The Free Methodist Church
of
North America
2003
Book of Discipline
“Keep watch over yourselves and all the flock
of which the Holy Spirit has made you overseers.
Be shepherds of the church of God, which he
bought with His own blood” (Acts 20:28).
Copyright, 2004
by
The Free Methodist Publishing House
Light and Life Communications
Unless otherwise noted all scripture quotations are taken from the HOLY
BIBLE, NEW INTERNATIONAL VERSION®. NIV®. Copyright© 1973, 1978,
1984 by International Bible Society. Used by permission of Zondervan
Publishing House. All rights reserved.
Printed in U.S.A.
The Board of Editors
Bishop Joseph F. James (chair), Bishop Richard D. Snyder, Byron Forbes,
Helen Kaufmann, William Smout, Barbara Fox (secretary).
Foreword
The Free Methodist Church of North America meets as a deliberative
body, called a General Conference, approximately every four years.
It is a time when Free Methodists join in celebrative worship, hear the
Word, pray for God’s guidance, debate the issues, decide on resolutions,
set new directions, renew friendships and enjoy fellowship
with each other.
Ministerial and lay delegates from the annual conferences across the
United States and in other parts of the world, along with the bishops,
meet together to clarify the mission, renew the vision, care for
denominational business and examine the Book of Discipline. Representatives
from Free Methodist institutions, associations and auxiliaries
as well as executive directors with their leadership teams bring
reports and add their insights.
The 2003 Book of Discipline is unique as it reflects the creativity and
efforts of the Book of Discipline Reformatting Task Force (Byron
Forbes, chair, Bill Smout, Barbara Fox, Glenn Teal, Matt Thomas, and
Bishop Richard Snyder) who were asked to prepare a reformatted
Book of Discipline for the Board of Administration’s consideration and
recommendation to the General Conference. Our special thanks to
Bill Smout for his untiring work in organizing this project so that the
proposed changes could be easily identified.
The Book of Discipline includes the common constitution of the Free
Methodist Church worldwide. It is a blend of history, roots and
international contemporary mission. It is the ecclesiastical and organizational
manual of the church. It represents the heart and vision of
the Free Methodist people who serve faithfully at the call of the Lord
Jesus Christ.
It is our prayer that this Book of Discipline will be a useful resource to
guide the church in effective ministry under the direction of the Holy
Spirit as together we live and serve our Master in the neighborhoods
of our world.
— The Editors
Contents
2003 Book of Discipline
Par. Page
Introduction
Purpose and Character of the Free Methodist Church
The Biblical Concept of the Church 1
Historical Heritage and Perspective 2
The Needs of Persons 5
Distinctive Principles 6
Chapter 1
The Constitution of the Free Methodist Church
Preamble 100 9
Articles of Religion 101-131 9
Membership 150-160 20
Chapter 2
The Constitution (continued)
General Organization 200-204 25
Restrictive Rules and Methods of Amendment
of the Principles of Free Methodism 225-228 26
Interrelation of General Conferences 250-252 27
Constitution of the Free Methodist
World Conference 253 30
Chapter 3
The Christian Journey
The Goal of the Christian Journey 3000-3010 39
The Way of Salvation 3100-3170 40
Genuine Christian Character 3200-3260 45
Christian Life in the Modern World 3300-3470 48
Resources for Churches 3500 67
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Chapter 4
General Administration
General Conference Free Methodist Church
of North America 4000-4070 69
Bishops 4100-4200 73
Board of Administration 4300-4320 80
Finance and Pension 4350-4380 87
Free Methodist Communications 4400-4410 92
Free Methodist World Missions 4500-4580 93
Free Methodist Foundation 4600 100
Chaplains 4700 101
Association of Human Service Ministries 4750 102
Educational Institutions 4800-4860 103
Auxiliary Organizations 4900-4910 108
Chapter 5
Annual Conferences
Preamble 5000 109
Organization 5010-5080 109
Officers 5100-5150 112
Standing Boards and Committees 5200-5270 118
The Ordained Ministry 5300-5350 125
Elder’s Orders 5400-5470 131
Conference Membership Transfers and
Termination 5500-5520 136
Special Cases of Appointments 5600-5660 140
Located Elders and Deacons 5700 142
Evaluation of Ministry Effectiveness 5800 143
Chapter 6
The Local Church
Preamble 6000 147
Mission and Vision 6010 149
Characteristics of the Living Church 6020-6070 150
Membership 6100-6150 153
Local Church Administration 6200-6250 157
Standing Boards and Committees 6300-6340 160
Property and Finance 6400-6450 168
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Local Ministerial Candidates 6500 174
Deacons 6600-6610 176
Pastoral Staff Assistants 6700-6730 178
Formation of New Churches 6800-6850 182
Chapter 7
Church Discipline
Preamble 7000 189
Discipline and Restoration of an
Ordained Minister 7100-7240 189
Discipline and Restoration of a Lay Member 7300-7330 197
Church Trials 7400-7450 199
Citation of a Society or Annual Conference
to Show Cause 7500 203
Insolvencies and the Settlement of Disputes 7600 204
Chapter 8
The Ritual
Baptism 8000-8050 207
Holy Communion:
The Sacrament of the Lord’s Supper 8100-8120 217
The Solemnization of Matrimony 8200-8210 222
The Burial of the Dead 8300-8310 226
Ordination of Elders 8400 229
Consecration of Deacons 8500 236
Dedication of Churches 8600 242
Ministerial Membership 8700-8720 243
Lay Membership 8800-8830 246
Chapter 9
Appendixes
Articles of Incorporation of the
Free Methodist Church of North America 9000 251
Bylaws of the Free Methodist Church
of North America 9100 255
Index
265
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Introduction
Purpose and Character of the
Free Methodist Church
The Free Methodist Church is best understood within the
framework of the biblical concept of the church, the perspective
provided by its historical heritage and its commitment
to the needs of man.
The Biblical Concept of the Church
It is clear from Scripture that the church is of God and for
people. It is His creation. Christ is its head. The church is
the people of God chosen for a purposeful partnership in
accomplishing the will of God on earth. More than eighty
metaphors, word pictures, relating to the church appear
in the New Testament. Each portrays a more profound reality
than does the picture it brings to mind. The pictures
together make clear the nature and mission of the church.
Paul speaks of the church as “body,” “building,” and
“bride.” The most inclusive and perhaps the most significant
metaphor is “body of Christ.” The redeemed are spoken
of as “members of the body.”
What is the profound truth that the many word pictures
convey? God – Father, Son, and Holy Spirit – takes a redeemed
people into partnership to share in His activities
and to realize His purposes. The church is the organic,
corporate instrument God has chosen to remake people
and society. It has a mission of holy love. The church exists
to produce Christlikeness in all people and their institutions.
Thus our mission may be described as participation
with God in bringing holiness and love to bear upon the
sins, hurts, and needs of all people. This description of
our mission is both individual and social. It points to a
social relationship of all people to God and to each other
described in Scripture as “the kingdom of God.”
The metaphors of the New Testament are made emphatic
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by the greatest portrait of all – the Incarnation, God made
flesh. The church, enlightened by the Incarnation, continues
the teaching and the ministry of its Lord on earth.
When the church is acting under the headship of its Lord
and the inspiration of the Holy Spirit, it continues the story
begun in the book of Acts. Many are its wonderful achievements
since the first century, and many more may yet be
realized in the unfolding drama of the acts of the Holy
Spirit through redeemed people.
The New Testament reminds us that the church visible is
not the church ideal. Because the church is a divine-human
partnership, sharing not only in the holy love of its
founder but in the blemishes of its humanity, it is ever in
need of renewal. God takes the same risk with the church
in redemption as He did when He granted people freedom
in creation. Just as God, the Holy Spirit, used the
hands of the Apostle Paul in “special miracles” so He can
use His church today. The results will be the same – the
Word of the Lord will grow mightily and will prevail (Acts
19:11 and 20).
Historical Heritage and Perspective
Free Methodists consider the story of the church in the book
of Acts and the other New Testament writings as their primary
heritage. Generation after generation derives from
this record their main source of direction and renewal.
Followers of God have wrestled with issues both old and
new throughout the centuries just as they do now. The
entire history of the church is instructive for us.
Free Methodists claim a line of evangelical descent spelled
out in large terms as follows: They trace their spiritual
heritage through men and women of deep personal piety
in all ages who have shown that it is possible to maintain
the glow of spiritual fervor in the midst of paganism, apostasy,
and the ofttime corruption of the established church.
The lineage of the Free Methodist Church begins with the
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Purpose and Character of the Free Methodist Church
people of God in the Old and New Testaments, and includes
influences and contributions from the multitude of
renewal movements in western Christianity: Wycliffe and
the German Moravians (from whom Wesley learned the
concept of “the witness of the Spirit”); the sixteenth century
Reformation with its many counterbalancing renewal
movements, not the least of which were the Arminian
correctives (which taught that Christ’s salvation was for
all mankind without limit, but that it must be freely chosen);
the Catholic-Anglican tradition; the English Puritan
influence; the Methodist tradition; and the ensuing vigorous
nineteenth century holiness movement. God has used
these and others across the ages to make the unchanging
Christian gospel known more clearly. In sum, Free Methodists
identify with the flow of history of the Christian
church while maintaining distinctive evangelical and spiritual
emphases.
The contributions from church history may be detailed as
follows: The Reformation heritage is reflected in their commitment
to the Bible as the supreme rule of faith and life,
and to salvation by grace through faith.
The Catholic-Anglican heritage appears in their concern
for church order and appreciation for liturgical form. Their
emphasis on the essentials of the faith allows for their
openess towards differing views on such subjects as modes
of baptism and the millennium.
The Methodist heritage is shown in theological, eccelesiastical
and social concerns articulated by the Revered John
Wesley and his associates in the eighteenth century and
reaffirmed through the holiness movement of the nineteenth.
Theologically, they are committed to the Wesleyan-
Arminian affirmation of the saving love of God in Christ.
Through prevenient grace He seeks to bring every individual
to himself but grants to each the responsibility of
accepting or rejecting that salvation. Salvation is a living
relationship with God in Jesus Christ, giving the believer
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2003 Book of Discipline
a legal position of righteousness, and therefore affirming
the security of all who continue in fellowship with Him.
Along with the Arminian emphasis on the universal offer
of salvation, John Wesley rediscovered the principle of assurance
through the witness of the Holy Spirit. He declared
a scriptural confidence in a God who is able to cleanse the
hearts of believers from sin here and now by faith, fill them
with the Holy Spirit, and empower them for carrying out
His mission in the world. John Wesley wrote of himself
and his brother Charles, “In 1729 two young men in England,
reading the Bible, saw they could not be saved without
holiness, followed after it, and incited others so to do.
In 1737 they saw, likewise, that men are justified before
they are sanctified; but still holiness was their object. God
then thrust them out to raise up a holy people.”
Ecclesiastically, the Methodist heritage is continued in Free
Methodist organiztion. There are lines of responsibility
connecting local, district, conference, and denominational
ministries. Small groups of believers are accountable to
one another for growth in Christian life and service. Free
Methodists are concerned for the whole church, not just
the local congregation. They value the leadership of bishops,
superintendents, pastors, and lay leaders who provide
counsel and direction to the church.
Born at a time when representative government was being
developed by free societies, the Free Methodist
founders reaffirmed the biblical principle of lay ministry.
Free Methodists recognize and license unordained persons
for particular ministries. They mandate lay representation
in numbers equal to clergy in the councils of the church.
Socially, from their early days, Free Methodists displayed
an awakened conscience characteristic of the early
Wesleyan movement. Their outspoken action against the
institution of slavery and the class distinction inherent in
the rental of pews to the wealthy demonstrated the spirit
of true Methodism. Although issues change, the sensitive
social conscience remains, evidenced by continuing active
participation in the social concerns of the day.
