christians are reminded that diverse as we may be, we are all a part of the same body under the sovereignty of Christ (1 Cor. 12:12–31).
Contents
- Preface
- The Nurturing Community
- The Family
- Single People
- Human Sexuality
- Marriage
- Other Social Issues
- Substance Abuse, Alcohol and Tobacco
- Bullying and Other Forms of Violence
- Colonialism, Neocolonialism and their Consequences
- Death with Dignity
- Gambling
- Gender Equality and Diversity
- Media and Communication Technologies
- Pornography
- Medical Experimentation and Research
- Organ Donation and Transplantation
- Reproductive Health and Abortion
- Racism, Ethnocentrism and Tribalism
- Sexual Harassment, Abuse and Assault
The Nurturing Community
We recognize that families come in a variety of sizes and forms, and acknowledge their significant role in nurturing the physical, moral, and spiritual development of children, youth and adults. Nurture and support are fundamental to the proper functioning of families. We, therefore, urge all family members to treat one another with love and respect. We also encourage parents and other caregivers to exercise appropriate diligence and care, raising their children in ways that promote their physical, spiritual, emotional, and moral growth.
Children are a gift from God to be welcomed and received. We lament that in some instances, birth parents are unable or unwilling to fulfill their caregiving obligations. Under these circumstances, we applaud the willingness of extended families and foster and adoptive parents to step in as primary nurturers. Even in these situations, however, we recognize the trauma that may be caused by separating children from their families of origin and urge that such actions be handled justly, sensitively and compassionately. Where appropriate and possible, we encourage open adoption so that children may know all information relevant to them, both medically and relationally.
We celebrate the contributions of single people and reject all social practices that discriminate against them or subject them to bias and prejudice. We respect the decisions of single people regarding marriage and we affirm the many ways in which they may participate in family and community life. This profound sense of respect extends to single parents. We recognize the extra burdens and challenges that single parenthood entails and o er our love, support, and care in the fulfillment of this special vocation.
We affirm human sexuality as a sacred gift and acknowledge that sexual intimacy contributes to fostering the emotional, spiritual, and physical well-being of individuals and to nurturing healthy sexual relationships that are grounded in love, care and respect.
Human sexuality is a healthy and natural part of life that is expressed in wonderfully diverse ways from birth to death. It is shaped by a combination of nature and nurture: heredity and genetic factors on the one hand and childhood development and environment on the other. We further honor the diversity of choices and vocations in relation to sexuality such as celibacy, marriage and singleness.
We support the rights of all people to exercise personal consent in sexual relationships, to make decisions about their own bodies and be supported in those decisions, to receive comprehensive sexual education, to be free from sexual exploitation and violence, and to have access to adequate sexual health care.
Within the church, we a rm marriage as a sacred, lifelong covenant that brings two people of faith, an adult man and woman of consenting age, or two adult persons of consenting age into union with one another.
While The United Methodist Church does not recognize marriage as a sacrament, we celebrate and cherish this union as an expression of the couple’s faith, grounded in their relationship with God and one another. Marriage thus reflects a continued willingness to grow together in Christ and a commitment to cultivate a covenantal bond that encompasses intimacy, grace and love.
As members of the larger society, we also affirm the importance of civil marriage, the legal recognition of domestic unions by the state. Such legal recognition is vital for guaranteeing family stability and the orderly regulation of inheritances, and for providing assurance that spouses and children are afforded all the rights, benefits, and protections to which they are entitled.
1. Child Marriage
We reject marital relationships with children and youth under the age of 18, even in places where such relationships are culturally or legally permissible. Child marriages and premature sexual activities disrupt the normal course of emotional, biological, and social development of minor children. For underage girls, in particular, premature sexual activities—and the pregnancies resulting from such activities—can permanently damage internal organs, lead to lifelong medical problems, and preclude other opportunities in their lives. Waiting until a more appropriate age to wed offers better opportunities for children and youth to grow into healthy adulthood and become full, contributing members of society. We therefore believe that young people should be of legal age to give their consent before entering into marriage.
2. Polygamy
We cannot endorse the practice of polygamy, which entails living in relationship with multiple spouses. Nonetheless, we acknowledge that the forced dissolution of such relationships presents significant problems. All too often, the women and children forced out of polygamous relationships find themselves cast into abject poverty with no means of support.
We, therefore, urge church leaders, when dealing with the dissolution of polygamous relationships, to exercise the utmost care and to prioritize considerations related to the continued health and well-being of dependent women and children.