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Purpose and Character of the Free Methodist Church
During the nineteenth century, the holiness movement, arising
in American Methodism but spreading through other
nations and denominations, called Christians to deeper levels
of relationship with God and greater concern for the
needs of hurting humanity. Within this context, the Reverend
Benjamin T. Roberts and other ministers and laypersons
in the Genesee Conference of the Methodist Episcopal
Church in western New York, raised a protest against theological
liberalism, unhealthy compromise on pressing social
issues and loss of spiritual fervor.
Between 1858 and 1860, a number of these leaders were
excluded from the Methodist Episcopal Church on various
charges and allegations. In reality, the primary issue
was their proclamation of the basic principles of
Methodism, especially the doctrine and experience of entire
sanctification. Appeals made to the General Conference
of May 1860 were denied. Those excluded could not
join any other Methodist body, for there was none that
agreed with them on the issues on which they were thrust
out. Therefore, the Free Methodist Church was organized
by a convention of lay members and ministers which met
at Pekin, Niagara County, New York, on August 23, 1860.
The first General Conference met on the second Wednesday
of October, 1862, at Saint Charles, Illinois.
The Free Methodist Church, since its inception, continues
to expand around the world through missionary outreach,
the development of additional general conferences and a
coordinating world organization.
The Needs of Persons
Free Methodists are committed to the task of understanding
the most important needs of persons, institutions and
varying cultures so that it may minister meaningfully and
redemptively to them. In the high priestly prayer of Jesus
Christ, He called upon believers to live in this world actively
and intelligently in order that the world might be
led both to “know” and to “believe.”
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Free Methodists are aware of the demonic forces in the
world which debase people, pervert the good and lead
people and institutions to ruin. They attempt to help people
by restoring personal meaning in a time of depersonalizing
developments.
Free Methodists openly rebuke anything in law, persons
or institutions which violates the dignity of persons created
in the image of God. They are committed to taking
advantage of opportunities where as individuals, local
churches, conferences and denomination they can minister
healing and redemptive helpfulness in the world.
Distinctive Principles
Free Methodists seek to express the concept of the church
of Jesus Christ, their historical perspective and the needs
of persons in specific principles and commitments.
Free Methodists today seek to continue the mission of firstcentury
Christianity which was recovered by John Wesley
and the early Methodists who declared they existed “to
raise up a holy people.”
Free Methodists are a fellowship of Christians in earnest to
get to heaven and committed to working in the world for the
salvation of all people. They place their commitment to Christ
and His church above all others. They keep themselves free
from alliances which would compete for their highest loyalty
and from all which would encumber and compromise
their effective witness to the Trinitarian faith and the believer’s
dependence upon the grace of God. The Christian denies himself,
takes up his cross daily, and follows Jesus. He conforms
to all the will of God as made known in His Word, and believes
the conditions of salvation are the same now as they
were in the days of the apostles.
In doctrine, Free Methodists’ beliefs are the standard beliefs
of evangelical, Arminian Protestantism, with distinctive
emphasis on the scriptural teaching of entire
sanctification as held by John Wesley.
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Purpose and Character of the Free Methodist Church
In experience, Free Methodists stress the reality of an inner
cleansing and power that attests the doctrine of entire
sanctification, both in the inward consciousness of the believer
and in his outward life.
Their worship is characterized by simplicity and freedom
of the Spirit, untrammeled by elaborate ritual.
Free Methodists maintain a life of daily devotion to Christ
that springs from inward holiness and separates the Christian
from the world, even while he/she lives in the world.
They believe the best way to keep worldliness from invading
the church is for the church to invade the world
with redemptive purpose.
They practice a complete consecration of every power and
possession to the service of God and all people everywhere.
They believe so strongly in the mission of the church that
they are committed to responsible stewardship in finance.
Therefore they do not need to resort to commercial efforts
to support the cause of Christ.
Free Methodists recognize that God gives spiritual gifts of
service and leadership to both men and women. Since male
and female are both created in the image of God, that image
is most fully reflected when both women and men
work in concert at all levels of the church. Therefore, all
positions in the church are accessible to any whom God
has called.
Free Methodists sense a special obligation to preach the
gospel to the poor. The provisions of the gospel are for all.
The “glad tidings” must be proclaimed to every individual
of the human race. God sends the true light to illuminate
and melt every heart. Jesus set the example. Of His ministry
it was reported, “The blind receive their sight, and the
lame walk, the lepers are cleansed, and the deaf hear, the
dead are raised up, and the poor have the gospel preached
to them.” This preaching to the poor was the crowning
proof that He was the one who should come. In this respect
the church must follow in the footsteps of Jesus.
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Free Methodists are committed to the New Testament ideals
of simplicity and modesty as a style of life. They wish
to call attention, not to themselves, but to their Lord.
These distinctives of the Free Methodist Church from its
origin are still living issues. In every era and every land
these distinctives are the witnesses of the church, needing
utterance clear and strong that they may be heard and
heeded amidst the world’s confusing and misleading
voices.
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The Constitution of the Free Methodist Church
Chapter 1
The Constitution of the
Free Methodist Church
Preamble
¶100 In order that we may wisely preserve and pass on to posterity
the heritage of doctrine and principles of Christian
living transmitted to us as evangelicals in the Arminian-
Wesleyan tradition, insure church order by sound principles
and ecclesiastical polity, and prepare the way for
evangelization of the world and the more effective cooperation
with other branches of the church of Christ in the
advancement of Christ’s kingdom, we, the ministers and
lay members of the Free Methodist Church, in accordance
with constitutional procedure, do hereby ordain, establish
and set forth the following as the Constitution of the Free
Methodist Church.
Articles of Religion – God
The Holy Trinity
¶101 There is but one living and true God, the maker and preserver
of all things. And in the unity of this Godhead there
are three persons: the Father, the Son and the Holy Spirit.
These three are one in eternity, deity and purpose; everlasting,
of infinite power, wisdom and goodness.
The Son – His Incarnation
¶103 God was himself in Jesus Christ to reconcile people to God.
Conceived by the Holy Spirit, born of the Virgin Mary, He
joined together the deity of God and the humanity of humankind.
Jesus of Nazareth was God in flesh, truly God
and truly human. He came to save us. For us the Son of
God suffered, was crucified, dead and buried. He poured
out His life as a blameless sacrifice for our sin and transgressions.
We gratefully acknowledge that He is our Savior,
the one perfect mediator between God and us.
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The Son – His Resurrection and Exaltation
¶104 Jesus Christ is risen victorious from the dead. His resurrected
body became more glorious, not hindered by ordinary
human limitations. Thus He ascended into heaven.
There He sits as our exalted Lord at the right hand of God
the Father, where He intercedes for us until all His enemies
shall be brought into complete subjection. He will return
to judge all people. Every knee will bow and every tongue
confess Jesus Christ is Lord, to the glory of God the Father.
The Holy Spirit – His Person
¶105 The Holy Spirit is the third person of the Trinity. Proceeding
from the Father and the Son, He is one with them, the
eternal Godhead, equal in deity, majesty and power. He is
God effective in Creation, in life and in the church. The
Incarnation and ministry of Jesus Christ were accomplished
by the Holy Spirit. He continues to reveal, interpret
and glorify the Son.
The Holy Spirit – His Work in Salvation
¶106 The Holy Spirit is the administrator of the salvation
planned by the Father and provided by the Son’s death,
resurrection and ascension. He is the effective agent in our
conviction, regeneration, sanctification and glorification.
He is our Lord’s ever-present self, indwelling, assuring and
enabling the believer.
The Holy Spirit – His Relation to the Church
¶107 The Holy Spirit is poured out upon the church by the Father
and the Son. He is the church’s life and witnessing
power. He bestows the love of God and makes real the
lordship of Jesus Christ in the believer so that both His
gifts of words and service may achieve the common good
and build and increase the church. In relation to the world
He is the Spirit of truth, and His instrument is the Word of
God.
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The Constitution of the Free Methodist Church
The Scriptures
Authority
¶108 The Bible is God’s written Word, uniquely inspired by the
Holy Spirit. It bears unerring witness to Jesus Christ, the
living Word. As attested by the early church and subsequent
councils, it is the trustworthy record of God’s revelation,
completely truthful in all it affirms. It has been
faithfully preserved and proves itself true in human experience.
The Scriptures have come to us through human authors
who wrote, as God moved them, in the languages and literary
forms of their times. God continues, by the illumination
of the Holy Spirit, to speak through this Word to each
generation and culture.
The Bible has authority over all human life. It teaches the
truth about God, His creation, His people, His one and
only Son and the destiny of humankind. It also teaches
the way of salvation and the life of faith. Whatever is not
found in the Bible nor can be proved by it is not to be required
as an article of belief or as necessary to salvation.
Authority of the Old Testament
¶109 The Old Testament is not contrary to the New. Both Testaments
bear witness to God’s salvation in Christ; both speak
of God’s will for His people. The ancient laws for ceremonies
and rites, and the civil precepts for the nation Israel
are not necessarily binding on Christians today. But, on
the example of Jesus we are obligated to obey the moral
commandments of the Old Testament.
The books of the Old Testament are: Genesis, Exodus,
Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth,
1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2
Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs,
Ecclesiastes, The Song of Solomon, Isaiah, Jeremiah, Lamentations,
Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah,
Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai,
Zechariah, Malachi.
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New Testament
¶110 The New Testament fulfills and interprets the Old Testament.
It is the record of the revelation of God in Jesus Christ
and the Holy Spirit. It is God’s final word regarding humankind,
sin, salvation, the world and its destiny.
The books of the New Testament are: Matthew, Mark,
Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians,
Galatians, Ephesians, Philippians, Colossians, 1
Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy,
Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2
John, 3 John, Jude, Revelation.
Humankind
Free Moral Persons
¶111 God created human beings in His own image, innocent,
morally free and responsible to choose between good and
evil, right and wrong. By the sin of Adam, humans as the
offspring of Adam are corrupted in their very nature so
that from birth they are inclined to sin. They are unable by
their own strength and work to restore themselves in right
relationship with God and to merit eternal salvation. God,
the Omnipotent, provides all the resources of the Trinity
to make it possible for humans to respond to His grace
through faith in Jesus Christ as Savior and Lord. By God’s
grace and help people are enabled to do good works with
a free will.
Law of Life and Love
¶112 God’s law for all human life, personal and social, is expressed
in two divine commands: Love the Lord God with
all your heart, and love your neighbor as yourself. These
commands reveal what is best for persons in their relationship
with God, others and society. They set forth the
principles of human duty in both individual and social
action. They recognize God as the only Sovereign. All
people as created by Him and in His image have the same
inherent rights regardless of gender, race or color. All
should therefore give God absolute obedience in their individual,
social and political acts. They should strive to
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The Constitution of the Free Methodist Church
secure to everyone respect for their person, their rights and
their greatest happiness in the possession and exercise of
the right within the moral law.
Good Works
¶113 Good works are the fruit of faith in Jesus Christ, but works
cannot save us from our sins nor from God’s judgment.
As expressions of Christian faith and love, our good works
performed with reverence and humility are both acceptable
and pleasing to God. However, good works do not
earn God’s grace.
Salvation
Christ’s Sacrifice
¶114 Christ offered once and for all the one perfect sacrifice for
the sins of the whole world. No other satisfaction for sin is
necessary; none other can atone.
New Life in Christ
¶115 A new life and a right relationship with God are made
possible through the redemptive acts of God in Jesus Christ.
God, by His Spirit, acts to impart new life and put people
into a relationship with Himself as they repent and their
faith responds to His grace. Justification, regeneration and
adoption speak significantly to entrance into and continuance
in the new life.