We reject attempts to ostracize families who are or have been in polygamous relationships, especially women and children, or deny them access to the ministries of the church, including participation in the sacraments. Instead, we urge pastors and congregations to extend the same gracious welcome and hospitality to all those in need.
3. Divorce
We recognize that divorce may become a regrettable but necessary alternative when marital relationships are strained beyond repair or become destructive or when spouses become irrevocably estranged. In such instances, we advise married couples to seek appropriate counseling and, if divorce proceedings become unavoidable, to conduct them in a manner that minimizes detrimental impacts on all family members.
Fidelity to the marriage covenant does not require spouses to remain in a physically or mentally abusive relationship. We do not support efforts to withhold the church’s ministries from divorced people or to deny them opportunities for leadership in the church, whether clergy or lay. We urge pastors and congregations to provide ministries and programs that support divorced people in overcoming social and religious stigmas that they too often face. Divorce does not preclude remarriage.
Other Social Issues
A. Substance Abuse, Alcohol and Tobacco
Substance abuse refers both to the devastating psychological and physiological effects of dependence and to the broader social consequences of abuse. In responding to the widespread realities of substance abuse disorders, we begin with the recognition of the devastating impacts of addiction and of the misuse and abuse of legal and illegal substances in the lives of individual users, extended families and entire communities.
In many parts of the world, opioid and other substance abuse has reached crisis proportions. The church supports programs and policies that comprehensively address the causes and cures of debilitating addictions. We call upon society to refrain from judging people who are addicted and upon governments at all levels to provide resources commensurate with the scope of the problem.
In recognition of the devastation that substance abuse has wreaked on individuals, families and entire communities, we urge United Methodists to refrain from the use of any licit or illicit intoxicants, drugs or other substances that foster addiction, impair mental faculties and physical abilities, and result in long-lasting damage to individuals, families and communities.
Regarding the consumption of alcohol, we acknowledge the historic United Methodist stance on abstinence as a safeguard against mental, physical, and spiritual harms caused by excessive drinking. Consequently, we urge those who choose to consume alcoholic beverages, including wine and beer, to do so wisely and in moderation. Another important consideration is the impact of such actions on those struggling to recover from alcohol use and abuse.
Due to mounting medical evidence regarding the highly addictive nature and serious health consequences of direct or indirect ingestion or inhalation of nicotine and other chemicals found in commercial tobacco products, the church recommends complete abstinence. In making this recommendation, we recognize the difficulties in overcoming nicotine addiction and urge congregations to find ways to provide meaningful support to those who decide to stop using nicotine.
B. Bullying and Other Forms of Violence
We decry all forms of bullying, which consists of unwanted and aggressive behaviors toward children, youth and adults, including verbal taunts, physical violence, emotional manipulation and social intimidation. When specifically targeted toward children and youth, bullying stunts emotional and intellectual development and turns schools, neighborhoods, and virtual or online settings into dangerous and unsafe environments. Bullying often has long-term traumatic effects on the mental, physical, and emotional well-being of its victims. We support the enactment of policies aimed at safeguarding children, youth and adults from bullying. In situations involving minor children and youth, we urge the development and implementation of anti-bullying policies that take into consideration the ongoing maturational processes of both the victims and perpetrators of bullying.
C. Colonialism, Neocolonialism and their Consequences
We acknowledge that the tangled and complex legacies of colonialism and neocolonialism hang heavily over the global fellowship of United Methodists. Colonialism refers to the practice of establishing full or partial control of other countries, tribes, and peoples through conquest and exploitation. Neocolonialism continues the historic legacy of colonialism by maintaining economic, political, and social control of formerly colonized nations and peoples.
Some of us belong to countries and groups that have richly benefited from the subjugation of whole peoples and from the seizure of lands and other resources. Others of us live in countries or are a part of communities that continue to struggle with the ongoing history and impacts of all forms of colonialism, including social, economic, and political instability; widespread malnutrition; illiteracy; disease; and continuing infringements on indigenous and tribal lands.
We recognize that far from being innocent bystanders, the church has often been deeply involved in colonialism and neocolonialism. We, therefore, call on individuals and congregations to educate themselves about the troubling legacies of colonialism and, where appropriate, to seek repentance for our continued involvement. We urge United Methodists to find ways to support those still suffering from colonial legacies, including tangible acts of reparation and active support for sustainable development initiatives.