Justification
¶116 Justification is a legal term that emphasizes that by a new
relationship in Jesus Christ people are in fact accounted
righteous, being freed from both the guilt and the penalty
of their sins.
Regeneration
¶117 Regeneration is a biological term which illustrates that by
a new relationship in Christ, one does in fact have a new
life and a new spiritual nature capable of faith, love and
obedience to Christ Jesus as Lord. The believer is born again
and is a new creation. The old life is past; a new life is
begun.
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Adoption
¶118 Adoption is a filial term full of warmth, love, and acceptance.
It denotes that by a new relationship in Christ believers
have become His wanted children freed from the
mastery of both sin and Satan. Believers have the witness
of the Spirit that they are children of God.
Entire Sanctification
¶119 Entire sanctification is that work of the Holy Spirit, subsequent
to regeneration, by which the fully consecrated believers,
upon exercise of faith in the atoning blood of Christ,
are cleansed in that moment from all inward sin and empowered
for service. The resulting relationship is attested
by the witness of the Holy Spirit and is maintained by faith
and obedience. Entire sanctification enables believers to
love God with all their hearts, souls, strength, and minds,
and their neighbor as themselves, and it prepares them
for greater growth in grace.
Restoration
¶120 Christians may be sustained in a growing relationship with
Jesus as Savior and Lord. However, they may grieve the
Holy Spirit in the relationships of life without returning to
the dominion of sin. When they do, they must humbly
accept the correction of the Holy Spirit, trust in the advocacy
of Jesus, and mend their relationships.
Christians can sin willfully and sever their relationship
with Christ. Even so by repentance before God, forgiveness
is granted and the relationship with Christ restored,
for not every sin is the sin against the Holy Spirit and unpardonable.
God’s grace is sufficient for those who truly
repent and, by His enabling, amend their lives. However,
forgiveness does not give believers liberty to sin and escape
the consequences of sinning.
God has given responsibility and power to the church to
restore penitent believers through loving reproof, counsel
and acceptance.
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The Constitution of the Free Methodist Church
The Church
¶121 The church is created by God. It is the people of God. Christ
Jesus is its Lord and Head. The Holy Spirit is its life and
power. It is both divine and human, heavenly and earthly,
ideal and imperfect. It is an organism, not an unchanging
institution. It exists to fulfill the purposes of God in Christ.
It redemptively ministers to persons. Christ loved the
church and gave Himself for it that it should be holy and
without blemish. The church is a fellowship of the redeemed
and the redeeming, preaching the Word of God
and administering the sacraments according to Christ’s
instruction. The Free Methodist Church purposes to be
representative of what the church of Jesus Christ should
be on earth. It therefore requires specific commitment regarding
the faith and life of its members. In its requirements
it seeks to honor Christ and obey the written Word
of God.
The Language of Worship
¶122 According to the Word of God and the custom of the early
church, public worship and prayer and the administration
of the sacraments should be in a language understood
by the people. The Reformation applied this principle to
provide for the use of the common language of the people.
It is likewise clear that the Apostle Paul places the strongest
emphasis upon rational and intelligible utterance in
worship. We cannot endorse practices which plainly violate
these scriptural principles.
The Holy Sacraments
¶123 Water baptism and the Lord’s Supper are the sacraments
of the church commanded by Christ. They are means of
grace through faith, tokens of our profession of Christian
faith, and signs of God’s gracious ministry toward us. By
them, He works within us to quicken, strengthen and confirm
our faith.
Baptism
¶124 Water baptism is a sacrament of the church, commanded
by our Lord, signifying acceptance of the benefits of the
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atonement of Jesus Christ to be administered to believers
as declaration of their faith in Jesus Christ as Savior.
Baptism is a symbol of the new covenant of grace as circumcision
was the symbol of the old covenant; and, since
infants are recognized as being included in the atonement,
they may be baptized upon the request of parents or
guardians who shall give assurance for them of necessary
Christian training. They shall be required to affirm
the vow for themselves before being accepted into church
membership.
The Lord’s Supper
¶125 The Lord’s Supper is a sacrament of our redemption by
Christ’s death. To those who rightly, worthily and with
faith receive it, the bread which we break is a partaking of
the body of Christ; and likewise the cup of blessing is a
partaking of the blood of Christ. The supper is also a sign
of the love and unity that Christians have among themselves.
Christ, according to His promise, is really present in the
sacrament. But His body is given, taken and eaten only
after a heavenly and spiritual manner. No change is effected
in the element; the bread and wine are not literally
the body and blood of Christ. Nor is the body and blood
of Christ literally present with the elements. The elements
are never to be considered objects of worship. The body
of Christ is received and eaten in faith.
Last Things
The Kingdom of God
¶126 The kingdom of God is a prominent Bible theme providing
Christians with both their tasks and hope. Jesus announced
its presence. The kingdom is realized now as God’s reign is
established in the hearts and lives of believers.
The church, by its prayers, example and proclamation of
the gospel, is the appointed and appropriate instrument
of God in building His kingdom.
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But the kingdom is also future and is related to the return
of Christ when judgment will fall upon the present order.
The enemies of Christ will be subdued; the reign of God
will be established; a total cosmic renewal which is both
material and moral shall occur; and the hope of the redeemed
will be fully realized.
The Return of Christ
¶127 The return of Christ is certain and may occur at any moment,
although it is not given us to know the hour. At His
return He will fulfill all prophecies concerning His final
triumph over all evil. The believer’s response is joyous
expectation, watchfulness, readiness and diligence.
Resurrection
¶128 There will be a bodily resurrection from the dead of both
the just and the unjust, they that have done good unto the
resurrection of life, they that have done evil unto the resurrection
of damnation. The resurrected body will be a
spiritual body, but the person will be whole and identifiable.
The Resurrection of Christ is the guarantee of resurrection
unto life to those who are in Him.
Judgment
¶129 God has appointed a day in which He will judge the world
in righteousness in accordance with the gospel and our
deeds in this life.
Final Destiny
¶130 Our eternal destiny is determined by God’s grace and our
response, not by arbitrary decrees of God. For those who
trust Him and obediently follow Jesus as Savior and Lord,
there is a heaven of eternal glory and the blessedness of
Christ’s presence. But for the finally impenitent there is a
hell of eternal suffering and of separation from God.
Scriptural References
¶131 The doctrines of the Free Methodist Church are based upon
the Holy Scriptures and are derived from their total bibli18
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cal context. The references below are appropriate passages
related to the given articles. They are listed in their biblical
sequence and are not intended to be exhaustive.
God
The Holy Trinity (see ¶101)
Genesis 1:1-2; Exodus 3:13-15; Deuteronomy 6:4; Matthew
28:19; John 1:1-3; 5:19-23; 8:58; 14:9-11; 15:26; 16:13-
15; 2 Corinthians 13:14.
The Son – His Incarnation (see ¶103)
Matthew 1:21; 20:28; 26:27-28; Luke 1:35; 19:10; John 1:1,
10, 14; 2 Corinthians 5:18-19; Philippians 2:5-8; Hebrews
2:17; 9:14-15.
The Son – His Resurrection and Exaltation (see ¶104)
Matthew 25:31-32; Luke 24:1-7; 24:39; John 20:19; Acts 1:9-
11; 2:24; Romans 8:33-34; 2 Corinthians 5:10; Philippians
2:9-11; Hebrews 1:1-4.
The Holy Spirit – His Person (see ¶105)
Matthew 28:19; John 4:24; 14:16-17, 26; 15:26; 16:13-15.
The Holy Spirit – His Work in Salvation (see ¶106)
John 16:7-8; Acts 15:8-9; Romans 8:9, 14-16; 1 Corinthians
3:16; 2 Corinthians 3:17-18; Galatians 4:6.
The Holy Spirit – His Relation to the Church (see ¶107)
Acts 5:3-4; Romans 8:14; 1 Corinthians 12:4-7; 2 Peter 1:21.
The Scriptures
Authority (see ¶108)
Deuteronomy 4:2; 28:9; Psalm 19:7-11; John 14:26; 17:17;
Romans 15:4; 2 Timothy 3:14-17; Hebrews 4:12; James
1:21.
The Scriptures – Authority of the Old Testament (see ¶109)
Matthew 5:17-18; Luke 10:25-28; John 5:39, 46-47; Acts
10:43; Galatians 5:3-4; 1 Peter 1:10-12.
The Scriptures – New Testament (see ¶110)
Matthew 24:35; Mark 8:38; John 14:24; Hebrews 2:1-4; 2 Peter
1:16-21; 1 John 2:2-6; Revelation 21:5; 22:19.
Humankind
Free Moral Persons (see ¶111)
Genesis 1:27; Psalm 51:5; 130:3; Romans 5:17-19; Ephesians
2:8-10.
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Law of Life and Love (see ¶112)
Matthew 23:35-40; John 15:17; Galatians 3:28; 1 John
4:19-21.
Good Works (see ¶113)
Matthew 5:16; 7:16-20; Romans 3:27-28; Ephesians 2:10;
2 Timothy 1:8-9; Titus 3:5.
Salvation
Christ’s Sacrifice (see ¶114)
Luke 24:46-48; John 3:16; Acts 4:12; Romans 5:8-11;
Galatians 2:16; 3:2-3; Ephesians 1:7-8; 2:13; Hebrews 9:11-
14, 25-26; 10:8-14.
New Life in Christ (see ¶115)
John 1:12-13; 3:3-8; Acts 13:38-39; Romans 8:15-17;
Ephesians 2:8-9; Colossians 3:9-10.
Justification (see ¶116)
Psalm 32:1-2; Acts 10:43; Romans 3:21-26, 28; 4:2-5; 5:8-9;
1 Corinthians 6:11; Philippians 3:9.
Regeneration (see ¶117)
Ezekiel 36:26-27; John 5:24; Romans 6:4; 2 Corinthians 5:17;
Ephesians 4:22-24; Colossians 3:9-10; Titus 3:4-5; 1 Peter 1:23.
Adoption (see ¶118)
Romans 8:15-17; Galatians 4:4-7; Ephesians 1:5-6; 1 John
3:1-3.
Entire Sanctification (see ¶119)
Leviticus 20:7-8; John 14:16-17; 17:19; Acts 1:8; 2:4;
15:8-9; Romans 5:3-5; 8:12-17; 12:1-2; 1 Corinthians
6:11; 12:4-11; Galatians 5:22-25; Ephesians 4:22-24;
1 Thessalonians 4:7; 5:23-24; 2 Thessalonians 2:13;
Hebrews 10:14.
Restoration (see ¶120)
Matthew 12:31-32; 18:21-22; Romans 6:1-2; Galatians 6:1;
1 John 1:9; 2:1-2; 5:16-17; Revelation 2:5; 3:19-20.
The Church
The Church (see ¶121)
Matthew 16:15-18; 18:17; Acts 2:41-47; 9:31; 12:5; 14:23-
26; 15:22; 20:28; 1 Corinthians 1:2; 11:23; 12:28; 16:1;
Ephesians 1:22-23; 2:19-22; 3:9-10; 5:22-23; Colossians 1:18;
1 Timothy 3:14-15.
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The Language of Worship (see ¶122)
Nehemiah 8:5, 6, 8; Matthew 6:7; 1 Corinthians 14:6-9, 23-25.
The Holy Sacraments (see ¶123)
Matthew 26:26-29; 28:19; Acts 22:16; Romans 4:11;
1 Corinthians 10:16-17; 11:23-26; Galatians 3:27.
Baptism (see ¶124)
Acts 2:38, 41; 8:12-17; 9:18; 16:33; 18:8; 19:5; John 3:5;
1 Corinthians 12:13; Galatians 3:27-29; Colossians 2:11-12;
Titus 3:5.
The Lord’s Supper (see ¶125)
Mark 14:22-24; John 6:53-58; Acts 2:46; 1 Corinthians 5:7-
8; 10:16; 11:20, 23-29.
Last Things
The Kingdom of God (see ¶126)
Matthew 6:10, 19-20; 24:14; Acts 1:8; Romans 8:19-23; 1
Corinthians 15:20-25; Philippians 2:9-10; 1 Thessalonians
4:15-17; 2 Thessalonians 1:5-12; 2 Peter 3:3-10; Revelation
14:6; 21:3-8; 22:1-5, 17.
The Return of Christ (see ¶127)
Matthew 24:1-51; 26:64; Mark 13:26-27; Luke 17:26-37; John
14:1-3; Acts 1:9-11; 1 Thessalonians 4:13-18; Titus 2:11-14;
Hebrews 9:27-28; Revelation 1:7; 19:11-16; 22:6-7, 12, 20.
Resurrection (see ¶128)
John 5:28-29; 1 Corinthians 15:20, 51-57; 2 Corinthians
4:13-14.
Judgment (see ¶129)
Matthew 25:31-46; Luke 11:31-32; Acts 10:42; 17:31; Romans
2:15-16; 14:10-11; 2 Corinthians 5:6-10; Hebrews 9:27-28;
10:26-31; 2 Peter 3:7.
Final Destiny (see ¶130)
Mark 9:42-48; John 14:3; Hebrews 2:1-3; Revelation 20:11-
15; 21:22-27.
Membership
Privileges and Requirements
¶150 The privileges and requirements of full membership in the
Church are constitutional, and changes therein may be
made only by amendment according to ¶/225-228. Nothing
shall be included in the membership ritual that is con21
The Constitution of the Free Methodist Church
trary to the following definitions of conditions and privileges
of membership.
¶151 The requirements of full membership are:
A. Christian baptism, confession of a personal experience
in regeneration, and a pledge to seek diligently until sanctified
wholly if that experience has not been attained;
B. acceptance of the Articles of Religion, the Membership
Covenant, the goals for Christian conduct and matters
of church government as written in the Book of Discipline;
*
C. a covenant to support the church, to live in fellowship
with the members thereof, to be an active participant
in the ministry of the church and to seek God’s glory in
all things;
D. approval of membership by the local board of administration
and the candidates public declaration of membership
vows.
¶152 The rights of full membership are:
A. participation in the sacraments and ordinances of the
church;
B. eligibility to vote and hold office upon reaching the age
designated by the general conference;
C. trial and appeal if charged with failure to maintain the
conditions of membership, with the specific provision
that joining another religious denomination or sect shall
of itself sever membership in the church without trial.
¶153 Church membership may be terminated only by:
A. voluntary withdrawal (including permission to withdraw
under complaint);
*When not in conflict with local laws in matters of church government.
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2003 Book of Discipline
B. joining another religious denomination or sect or a secret
order;
C. expulsion after proper summary proceeding or trial and
conviction;
D. persistent neglect of church relationship by a member,
which in effect is voluntary withdrawal.
Membership Covenant
Privilege and Responsibility
¶154 Membership in the Church is a high privilege and responsibility.
We believe the Covenant required of members is
consistent with the teaching of the written Word of God.
Faithfulness to the covenant is evidence of the individual
member’s desire to sustain a saving relationship with
Jesus Christ as Lord, to bring glory to God, to advance
the cause of God on earth, to preserve the unity of the
body of Christ and to cherish the fellowship of the Free
Methodist Church.
¶155 When a member does not keep his covenant and habitually
violates his vows, it is the responsibility of minister
and members to point to the failure and to seek in
love to restore the member. If, after these steps have been
taken, the member does not keep his commitments, he
must be dealt with in accord with the due processes of
the church.
¶156 Members of the Free Methodist Church, trusting in the
enablement of the Holy Spirit and seeking the support of
the other members of the church, make the following confession
and commitments as a covenant with the Lord and
the church.
The Confession and Commitment
We confess Jesus Christ as Savior and Lord. By faith, we
walk with Him. We commit ourselves to know Him in His
full sanctifying grace.
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The Constitution of the Free Methodist Church
As Regards God
¶157 As God’s people, we reverence and worship Him.
We commit ourselves to cultivate habits of Christian devotion,
submitting to mutual accountability, practicing private
and corporate prayer, studying the Scriptures, attending
public worship and partaking of Holy Communion;
We commit ourselves to observe the Lord’s Day, setting it
apart for worship, renewal and service;
We commit ourselves to give our loyalty to Christ and the
church, refraining from any alliance which compromises
our Christian commitment.
This we do, by God’s grace and power.
As Regards Ourselves and Others
¶158 As a people, we live wholesome and holy lives and show mercy
to all, ministering to both their physical and spiritual needs.
We commit ourselves to be free from activities and attitudes
that defile the mind and harm the body, or promote the same;
We commit ourselves to respect the worth of all persons
as created in the image of God;
We commit ourselves to strive to be just and honest in all
our relationships and dealings.
This we do, by God’s grace and power.
As Regards the Institutions of God
¶159 As a people, we honor and support the God-ordained institutions
of family, state and church.
We commit ourselves to honor the sanctity of marriage
and the family;
We commit ourselves to value and nurture children, guiding
them to faith in Christ;
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2003 Book of Discipline
We commit ourselves to seek to be responsible citizens,
and we pray for all who lead.
This we do, by God’s grace and power.
As Regards the Church
¶160 As God’s people, we express the life of Christ in the world.
We commit ourselves to contribute to unity in the church,
cultivating integrity, love and understanding in all our relationships;
We commit ourselves to practice the principles of Christian
stewardship, for the glory of God and the growth of
the church;
We commit ourselves to go into our world and make disciples.
This we do, by God’s grace and power.
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The Constitution (continued)
Chapter 2
The Constitution (continued)
General Organization
¶200 Each annual conference in the Free Methodist Church of
North America shall be a member of the general conference
of the same.
¶201 The general conference may create a new general conference
out of a portion of its area when in its judgment the
proposed area has approximated a level of development
defined for a general conference in ¶250.
¶202
A. The general conference shall be represented in a World
Conference composed of representatives from all general
conferences of Free Methodism, the representation
to be proportionate to membership on the basis
stipulated in ¶253.E.
B. The general conference shall submit to the World Conference
a copy of all legislation, orders and policies of
the general conference, and if question should arise
concerning the agreement of any action with the “Basic
Principles of Free Methodism,” shall proceed according
to ¶253.D.1.
C. The general conference shall refer all matters requiring
referendum voting by other general conferences
to the supervision of the World Conference.
D. The general conference, in cooperation with all general
conferences, may assign functions other than the
foregoing to the World Conference, but in no case shall
the World Conference act as a legislative or governing
body.
E. A general conference or its interim administrative board
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2003 Book of Discipline
may refer to the World Conference, as a representative
coordinating agency, any problem that may arise with
another general conference involving boundaries, recognition
of credentials, and other matters of comity. If
no solution satisfactory to both general conferences
should be reached, the recommendation of the World
Conference shall prevail. If within six months either conference
shall register an appeal, the World Conference
shall arrange a referendum vote to decide the issue.
¶203 The chief administrative officer or officers of the general
conference shall affiliate with such officers of all general
conferences in a council of bishops for the purpose of fellowship,
mutual understanding and extension of Free
Methodism and the worldwide promotion of its ideals.
¶204 The general conference shall recognize the World Conference
of Free Methodist churches as a means of promoting
evangelistic outreach through fellowship, understanding
and cooperative planning among all areas of Free
Methodism, according to the constitution and bylaws of
said organization.
Restrictive Rules and Methods of Amendment
of the Principles of Free Methodism
¶225 ¶100-227 inclusive may be altered, changed, or revoked only
by concurrent approval of two-thirds of the aggregate votes
cast thereon in all general conferences of Free Methodism
and two-thirds of the aggregate votes cast thereon in the annual
conferences thereof; but ¶228 may not be amended or
changed in any way. To ascertain basis for voting see ¶251.C.
¶226 Upon a two-thirds vote of a general conference, proposals
for amendment of ¶250-253, whether originating in an
annual conference or in a general conference, shall be referred
to the World Conference which shall then supervise
the referendum voting on the proposed amendment
or amendments in all the general conferences and their
constituent annual conferences.
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The Constitution (continued)
¶227 The Free Methodist Church of North America may not
enact, either by vote of the general conference or by concurrent
vote of the general and annual conferences, any
order, policy, or legislation that conflicts with, changes,
subtracts from, or adds to:
1. the Articles of Religion, the Covenant, any condition
or standard of membership, any standard or rule of
doctrine, as set forth in ¶100-160, or
2. any part or rule of government so as to do away with
substantially equal lay representation, or an itinerant
(conference appointed) ministry, or the general superintendency,
or the free seat system in our churches;
but any such change as designated in 1 and 2 preceding
may be made only by the procedures set forth in
¶225 above.
¶228 Neither the general conference of the Free Methodist
Church of North America nor any or all of the general conferences
of Free Methodism by any procedure or method
whatever (including deletion or amendment of this ¶228),
shall have the power to deprive preachers or lay members
of the right of trial by an impartial committee, or the right
of appeal.
Interrelation of General Conferences
New General Conferences
¶250
A. The Free Methodist Church recognizes the need to preserve
unity in faith and fellowship, yet allow for the
distinctives of nation, language and culture. Therefore,
it provides for a regional or national body to develop
into a general conference.
B. A new general conference may be authorized by the
sponsoring general conference when the body seeking
such status has adopted the provisions of this Constitution
which are for all general conferences as defined
in ¶251.A, as a part of its Constitution and Book
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of Discipline, and has been recommended by the general
administrative board of the sponsoring general
conference on the grounds that the following desirable
standards are satisfied:
1. an effective church organization on the local, conference,
and/or general levels;
2. effective programs for the nurture and training of
members, new converts, children, young people,
and lay workers;
3. an effective program for ministerial training;
4. evidence of responsible stewardship of life and
possessions including the proper management of
funds and the provision for the support of its own
pastors, workers, and officers;
5. a definite program of evangelism, church extension
and missionary outreach on an indigenous basis;
6. the existence of a property-holding body, or more
than one such body if required by local laws;
7. a Book of Discipline as approved by the general
administrative board of the sponsoring general
conference.
Constitution for the General Conferences
¶251
A. Definition. The Preamble, Articles of Religion, Membership
and Covenant, General Organization, Restrictive
Rules and Methods of Amendment of the Principles of
Free Methodism, and Interrelation of General Conferences
(¶100-253), shall be binding upon all general conferences
and shall be part of each constitution and Book
of Discipline. These provisions may be translated into
various languages and dialects, including colloquial and
idiomatic English, provided the meaning is not changed.
B. Church Name. Wherever the use of the name “Free
Methodist Church” is impossible or impractical, a general
conference, or in the interim of its sessions, its general
administrative board, may authorize an adaptation
of the church’s name, subject to the approval of
the World Conference.
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The Constitution (continued)
C. Amendments. The provisions of this Constitution for
all general conferences as defined in ¶251.A, may be
added to or amended only by the concurrent approval
of all the general conferences by a two-thirds aggregate
vote of those present and voting and of all the
annual conferences thereof by a two-thirds aggregate
vote of those present and voting. An amendment may
be initiated by any general conference or by any of the
annual conferences. When such an addition or amendment
has been adopted as herein provided, the World
Conference shall declare the result, and it shall be in
effect.
D. Emergency provision. Whenever any general conference
is unable to meet and conduct its business because
of an emergency or other unforeseen conditions,
or if for any reason any general conference fails to vote
on a proposed amendment, the World Conference shall
be authorized and empowered to declare the results
of the voting, which shall be in effect for all general
conferences.