We recognize that every mortal life ends in death, and we affirm that God’s abiding love and care remain with us as we transition from life to death to greater life. These affirmations, together with our expressed commitment to the sacred worth of every human being, lead us to insist that individuals be treated with dignity and respect as they undergo the dying process.
This emphasis on death with dignity means that the choices of individuals and families must be heard and respected, the use of medical technology must be measured and appropriate, and any unnecessary pain and suffering must be minimized. We affirm the right of people in the process of dying to participate actively in the decision-making process. As communities of faith, we are called to support individuals and families as they confront the realities of suffering and death. In sensitive and caring ways, we bear witness to God’s enduring love and grace, even when they cannot be felt or experienced in an immediate way.
1. Faithful Care of Dying People
Our approach to death and dying is framed by our belief in the inherent dignity and worth of human beings, our concern for patient autonomy, and the affirmation that our lives ultimately belong to God. Within this framework, we strongly support efforts to empower patients and their loved ones to make informed decisions about continued treatment or end-of-life decisions that are consistent with applicable legal statutes and established medical protocols and standards.
Such informed decision-making may lead patients and their loved ones to choose to continue treatments that hold the promise of significant health improvements or enhanced quality of life. Conversely, such decisions may also lead patients or loved ones to discontinue medical interventions that cease to be of substantive benefit.
We affirm the benefits of palliative care in instances where a decision is made to stop other treatments. Palliative care stresses the importance of making patients as comfortable as possible, minimizing pain and suffering, and allowing the dying process to proceed unhindered. We also endorse the creation of advance medical directives, which clearly express the preferences of patients should they become incapacitated and unable to advise their doctors.
2. Euthanasia and Suicide
Our conviction that life is a sacred gift, along with persistent questions and concerns about potential abuse, lead us as a church to oppose both euthanasia and suicide while continuing our ministries of mercy with families who are affected by such actions. Euthanasia, also known as mercy killing and physician-directed or physician-assisted suicide, occurs when doctors or other health professionals make lethal doses of medications available to terminally ill patients, or, in some cases, directly administer or supervise the taking of such medications.
Suicide refers more generally to actions taken by individuals to end their own lives. The motivations for suicide often involve depression and other forms of mental illness, including substance abuse. Worldwide, suicide attempts often occur after significant personal or familial crises, including the loss of livelihoods, forced migration and displacement, cultural oppression, and prolonged exposure to bullying and other acts of violence.
While euthanasia or suicide cannot be condoned, we humbly confess the inadequacy of the church understanding and response. We urge congregations to educate themselves regarding the complex set of motivations and factors underlying these practices. Recognizing that final judgment lies in God’s hands rather than our own, we reject attempts to deny the ministries and services of the church to those who die by euthanasia or suicide or to their grieving families and other loved ones.
We believe that suicide does not bar people from God’s grace, which is all-sufficient. We urge pastors and local congregations to establish appropriate protocols in responding to people considering suicide and the survivors of suicide attempts. Such protocols should include referrals to experienced counselors or medical professionals. Rather than ostracizing or condemning survivors or family members affected by suicide, we urge pastors and congregations to provide compassion and support to these people
We reject the practice of gambling because it focuses society’s attention on the acquisition of monetary goods at the exclusion of all else and enriches a small minority at the expense of the larger majority. For too many people, gambling becomes a devastating and addictive practice that jeopardizes the economic well-being of both gamblers and their families.
We acknowledge that in some locales, First Nation, American Indian, and aboriginal peoples have opened gambling resorts and establishments as an act of self-determination and a crucial step toward economic survival. Rather than condemning such actions, we recognize that the church’s role is to encourage dialogue and education regarding the hopes and aspirations of these communities and to develop a deeper understanding of their histories and their continued quests for self-determination and survival.
We vow to work toward the eradication of poverty and a more equitable distribution of financial benefits as a constructive strategy to reduce the financial appeal of organized gambling which includes lotteries, casinos and online games of chance.
F. Gender Equality and Diversity
We support both gender equality and gender diversity as important goals for ensuring that the aspirations of women and girls are taken seriously and guaranteeing that paid positions and leadership opportunities are distributed equally for all. We decry the persistence of sexism and misogyny in the church through its practices and theological teachings, as well as in the broader society. We regret that such prejudices have too often led to the denigration and dismissal of women’s leadership and participation.
Consequently, we reject any beliefs, policies or practices that envision women and men as unequal in either religious or secular settings. We exhort congregations, pastors, boards of ordained ministries, bishops, and other church officials to implement concrete efforts to nurture and promote the leadership of all people, regardless of gender. We also urge governments, businesses, and civil society to enact laws and policies to ensure that all members of society are afforded equal access, opportunities and protections.