Provisional General Conferences
¶252
A. One or more annual conferences may petition the general
conference to which they belong for status as a
provisional general conference when the following prerequisites
are fulfilled:
1. evidence of maturity in spiritual leadership;
2. a membership growth pattern spanning several
years;
3. evidence of being an evangelistic, sending church;
4. demonstrated loyalty to the doctrines and practices
of the Free Methodist Church as set forth in its
Constitution;
5. evidence of ability to understand and articulate
biblically and theologically the essentials of the
Wesleyan-Arminian persuasion;
6. development of its own Book of Discipline, including
a provisional general conference constitution
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2003 Book of Discipline
according to guidelines set forth by the general
conference to which it belongs;
7. adequate financial strength and stability;
8. where agreements have been made concerning
the deployment of missionaries and management
of mission properties, approved by Free
Methodist World Missions or its equivalent (see
¶4590).
B. When the above prerequisites are met, the petition shall
be presented to the board of administration which shall
have the power to authorize the formation of a provisional
general conference (see ¶4580).
Constitution of the Free Methodist
World Conference
¶253
A. Name. The name of this organization shall be the Free
Methodist World Conference.
B. Purpose. The Free Methodist World Conference is an
organization whose purpose is the coordination of the
worldwide ministries and activities of the denomination.
In harmony with this purpose its responsibilities shall
be:
1. to provide for worldwide fellowship among Free
Methodist bodies;
2. to encourage the expansion of the kingdom of
God through the Free Methodist Church by evangelism
in existing conferences and in new fields
in harmony with Wesleyan doctrine and practices;
3. to assume defined legislative and judicial powers
in matters relating to the Free Methodist Constitution
as presented in the current edition of the Book
of Discipline in ¶251.A, or its equivalent;
4. to assure the integrity of all Free Methodist institu31
The Constitution (continued)
tions under the constraints of the Book of Discipline
and this Constitution;
5. to advance the biblical Wesleyan formation of Free
Methodist leaders in part through the maintenance
of an international scholarship fund.
C. Legislative Authority. The World Conference has the
following legislative authority over the general conferences.
Its legislative duties shall be:
1. Proposed amendments to the Free Methodist Constitution
initiated by a general conference and
approved by a two-thirds vote of the Free Methodist
World Conference, or amendments to the constitution
initiated by a two-thirds vote of the Free
Methodist World Conference shall be submitted
as referendums to all general conferences. A twothirds
aggregate vote of all general conferences
shall be required for approval. When authorized
by a two-thirds vote of a general conference a
board of administration may vote in its place.
Votes taken by boards of administration shall be
reported as the corresponding proportional number
of votes by the general conference to which the
board belongs.
2. When a general conference or its board of administration
does not assemble, vote and report back to
the executive committee of the World Conference
within four years of the time the World Conference
has submitted the amendment proposal, it shall
surrender its right to vote on the said issue and the
two-thirds aggregate vote shall be based on the
general conference or boards of administration that
report within the four years allowed.
D. Judicial Authority. The Free Methodist World Conference
shall be charged with maintaining fidelity to the
provisions of the Constitution which are for all general
conferences as defined in ¶251.A, or the equivalent
text in current editions of the Book of Discipline, to
decide matters of comity and interrelations of general
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2003 Book of Discipline
conferences, and to supervise referendums under the
conditions defined by the above legislative authority
section.
The World Conference has the following judicial authority
over the general conferences. Its duties shall be:
1. To review, through its executive committee,
the legislation, orders and policies of all the
general conferences to determine whether any
act appears to be in conflict with the provisions
of the Free Methodist constitution which are
for all general conferences as defined in ¶251.A,
or its equivalent in the current Book of Discipline.
When the executive committee rules that
an act is in conflict with such provisions, the
implementation of said act shall automatically
be suspended.
Upon request by a two-thirds vote of the board of
administration (or its equivalent) of the general
conference whose action is called in question, the
action at issue shall await reconsideration by said
general conference at its next session.
If the action is rescinded as a result of reconsideration,
the process shall be terminated. If a general
conference does not rescind the action in question
the evidence and related findings shall be submitted
to the World Conference.
If the actions in question are upheld by a majority
of the votes of the World Conference, the suspension
shall be lifted. In the event the ruling of the
World Conference Executive Committee is upheld,
the action by the offending general conference
shall be discontinued (retroactively if possible).
A general conference or general conferences whose
case or cases come before the World Conference
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The Constitution (continued)
shall, after having presented their arguments, refrain
from voting on the issue in which they have
direct interest.
If the general conference whose action has been
called into question should refuse to abide by the
referendum, the World Conference shall be empowered
to provide, at its discretion, for the reorganization
of the loyal elements of the Free Methodist
Church within the area of that general conference,
and to declare all other ministers and
members to be withdrawn from the Free Methodist
Church.
2. To decide any matter that may arise between
general conferences involving boundaries, recognition
of credentials and other matters of comity.
If no solution satisfactory to the involved conferences
can be reached, the recommendation of the
World Conference shall prevail.
3. To supervise the voting of the general conferences
on all matters to be voted on by more than
one general conference, including additions or
amendments to the provisions of this constitution
which are for all general conferences, and
when the vote has been completed to declare the
results.
4. To carry out, through its executive committee, the
voting on referendums and report the results to
the World Conference. A vote of the executive
committee by mail or by electronic means may be
authorized by the officers.
E. Organizational Structure. The World Conference shall
meet at least once each four years, preferably at the
time and place of meeting of a general conference.
Special meetings may be called by a two-thirds majority
of the executive committee.
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Delegates shall be elected from the general conferences
as follows:
1. From general conferences: Each general conference
shall elect delegates on the basis of total full
membership as follows:
2 delegates – up to 5,000 total membership
4 delegates – from 5,001 to 15,000 total membership
6 delegates – from 15,001 to 25,000 total membership
8 delegates – over 25,000 total membership
2. The formula will be reviewed by the World Conference
at its regularly scheduled meetings and
adjusted as appropriate.
3. In the election of delegates, officers and appointments
to commissions, due consideration shall be
given to the balance of lay and ministerial representation
as well as adequate representation of
both genders.
4. Delegates from the general conferences shall include
ex officio, within the formula, the bishops or
equivalent officers from each general conference.
They shall be counted as ministerial delegates.
5. In determining representation to the World Conference
as well as financial responsibility and other
statistical purposes membership shall be determined
on the basis of full members only.
6. In addition to the above formula identified in E.1,
there shall be two voting delegates from each area
fellowship. Two honorary members from each
fellowship are permitted. In electing the delegates
from the area fellowship, preference shall be given
to representatives from annual conferences or other
Free Methodist bodies not related to a general
conference within the geographical area.
7. Provisional general conferences may elect one
ministerial and one lay delegate.
F. Officers of the World Conference
1. The officers shall be president, vice president and
secretary-treasurer.
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The Constitution (continued)
2. The officers shall be members of the World Conference
Executive Committee.
3. A nominating committee composed of one representative
from each area fellowship may be elected
to submit nominations for officers of the World
Conference and also members at large of the executive
committee.
4. Officers may serve for two terms or until their
successors are elected. A term is defined as the
period between regularly scheduled meetings of
the World Conference.
G. The Executive Committee
1. The executive committee shall meet every two
years and shall be composed as follows: president,
vice president, secretary-treasurer and three members
at large, including the outgoing president.
These members at large shall be elected so as to
allow equitable representation worldwide.
2. The president shall be the chairperson.
3. The executive committee shall present a budget to
the World Conference for approval.
4. The executive committee is amenable for its actions
to the World Conference.
5. The executive secretary shall work under the direction
of the World Conference Executive Committee
and shall implement the policies and decisions
of the World Conference; supervise the work
of the general office; be responsible for the production
of literature; facilitate the exchange of views
and information as requested; carry forward such
studies and surveys as may be authorized by the
World Conference and helpful to member bodies;
and, on authorization of the executive committee,
visit the member areas as may be necessary in
carrying out the instructions of the executive committee.
He/She may be employed by the executive
committee and shall be amenable to the committee
through its president.
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2003 Book of Discipline
H. The commissions of the World Conference shall be:
Outreach: missions and evangelism
Special Ministries: development, women’s ministries
Leadership Development: theological education,
scholarships
Constitutional matters: area fellowship constitutions,
referendums, world conference constitutions,
constitutional compliance
I. Relationship to Conference Boards of Administration
In each general conference or provisional general conference,
the board of administration shall speak officially
for its conference and shall be the responsible
party in all negotiations with the World Conference
and the executive committee. The chairperson of each
board of administration shall be responsible for official
correspondence with the World Conference. It shall
be the duty of the chairperson to keep the board of
administration of his/her conference fully informed
of the proceedings of the World Conference. Copies of
all official correspondence shall be properly filed and
available to the bishop or highest administrative
officer(s) of the conference and to the board of administration.
J. Fraternal Members
1. Any body of churches not organically related to
the Free Methodist Church, but wishing to become
a fraternal member of the World Conference may
be admitted after the following has been received:
a. a valid request by the governing board of the
body making application;
b. a statement of agreement of compatibility with
Free Methodist doctrine and practice; and
c. approval by majority vote of the World Conference.
2. Such relationship shall be for a period of four
years. It may be extended for additional four-year
periods by vote of the World Conference.
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The Constitution (continued)
3. Fraternal members of the World Conference shall
be processed according to their appropriate level
of development (provisional annual conference,
annual conference, provisional general conference)
and be recommended by the World Conference
for membership in a general conference.
4. Fraternal members may have one non-voting observer
at the World Conference until such time as
they are assigned to a general conference.
K. Amendment of the Constitution. Provisions of this
constitution may be amended by a two-thirds vote of
those present and voting at a quadrennial meeting,
provided always that such action is in harmony with
the constitution as defined in ¶251.A, or the corresponding
paragraph of the Books of Discipline of the
general conferences, and subject to approval by an
aggregate two-thirds vote of the general conferences.
L. Area Fellowships
1. Area fellowships may be organized where the
geographical situation, mutual interests and the
need for spiritual counsel and encouragement
make it advisable. The area fellowships are to act
in harmony with the purposes and the work of
the World Conference as set forth in this constitution
except for the legislative and judicial functions
defined in ¶253.C-D. The area fellowships
shall operate under constitutions suited to their
own needs and situations.
2. The constitutions of the area fellowships shall be
approved by the World Conference.
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The Christian Journey
Chapter 3
The Christian Journey
The Goal of the Christian Journey
¶3000 The Scriptures affirm that God’s purpose for humanity,
from before creation, was that we should “be holy and
blameless before him in love” (Ephesians 1:4; 1 Timothy
2:4). God’s purpose was far from empty. For, from
before creation, his purpose had reality in the person of
the Son, Jesus Christ (Ephesians 1:4; 2 Timothy 1:9). The
life, death and resurrection of Jesus Christ are God’s
clear statement of the origin, purpose and goal that he
has for humanity. For “he made known to us the mystery
of his will according to his good pleasure, which he purposed
in Christ, to be put into effect when the times will
have reached their fulfillment – to bring all things in heaven
and on earth together under one head, even Christ”
(Ephesians 1:9-10).
The Christian journey is a part of this plan, which was set
forth in Christ. The Christian journey is only possible because
of God’s eternal purpose, the redemption he made for us in
Christ, and the living presence of his Spirit in our lives.
Because of God’s plan, the goal of the Christian journey is
nothing less lofty than to attain “unity in the faith and in
the knowledge of the Son of God and become mature, attaining
to the whole measure of the fullness of Christ”
(Ephesians 4:13). The goal of the Christian journey in this
life is that we should grow into Christlike maturity. When
we enter the life to come, our journey will be complete
because we will be like God in an even fuller way than is
possible now: “What we will be has not yet been made
known. But we know that when he appears, we shall be
like him, for we shall see him as he is” (1 John 3:2).