G. Media and Communication Technologies
We support freedom of public expression, which encompasses freedom of the press and the right of all societal members to share their perspectives and opinions. We also insist that all media companies operate with civility and respect and adhere to established journalistic standards. We affirm the positive roles that media and communication technologies play in educating the general public, holding government and other societal leaders accountable, and promoting the common good.
We are concerned about media monopolies and the tendency of media control to rest in the hands of a few large corporations, and we encourage individuals, communities, and governments to be vigilant in the enforcement of antitrust policies.
We also recognize that, like every other human endeavor, the media can be used by unscrupulous people to manipulate public opinions, distort facts, and spread misinformation, hostility and fear. We deplore the proliferation of hate speech across social media, broadcast and print news, and other platforms, and we call upon citizens and regulators to do all in their power to eliminate it. We also encourage individuals to take care when expressing their views on social media, recognizing the need for compassion and the harm that can be done to others when such compassion is lacking.
Further, media and other communication technologies lack adequate or diverse representation of marginalized communities, including women, ethnic groups, people with disabilities, impoverished people and others. We believe that media and communications technologies should be open and accessible to all, foster norms that promote civility and respect, and protect the dignity and worth of all people, including society’s most vulnerable.
We strongly oppose pornography and lament its destructive impact upon cultures, families and individuals. Pornography is an affront to our deeply held conviction that human sexuality is a precious gift from God. The issue of pornography is one that has dramatically impacted many both within and outside of the worldwide church. Though graphic images have been available for centuries, the widespread prevalence and availability of sexually explicit and aggressive materials today have led to an increasing problem of addiction for many, including young people who have come of age with the internet in their homes and on mobile devices. We call upon all United Methodists to support actions to develop effective societal and governmental policies to eradicate child pornography as well as adult exploitation and enslavement. We further call on the church to offer nonjudgmental support, rehabilitation and care to those who have been affected by the harmful impact of pornography on their lives.
I. Medical Experimentation and Research
We support medical experimentation and research procedures that hold the potential of eradicating illness and disease and/or extending and improving the quality of human life. We insist that medical experimentation, including genetic engineering, be performed within established bioethical parameters. These parameters, which derive from the physician’s responsibility to do no harm, include guarantees of patient autonomy and informed consent; assurances that the benefits and risks of medical experimentation are equitably distributed among various societal groups; the promise of significant benefits for patients involved in such experiments; and, to a lesser extent, the opportunity to significantly advance the medical field.
We advocate for meticulous oversight of all forms of medical experimentation to ensure that the highest ethical parameters are applied. We urge strong cooperation among governments, academic institutions, corporate researchers, and the medical profession to enforce prevailing medical research standards. Additionally, we insist on due diligence to ensure that people living in poverty, including those in developing countries and less affluent societies, are not overrepresented or underrepresented in medical studies and then denied the benefits derived from the studies.
J. Organ Donation and Transplantation
We strongly support organ donation as an expression of Christ’s admonition to love one’s neighbor. A worldwide shortage of transplantable organs means that hundreds of thousands of children, women, and men are subjected to needless pain and premature death. In light of this, United Methodists who are willing and able to participate are encouraged to volunteer through organ donation registries.
We believe that all donations must be voluntary and must be conducted in safe and secure medical environments in which the health, well-being, and privacy of both donors and recipients are protected. Further, we consider the buying and selling of organs and blood, including those obtained through theft and coercion, to be profound violations of the inherent dignity of human life and of moral precepts that dictate against human beings being treated as commodities.
We urge governments and medical organizations to adopt laws and policies promoting organ donation while protecting vulnerable populations from abusive practices and ensuring that transplantable organs are equitably distributed regardless of a potential recipient’s social standing.
K. Reproductive Health and Abortion
We support the provision of comprehensive, age-appropriate education for sexual health, as well as access to consistent, effective, and affordable contraception. We also affirm ministries and initiatives aimed at promoting reproductive health and enhancing the quality of life for women and girls. Because of the dangers and risks involved in childbearing, we believe that women and girls should have consistent access to gynecological care. We, therefore, urge governments, businesses, churches, and other civic institutions to make access to prevention education, medical check-ups, treatment, and counseling high priorities for women and girls of childbearing age.