Bold paragraph numbers and section letters indicate those items which
may be changed by the board of administration. All others may only be
changed by the general conference.
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2003 Book of Discipline
Therefore, we as Free Methodists affirm with God’s Word
that the proper goal for our Christian life is this Christlike
maturity, which the Bible describes as holiness and righteousness
(Matthew 5:6; 1 Peter 1:16). We acknowledge
that this is only possible because of the grace that he so
richly provides.
Contents
¶3010 This chapter of the Book of Discipline is intended to describe
some significant features of the Free Methodist understanding
of the Christian journey. It is intended to promote in
our churches an understanding of the way of salvation,
Christian character and Christian responses to modern issues.
It also contains some resources for Christian discipleship.
This chapter has the following sections:
The first section describes the way of salvation, including
the process by which God, through the activity of his Spirit,
makes it possible for sinful humans to enter the Christian
journey and to grow into Christlike maturity.
The second section is a description of genuine Christian
character and the spiritual disciplines that nourish and
support Christian life.
The third section addresses the Christian response to certain
pressing issues that are a part of Christian life in the
modern world as it relates to God, oneself and to others.
The fourth section contains resources for local churches,
to help them lead people in a discipleship process toward
Christlike maturity.
The Way of Salvation
¶3100 This section, on the way of salvation, describes the Free
Methodist standard of teaching on the biblical doctrine
of salvation. These paragraphs are an elaboration of what
is affirmed in the Articles of Religion – Salvation (see
¶114-120).
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The Christian Journey
They represent our understanding of the clear teaching of
Scripture on the process by which God through the activity
of his Spirit makes it possible for sinful humans to enter
the Christian journey and to grow into Christlike maturity.
The way of salvation is the path God has laid out
for us to begin the Christian journey, and to grow in faith.
The way of salvation includes God’s gracious initiative for
salvation, awakening to God, repentance, trust, assurance,
consecration and sanctification.
God’s Gracious Initiative for Salvation
¶3110 In love God has graciously provided for the salvation of
all humankind. God is love. Jesus, the eternal Son of God,
was sent by the Father as an expression of God’s love for
the world. The cross shows the extent of Jesus’ love for all.
The love of God is further expressed to the world through
the ministry of the Holy Spirit. Only those who respond in
repentance and faith can experience His grace as a redemptive
reality.
The Christian life can be consciously experienced because
it is a relationship between persons – the personal God
and humans made in His likeness. Every person is confronted
by this personal God, but the outcome of this confrontation
is affected by how each person responds.
God deals with all persons as free and responsible. Therefore,
He not only makes His grace available, waiting our
free response, but He also reveals Himself and makes
known His life to all who put their trust in Him. The redemptive
relationship with Jesus Christ is experienced as
an awareness of His love and fellowship.
Those who are justified by faith experience the peace of
God. When His Holy Spirit comes to the heart, there is joy.
The Holy Spirit’s indwelling presence is the assurance of
our relationship to God as His dear children.
Awakening to God
¶3120 The Scriptures teach that by nature humans are corrupt in
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2003 Book of Discipline
every aspect of their beings and have gone far from original
righteousness. Added to the depravity common to all
because of the Fall, there are the enslaving effects of committed
sins. We are unable in ourselves to come to God,
but God in His grace reaches out to every sinner.
God takes the initiative in making sinners aware of their
needs, using His Word, the revelation in Jesus Christ, the
Gospel proclamation of the church, the witness of individuals,
and the circumstances of life. By such means, the
Holy Spirit awakens sinners to their needs and to the truth
of the gospel (John 16:8,13). Awakened, they must make a
response, either rejecting the call of God or turning to God
in repentance and faith.
Repentance and Restitution
¶3130 Awakened by the Holy Spirit to their lost condition before
God, persons may move toward God. Since “all have
sinned and fall short of the glory of God” (Romans 3:23),
all must repent in order to come into a right relationship
with God.
Repentance calls for a sincere and thorough change of
mind. To repent is to turn from sin with genuine sorrow
and to turn to God in confession and submission. The
whole person is involved: mind, feelings, will. Repentance
is more than regret for wrongdoing or sorrow at being
caught. It is personal sorrow that one has sinned against
God. Repentance demands a radical turning from sin and
a sincere turning to God.
Sincere repentance leads to moral renewal, often evidenced
by restitution – the effort to right one’s wrongs when possible.
Acts of restitution, as in the case of Zaccheus, are
certainly fruits befitting repentance (Luke 3:8). Neither repentance
nor restitution save, however. Salvation is by faith
in Christ (Romans 5:1).
Trust / Faith
¶3140 Trust, also known as faith, is utter reliance upon God
(2 Corinthians 3:4-5; 1 Timothy 4:10). Trust includes full
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The Christian Journey
acceptance of the promises of God, complete dependence
on Christ’s sacrifice for salvation, and unconditional commitment
to the will of God. God’s grace and blessings are
open to those who turn to Him with full reliance on His
integrity, love and power.
Christians experience God’s loving care and guidance as
they trust and follow Him (Ephesians 3:12). When they
think they are sufficient unto themselves they become frustrated
by trying to do for themselves what God wants to
do for them. Self-sufficiency is inconsistent with perfect
trust (1 Timothy 6:17).
Assurance
¶3150 God gives assurance of salvation and peace of heart to all
who repent and put their faith in Christ (Romans 5:1). The
Holy Spirit witnesses to their own spirits that they are forgiven
of their sins and adopted into the family of God (Romans
8:16).
Christians have peace with God through Jesus Christ because
guilt is taken away and fear of judgment removed
(Hebrews 6:11; 10.22). God continues to give assurance to
believers through the Scriptures, the conscious presence
of the Holy Spirit, and love for and fellowship with other
Christians (1 John 3:14).
Consecration
¶3160 God calls His people to set themselves apart to His will
and purpose (Romans 6:13; 12:1). Anything thus set apart
is said to be consecrated.
All Christians are called to be holy and without blame
before God in love (Ephesians 5:27). Christ demands that
His disciples follow Him in mind and spirit (Romans 7:24-
25). If Christians are to witness effectively in the world,
they must be distinguished by righteousness, peace, joy,
faith, hope and love (John 13:35; 14:15; Galatians 5:22-
24). God wants a special kind of people for His work (Matthew
16:24; Romans 14:17; 8:6-9; John 17:17; Psalm 100:2).
When Christians sincerely follow Christ and listen to the
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Holy Spirit as He speaks in the Scriptures, they should
sense this need of cleansing from inward sin. They should
desire earnestly to be filled with the love of God and long
for a relationship with Christ which will satisfy their deepest
inward need and empower them to serve and obey
the Lord (Ephesians 5:1-2:14; 1 Corinthians 13:13; 14:1;
Acts 1:8).
Christians, therefore, must consecrate themselves to God
and surrender their wills to the will of the Heavenly Father
(Matthew 19:21). Those who desire inward sanctification
must deny themselves, bear the cross, and follow
Christ. Devotion to self is idolatry. A Christian who is divided
in loyalty cannot serve God victoriously and steadfastly.
Christ must be given preeminence. He must be the
Lord of the Christian’s life.
Therefore, to open themselves to the sanctifying work of
the Holy Spirit, believers must give themselves without
reservation to God. They freely yield all to the purposes of
God and devote every desire and ambition to the service
of Christ rather than to self (Colossians 3:8-13). Christians
cannot be delivered from the dominion of sin if they permit
self to reign in their lives. They cannot serve two masters
(Matthew 6:24).
Sanctification
¶3170 Christ gave himself “even unto death” for the cleansing of
His church (Ephesians 5:25-27; Hebrews 13:12). His disciples
are called to be holy (1 Peter 1:15-16; 2 Corinthians
7:1). Christ provided for believers to be entirely sanctified
in the atonement (Hebrews 9:13-14; 10:8-10). Accordingly,
Paul prayed “May the God of peace himself sanctify you
wholly; and may your spirit and soul and body be kept
sound and blameless at the coming of our Lord Jesus
Christ. He who calls you is faithful, and he will do it”
(1Thessalonians 5:23-24). Sanctification begins with regeneration.
It continues throughout the believer’s life, as the
believer co-operates with the Spirit. And a deeper relationship
with Christ is possible when the believer is fully
cleansed in heart (Psalm 51:5-13; 1 John 1:5-2.1).
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The Christian Journey
God the Holy Spirit is the Sanctifier (1 Thessalonians 4:7-
8; 2 Thessalonians 2:13; 1 Peter 1:2). Coming into the life at
conversion, He fills with His unrivalled presence when
the Christian’s consecration is complete, cleansing the heart
and empowering for witness and service (John 3:5; Romans
8:9; Galatians 3:3; Acts 1:8). He sheds God’s love
throughout the heart and life of the Christian (Romans 5:5;
1 John 4:12-13).
Accepting the promise of God by faith, believers will enter
into a deepened relationship with Christ (2 Corinthians
7:1; Galatians 2:20; Romans 8:14-17; Galatians 4:6-7). They
will be enabled to love God with all their heart, soul,
strength, and mind, and their neighbor as themselves (Matthew
22:37-40; Galatians 5:25-62). They will know an inner
surrender to all the will of God, and their lives will be
transformed from inner conflict with sin to glad obedience
(Romans 12:1-2; Galatians 5:16-25).
Inward sanctification cleanses Christians from sin and delivers
from the idolatry of self (1 Peter 3:2-3; 1 Corinthians
3:16-17; 6:15-20). When they are cleansed, they are not
made perfect in performance, but in love (Hebrews 6:1;
12:14; Matthew 5:43-48; 1 John 4:12-13).
Genuine Christian Character
¶3200 This section describes how genuine Christian character
may grow. This statement has its roots in the Scriptures
and in classic descriptions of the Christian life that have
been written through the centuries. John Wesley, the
founder of Methodism, wrote comparable descriptions
such as A Plain Account of Genuine Christianity and The
Character of a Methodist. Christian character begins with
life in the Spirit, and is nourished by the spiritual disciplines
of the Christian life.
Christians have a new relationship with God and a new
life in Christ by the power of the Holy Spirit. In new Christians,
the joy of this new life in Christ may for a time obscure
the need for growing up in Christ. People who have
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2003 Book of Discipline
been Christians for some time can become complacent.
Therefore, every Christian must ultimately choose between
growth and decline.
This section describes some of the spiritual disciplines that
are essential for Christians. Through the exercise of these
and other spiritual disciplines, growing Christians will
become increasingly sensitive to both good and evil,
steadily learning to distinguish between them. The Holy
Spirit will guide them, in harmony with the Scriptures.
Growing Christians learn to be alert to the Spirit’s directives
so they may resist temptation and respond to God’s
call to higher living.
Prayer
¶3210 Prayer is an indispensable means of growth toward
Christlikeness. In prayer the Christian talks and listens,
confesses and adores, asks and thanks. Prayer should be
as conversation, avoiding artificial phrases and tones. Sincere
prayer changes the supplicant and often the circumstances
(James 5:16). The Bible teaches that both individual
and group prayer are effective for those who are in Christ.
Prayer takes us beyond ourselves and emphasizes our
dependence on God. Both prayer and Bible study should
be regular, without becoming mere rituals (Psalm 119:11;
10:5).
Study of the Word
¶3220 The Bible is our source for discovering how we may grow.
It is the Christian’s “growth manual.” It must be taken seriously
as the final authority for our lives; therefore, it ought
to be read and diligently studied for its meaning. God will
speak to growing Christians through its pages if they are
listening. The value and meaning of life are found in this
book. The prayerful study and application of Scripture is
a means of cleansing and of changing attitudes and behavior.
Life in the Church
¶3230 Growing Christians find their supportive environment in
the fellowship of believers. They do not live independently
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The Christian Journey
from the Body of Christ. Worship requires a proper attitude
toward God. It involves the believer’s active participation.
Believers should prepare their minds and spirits
for worship. Sincere followers of Christ reach out to God
in praise, thanksgiving, dedication, confession, faith and
service. Baptism and the Lord’s Supper are vital parts of
the life of the church that were commanded by the Lord.
God has promised to graciously meet the person who faithfully
takes part in these sacraments. As a part of the Body
of Christ, believers must take part in corporate church
worship as well as in the other ministries of the church.
Small group participation is a means of grace and growth.
Support, insight, inspiration and discipline are fruits of
fellowship.
Spiritual Gifts and Ministry
¶3240 Growth comes with the acceptance of full responsibility
for the use of natural talents and spiritual gifts in service
and ministry. The Holy Spirit endows every believer with
natural abilities for service and ministry. These are a trust.
They must be used only in ways that will glorify God. To
use God-given abilities well is to nurture personal growth.
The Holy Spirit also distributes, as He wills, spiritual gifts
of speech and service for the common good and the building
of the church (1 Corinthians 12:7; 1 Peter 4:10-11). Spiritual
gifts are to be exercised under the lordship of Christ
with His love and compassion, and are not to be the cause
of division in the church. Therefore, everything is to be
done decently and in order. For example, in public worship,
speaking or teaching to speak with unintelligible
sounds is not consistent with such order. The language of
worship is to be the language of the people. All communication
in worship is to be intelligible (1 Corinthians 14).
The believer is to seek as the evidence of the Holy Spirit’s
fullness, not the gifts themselves, but the character and
power of the Holy Spirit.
Love of Others
¶3250 Growth in Christ requires taking responsibility to love others,
all of whom are loved by God and made in His image.
The quality of a Christian’s relationships with others af48
2003 Book of Discipline
fects the quality of his/her own life. Growth in Christ requires
readiness to mend relationships both with God and
with others (James 5:16). The Ten Commandments, summarized
into two commandments by Jesus, (Luke 10:25-
28) teach the nature of our relationships with God and with
others. Christians will express their love both by deeds of
kindness and by personal words of witness that point to
Christ as the embodiment of God’s love and the Savior of
the world.
Divine Healing
¶3260 All healing, whether of body, mind, or spirit has its ultimate
source in God who is “over all and through all and
in all” (Ephesians 4:6). He may heal by the mediation of
surgery, medication, change of environment, counseling,
corrected attitudes or through the restorative processes of
nature itself. He may heal through one or more of the above
in combination with prayer, or He may heal by direct intervention
in response to prayer. The Scriptures report
many cases of the latter kind of healing which centers in
the life and ministry of the apostles and the church. Consistent
with the Scriptures (James 5:14-15), therefore, we
urge our pastors to make opportunity for the sick and afflicted
to come before God in the fellowship of the church,
in strong faith that the God and Father of Jesus Christ is
both able and willing to heal. At the same time, we recognize
that although God’s sovereign purposes are good and
He is working toward a final redemption which assures
wholeness to all believers, He may not grant physical healing
for all in this life. We believe that in such cases He can
glorify himself through the resurrection to life everlasting.
Christian Life in the Modern World
¶3300 This section arises from the experience of Free Methodists
as they have lived out Christ’s command to holiness in
the modern world. Therefore, it describes a Christian response
to pressing issues in the contemporary world.
There is no claim made that this is a complete or final description
of an appropriate Christian response to all of the
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The Christian Journey
important issues faced in the modern world, or that such
a description could ever be written. Rather, the approach
taken in the following paragraphs illustrates the ways in
which a Christian must form a responsible and biblically
appropriate response to contemporary issues.
A member of The Free Methodist Church adopts the following
paragraphs as an authoritative guide to living an
authentic Christian life. These principles (indicated by italicized
text) arise out of the direct, clear teaching of Scripture.
The application statements that follow each principle
represent the historic understanding of Free Methodists.
We believe that a life lived according to the following statements
will be a life that is “worthy of the calling to which
you have been called” (Ephesians 4:1 NRSV).
As Regards God (see ¶157)
False Worship
¶3310 Jesus Christ affirmed the Old Testament commandment, “Hear O
Israel, the Lord our God, the Lord is one. Love the Lord your God
with all your heart and with all your soul and with all your mind
and with all your strength” (Mark 12:29-30; Deuteronomy 6:4-5).
The worship of any other person, spirit, or thing is idolatry.
We abstain from all practices that lead to idolatry. Occult
practices, such as spiritism, witchcraft and astrology must
be avoided. Moreover, Christians are to be on guard against
the idolatries of the heart – the worship of things, pleasures,
and self (1 John 2:16).
The Lord’s Day
¶3320 God makes clear in Scripture by both example and command
that one day in seven is to be devoted to worship and rest (Genesis
2:2-3; Exodus 20:8-11). Jesus declared that the Sabbath was
made for people, not people for the Sabbath (Mark 2:27). We
need a special day in which we turn from our daily work to
worship God and to renew body, mind, and spirit. The New
Testament reveals that the early church moved from observing
the last day of the week – the Jewish Sabbath to worshipping
God in Christ on the first day of the week – the Lord’s day, the
day of His resurrection.
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In keeping the Sabbath principle in a Lord’s day setting,
we participate in corporate worship with the Christian
community as the essential activity of Sunday (Hebrews
10:25). We refrain on that day from unnecessary labors and
commerce, and recognize that salvation comes not from
our own strivings but by grace, as we rest in God (Isaiah
58:13-14; Hebrews 4:9). Pastors and others who must be
involved in necessary work on Sunday are encouraged to
observe the Sabbath principle on another day.
Secret Societies
¶3330 The Christian’s supreme loyalty is to Jesus Christ who is Lord
(Romans 14:9; Acts 2:36). In every association Christians must
keep themselves free to follow Christ and obey the will of God
(2 Corinthians 6:14-18). Therefore, we abstain from solemn
oaths of secrecy shared with unbelievers which cloud our witness.
Those voluntary associations which demand an oath, affirmation,
promise of secrecy or a secret password as conditions
of membership are to be considered secret societies.
In contradiction to the teaching of Christ and the New
Testament, these societies require pledges and vows which
bind the future actions of those who join (Matthew 5:34-
37). As Christians, therefore, we refuse to swear unreserved
loyalty to any secret society since we see such an allegiance
to be in direct conflict with unconditional surrender to Jesus
Christ as Lord. We must keep ourselves free to follow the
will of the Lord in all things.
Most secret societies are religious in nature. Prayers are offered,
hymns are sung, and members engage in acts of worship
before an altar. Chaplains are chosen to lead in worship
and to conduct funerals. But the worship of these
societies is unitarian, not Christian; the religion is moralistic,
not redemptive; and the ends are humanistic, not evangelical
(Acts 4:12). We refrain, therefore, from membership
in all secret societies and when we unite with the church
we resign from active membership in any lodge or secret
order previously joined.
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We do not require those who become members of the
church to cease all payments necessary to keep in force
insurance benefits previously contracted through lodge
membership.
As Regards Ourselves and Others (see ¶158)
Worth of Persons
¶3340 We are committed to the worth of all humans regardless of
gender, race, color, or any other distinctions (Acts 10:34-35)
and will respect them as persons made in the image of God
(Genesis 1:26-27) and redeemed by Christ’s death and resurrection.
The Old Testament law commands such respect
(Deuteronomy 5:11-21). Jesus summarized this law as love for
God and neighbor (Matthew 22:36-40). He ministered to all
without distinction and His death on the cross was for all (John
3:16; Romans 5:8).
We are therefore pledged to active concern whenever human
beings are demeaned, abused, depersonalized or subjected
to demonic forces in the world, whether by individuals
or institutions (Galatians 3:28; Mark 2:27). We are
committed to give meaning and significance to every person
by God’s help.
Remembering our tendency to be prejudicial, as Christians
we must grow in awareness of the rights and needs
of others.
Self Discipline
¶3350 One attribute of the Spirit’s indwelling presence is self-control
(Galatians 5:23). The Scriptures instruct us to honor the body
as the temple of the Holy Spirit (1 Corinthians 6:19-20).
As Christians we desire to be characterized by balance and
moderation. We seek to avoid extreme patterns of conduct.
We also seek to keep ourselves free from addictions or compulsions.
Since Christians are to be characterized by a disciplined
style of life, we attempt to avoid selfish indulgence in the
pleasures of this world. It is our wish to live simply in
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service to others, and to practice stewardship of health,
time, and other God-given resources.
We are committed to help every Christian attain such a
disciplined life. Although unhealthy habits are not easily
broken, believers need not live in such bondage. We find
help through the Scriptures, the Holy Spirit, prayer, and
the counsel and support of other Christians.
Stewardship of Possessions
¶3360 Although as Christians we accumulate goods, we should not
make possessions or wealth the goal of our lives (Matthew 6:19-
20; Luke 12:16-21). Rather, as stewards we are people who give
generously to meet the needs of others and to support ministry
(2 Corinthians 8:1-5; 9:6-13).
The Scriptures allow the privilege of private ownership.
Though we hold title to possessions under civil law, we
regard all we have as the property of God entrusted to us
as stewards.
Gambling contradicts faith in God who rules all the affairs
of His world, not by chance but by His providential care.
Gambling lacks both the dignity of wages earned and the
honor of a gift. It takes substance from the pocket of a neighbor
without yielding a fair exchange. Because it excites
greed, it destroys the initiative of honest toil and often results
in addiction. Government sponsorship of lotteries only
enlarges the problem. Because of the evils it encourages,
we refrain from gambling in all its forms for conscience’
sake and as a witness to the faith we have in Christ.
While customs and community standards change, there
are changeless scriptural principles that govern us as Christians
in our attitudes and conduct. Whatever we buy, use
or wear reflects our commitment to Christ and our witness
in the world (1 Corinthians 10:31-33). We therefore
avoid extravagance and apply principles of simplicity of
life when we make choices as to the image that we project
through our possessions.
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Life in the Workplace
¶3370 As Christians we are called to be servants of all. This norm is
equally applicable to employer and employee (Ephesians 6:5-9;
Colossians 3:22-41). Our concern for justice is primarily a concern
to be just and only secondarily a concern to obtain justice.
We believe that all persons have the privilege to be gainfully
employed irrespective of gender, race, color, national
origin, or creed (Romans 10:12).
We recognize the privilege of employees to organize for
their betterment. Oath-bound secret pacts or acts of violence
designed to violate or defend their rights cannot be
condoned. We also recognize the right of employees to remain
independent of such organizations.
As Christians we do not view management and labor as
necessarily hostile to each other. They need not bring distrust
and hostility to their place of work or the negotiating
table. We resist the exploiting of people or seeing them
merely as economic units. We discourage rigid confrontation
and favor a problem-solving approach to disagreements.
We endeavor to make our witness effective where we work,
remembering that as Christian employees we are responsible
first to God and then to our employer and the organization.
As Christian employers we have a responsibility
to deal fairly and kindly with our employees, preserving
the witness of Christian character in both word and deed
(Matthew 7:12; Colossians 3:17).
Entertainment
¶3380 We evaluate all forms of entertainment in the light of biblical
standards for holy living, and recognize that we must govern
ourselves according to these standards. The Scriptures say, “we
have an obligation – but it is not to the sinful nature, to live
according to it. For if you live according to the sinful nature you
will die; but if by the Spirit you put to death the misdeeds of the
body you will live” (Romans 8:12-13).