Our commitment to the sanctity of human life makes us reluctant to condone abortion. We unconditionally reject it as an acceptable means of birth control or a mechanism for gender selection and other forms of eugenics. We support measures requiring parental, guardian or other responsible adult notification and consent before abortions can be performed on girls who have not yet reached the age of legal adulthood, except in cases of alleged incest.
We oppose late-term or partial-birth abortion, a process also known as dilation and extraction. We call for the end to this practice, except when the life of the mother is in danger, no other medical treatments are feasible, or when severe abnormalities threaten the viability of the fetus. We recognize that these and other tragic conflicts of life with life may justify decisions to terminate the life of a fetus. In these limited circumstances, we support the legal option of abortion and insist that such procedures be performed by trained medical providers in clean and safe settings.
We urge all those considering abortions to seek appropriate medical advice and pastoral counseling and to engage in searching, prayerful inquiries into other alternatives, such as making babies available for adoption. We pray for those facing unintended pregnancies and offer our prayers and support as they attempt to discern God’s will and seek God’s wisdom and guidance. Regardless of the circumstances in which someone might get an abortion, we do not condone bullying or shaming people for their decisions or actions.
We acknowledge that young women of childbearing age frequently report that they lack the ability to make meaningful life choices or exercise effective control over their own lives. We challenge pastors, congregations, campus ministries, and others to be at the forefront of efforts to empower these young women. Additionally, we support resource centers that offer compassionate care and help women explore alternatives to abortion.
We recognize that access to reproductive health services is too often limited by economic factors. Women living in poverty are often unable to make choices about when to become pregnant or about the size of their families. They also lack access to safe prenatal and postnatal care. Such a lack of agency perpetuates cycles of poverty by restricting the ability of women to participate in the workforce and by increasing the strain on scarce family resources. We support policies and programs that extend reproductive health services to women in economically challenged areas.
We support the use of a variety of reproductive strategies for those desiring to have children, including fertility treatments, in vitro fertilization (IVF), embryo or sperm donation, surrogacy, and others. We believe the decision whether to use reproductive alternatives is best left to those considering the use of these options, in consultation with their health care providers. In all instances, the use of reproductive alternatives should be in keeping with the highest ethical standards, prioritizing the health and well-being of both women and children
L. Racism, Ethnocentrism and Tribalism
We condemn racism, ethnocentrism, tribalism, and any ideology or social practice based on false and misleading beliefs or ideologies that one group of human beings is superior to all other groups of human beings. Additionally, we utterly reject laws, policies and social practices that marginalize, discriminate and/or encourage the use of violence against individuals, communities or other social groups based on perceived racial, ethnic or tribal differences.
We call on congregations and on pastors, bishops, and other church authorities to educate themselves about the root causes and manifestations of racism, ethnocentrism, and tribalism within communities of faith and to develop strategies for overcoming these kinds of social divisions. We likewise urge governments, businesses, and civil society organizations to renounce statements, policies, and actions aimed at promoting exclusion, discrimination and violence.
M. Sexual Harassment, Abuse and Assault
Recognizing the inherent worth and dignity of all people, we condemn sexual harassment, abuse, and assault and consider them grave violations of the established behavioral norms within the church as well as our larger society. Sexual harassment includes unwelcome and inappropriate sexual remarks, gender-based remarks or physical advances made in workplaces, professional settings or social situations.
Sexual abuse or molestation entails unwanted sexual activity perpetrated through the use of force or threats, or by taking advantage of those who are unable to give consent or those in vulnerable situations with unequal power. Sexual assault includes all threats and forms of forcible sexual contact or bodily harm, including rape. We particularly deplore the sexual exploitation of children and youth and recognize that any sexual abuse is especially heinous and damaging when it occurs in the context of the church.
We urge pastors, congregations, and other church bodies to adopt clear policies and practices to prevent or address instances of sexual harassment. These policies and practices should include required training for all clergy and church staff, printed guidelines on what constitutes sexual harassment, a safe and confidential reporting method, and a clear process for resolving grievance complaints, including escalating penalties that end with the dismissal of repeat offenders who fail to correct their behavior.
We advocate the development and implementation of comprehensive policies and practices in relation to cases of suspected sexual abuse and assault, especially when such cases involve minor children or others incapable of giving their consent. Even unsubstantiated reports of assault or abuse must be investigated immediately. Further, we urge pastors and congregations to comply fully with any legal statutes governing such matters and to be cognizant of any legal obligations as a mandated reporter.
From The Book of Discipline of The United Methodist Church — 2020/2024. Copyright 2024 by The United Methodist Publishing House. Used by permission.