In a culture where pleasure is ardently pursued, we must
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exercise care regarding our recreational activities. We face
a multitude of entertainment media such as television, videos,
movies, recorded music, the Internet, dances, magazines
and novels. Since many of these are pursued in the
home, our choices regarding them cannot be legislated
from afar; we must make them from within, from a renewed
heart. In the case of children and young people living
at home, however, our convictions as Christian parents
should prevail.
Our choices regarding entertainment must recognize that
some modern diversions promote violence, excite sexual
desire or awaken greed, and certain atmospheres encourage
and promote tolerance of vice and vulgarity.
We commit ourselves to be moderate in our pursuit of entertainment,
regarding carefully the wise use of time and
money and the stewardship of the body so as to avoid evil
of every kind and honor Christ in everything.
Therefore when making choices with regard to entertainment,
before the Lord we should forthrightly answer such
questions as: Does this activity enhance or reduce my witness
as a Christian? Does it contradict the teachings of
Scripture? Is my conscience clear? Will participation expose
me to unnecessary temptation? Is this activity in any
sense enslaving?
Misuse of Substances
¶3390 As Christians we believe that life is full, abundant and free in
Jesus Christ (John 8:35; 10:10). Therefore, we abstain from whatever
damages, destroys or distorts His life in us.
Illicit drugs are prime offenders. Because various forms of
narcotics cause untold damage to people and relationships
and such drugs restrict personal development, damage the
body and reinforce an unrealistic view of life, we avoid
their use.
Because Christ admonishes us to love God with all our
being and our neighbor as ourselves, we advocate abstain55
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ing from the use of alcoholic beverages (Mark 12:30-31).
The abuse of alcohol, a legalized drug, is damaging to individuals,
families, and society. It is unpredictably addictive
and its destructive effects cannot be fully measured.
Its abuse leaves a trail of broken marriages, family violence,
crime, industrial loss, ill health, injury and death.
As concerned Christians, we advocate abstinence for the
sake of health, family and neighbors. Moreover, we see
the adverse social consequences as so pervasive that we
seek by advocating abstinence to make a united social witness
to the freedom Christ gives.
Because we believe Christians are to treat their bodies as
sacred trusts, we advocate abstaining from the use of tobacco.
It is a major cause of a variety of cancers and other
diseases, as well as being an expensive and socially-offensive
addiction. We take seriously the words of Paul, the
apostle, “Do you not know that your body is a temple of
the Holy Spirit, who is in you, whom you have received
from God? You are not your own; you were bought at a
price. Therefore honor God with your body” (1 Corinthians
6:19-20).
Because drug dependency of any kind inhibits fullness of
life in Christ, we guard against the indiscriminate use of
prescription and over-the-counter drugs. Though the therapeutic
value of such substances may be great, their potency,
proliferation and easy accessibility require that as
Christians we be vigilant against their misuse.
We believe that the intemperate consumption of food is a
form of abusing the body which may result in illness and
obesity. We eat healthily so as to preserve the strength of
our bodies and so extend our years of usefulness as servants
of Christ.
We endeavor by God’s help to be understanding and supportive
toward those who come to Christ with problems
of addiction. We believe in Christ’s power to deliver (Romans
6:13; Galatians 6:2). But we acknowledge the difficulties
of overcoming the bondage of addictions, and de56
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sire to give whatever help and support are needed while
fellow Christians seek full deliverance.
As a further evidence of an awakened conscience, we advocate
refraining from the cultivation, manufacture or promotion
of these substances which are harmful to health.
Pornography
¶3400 The Scriptures warn that those who participate in sexual immorality,
impurity and debauchery “will not inherit the kingdom of
God” (Galatians 5:19-21). Therefore as Christians we avoid participation
in these evils or in the glorification of these evils that is
found in the many forms of pornography.
Pornography excites sexual lust, which is the debasement
of a gift of God. It depicts and may encourage indecent and
deviant sexual conduct such as fornication, incest, rape,
sodomy, child molestation and bestiality. It may cause a progressive
decay of moral values, beginning with addiction,
followed by a desensitizing of conscience, and tending toward
the wanton acting out of perverted sexual conduct. It
often victimizes the innocent and unsuspecting.
For society, pornography is a rampant degenerative force.
It damages and destroys. As Christians, we oppose the
abomination of pornography by every legitimate means.
Homosexual Behavior
¶3410 Homosexual behavior is regarded by the Scriptures as immoral
because it is a distortion of God’s created order, a practice contrary
to nature. The sanctity of marriage and the family is to
be protected against all manner of immoral conduct (Exodus
22:16-17; Deuteronomy 22:23-28; Leviticus 20:10-16). The
Scriptures speak explicitly against homosexual practice
(Leviticus 18:22; 20:13; Romans 1:26,27; 1 Corinthians 6:9,10;
1 Timothy 1:8-10).
Persons with homosexual inclinations are accountable to
God for their behavior (Romans 14:12). For those who have
fallen into the practice, the grace of God is available and
completely adequate to forgive and deliver (1 John 1:9;
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Hebrews 7:25; Luke 4:18; 1 Corinthians 6:9-11). Because
the practice is a distortion of nature, therapy may be necessary
for healing to take place.
The church has a corporate responsibility to be God’s agent
of healing, ministering in love to homosexuals and giving
them support as they learn to live a Christian life that is
wholesome and pure (1 Corinthians 2:7-8).
We oppose legislation that legitimizes homosexual behavior
as an acceptable alternate lifestyle.
Sanctity of Life
¶3420 God is sovereign: the world and all that is in it belongs to God.
Though God’s eternal purposes may never be thwarted by human
action we are still free and responsible to make God-consistent
choices in matters of life and death. Christians live in the
reality that human beings are created for an eternal purpose. As
we attend to human suffering, we acknowledge that the ability
of medical technology to end human suffering is finite. Therefore,
we accept our responsibility to use this technology with
wisdom and compassion; honoring God, who is ultimately supreme.
Our convictions about the inherent worth of human life
form the foundation of our approach to bioethics. These
complex bioethical issues involve religious and moral values,
as well as medical and legal realities. Therefore, Christians
may not determine their rights and privileges only
by the extent of the permissiveness of the law of the state
or the possibilities of safe medical procedures.
God meets us in our suffering, to comfort us, to shape a
Christ-like character within, and to make us instruments
of his healing. Chronic disease, diminished physical capacity
or ongoing disability do not constitute the end of
life and need not compromise one’s trust in God.
For the Christian death is not the end of life, but the transition
into eternity. Therefore, physical death is not the ultimate
enemy, but part of our journey. God’s love sustains
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us in our suffering. He ministers to us personally and
through the healing environment of Christian community.
Divine wisdom in the face of suffering comes to us
through scripture, prayer, godly counsel and the work of
the Holy Spirit. As we are comforted, we are called to extend
God’s comfort to those who suffer.
A. Reproductive Technology
Reproductive technologies generate a large number of
ethical, medical, legal and theological questions even
as they offer hope. The guiding principle, that all human
life must be valued, respected and protected
throughout all its stages must be carefully and consistently
applied to every new development. A Christian
theology of family (¶3440) must also inform these decisions.
B. Abortion
The intentional abortion of a person’s life, from conception
on, must be judged to be a violation of God’s
command, “You shall not commit murder,” except
when extreme circumstances require the termination
of a pregnancy to save the life of the pregnant woman.
Induced abortion is the intentional destruction of a
person after conception and before delivery by surgical
or other means. Therefore, induced abortion is
morally unjustifiable except when the act has been
decided upon by responsible and competent persons,
including Christian professional counsel, for the purpose
of saving the life of a pregnant woman. Abortion,
when it serves the ends of population or birth
control, personal preference or convenience, and social
or economic security, must be considered as selfish
and malicious.
The decision to terminate a pregnancy involves religious
and moral values, as well as medical and legal
realities. Christian morality demands that we consider
both the biblical commandment and the human situation
in which the law must be applied. As Christians,
we believe that human life, whether in vitro, mature
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or senile, is sacred because life exists in relation to God.
Compassionate alternatives and long-term care should
be offered to women considering abortion.
We counsel physicians and parents to understand that
the moral commandment and the law of love are transgressed
when human life is destroyed for selfish or
malicious ends.
C. Euthanasia
There is no justification for euthanasia or physicianassisted
suicide. It is understood that a terminally ill
person’s request that life not be sustained by heroic
measures, does not constitute euthanasia or physicianassisted
suicide. We recognize that it is permissible to
use painkillers and other medications, which carry the
risk of shortening life so long as the intent is to relieve
or otherwise benefit the patient, rather than to cause
death. We further recognize the responsibility of medical
professionals to alleviate pain within these parameters.
Christians must discourage the assumption that
some lives are not worth living. We believe that there
is no such thing as a “useless” life. The value and worth
in our lives rests primarily in our relationship with a
God who loves us.
D. Other Ethical Dilemmas
These biblical principles, which guide our approach
to bioethics will need to be applied on an ongoing basis
to other ethical dilemmas rising from advances in
medical technology. Such ethical dilemmas may include
but not be limited to: the allocation of finite resources,
organ transplantation, end-of-life concerns,
genetic engineering and testing, gender identity issues
and others.
As Regards the Institutions of God (see ¶159)
¶3430 There are at least three divinely appointed, earthly institutions.
One of these is marriage and the family. A second is
the church. A third is the secular government. Only the
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church, among these institutions, will last in eternity. Nevertheless,
the Scriptures have clearly placed a great deal of
importance on how we act with respect to each of these
institutions until the return of Christ.
This section is intended to describe a Christian point of
view on these important institutions. Important principles
are the focus: there is no attempt to be comprehensive.
Principle statements, represent what we believe are the
central, clear teaching of Scripture on these institutions.
We also believe that the application statements that accompany
the principle statements are clear inferences from the
Scriptures, but they are presented here to assist our
churches and members in applying scriptural principles.
The Christian and Marriage
¶3440
A. Principles Regarding Marriage
Nature of Marriage: At creation God instituted marriage
for the well being of humanity (Genesis 2:20-24; Mark
10:6-9). Marriage is the joining of one man and one
woman into a lifelong relationship which the Scriptures
call “one flesh.”
Sexual intercourse is God’s gift to humanity, for the
intimate union of a man and woman within marriage. In
this relationship, it is to be celebrative (Hebrews 13:4).
Marriage is therefore the only proper setting for sexual
intimacy. Scripture requires purity before and faithfulness
within marriage. Likewise, it condemns all unnatural
sexual behavior such as incestuous abuse, child molestation,
homosexual activity and prostitution (1 Corinthians
6.9; Romans 12:6-27).
We believe therefore that marriage should be safeguarded
and supported by both the church and society and should be
formalized with public vows. It is not enough for a couple to
live together in private commitment; we believe that they
are to covenant before God and the state.
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B. Nurturing Healthy Marriages
The Free Methodist Church urges its people to enter
the covenant of marriage prayerfully. In accordance
with the apostle’s command (2 Corinthians 6:14), we
expect them to marry only believers. Ministers are
required to use diligent care when being requested to
solemnize a marriage. Those who unite believers to
unbelievers go contrary to the explicit teachings of
the Scriptures. Before entering into marriage, our
people should counsel with their Christian leaders.
Young people contemplating marriage should seek
parental consent. Our ministers shall not officiate at
the marriage of any person under age, unless parents
or guardians are present or have given written consent,
and unless two witnesses are present who know
the couple. We desire that our churches provide
instruction in sex education and preparation for
marriage. Pastors shall see that all candidates for
marriage have received premarital guidance, using
materials consistent with denominational teaching.
We further encourage local churches to provide resources
such as seminars and retreats to strengthen
marriages and build Christian homes.
C. Healing Troubled Marriages
The church which is alive to God has spiritual resources for
marriages in trouble. The chief resources are the renewing
power of the Holy Spirit and the Word, prayer and the
sacraments, counsel and support. Through the church’s
ministry, God can bring healing and reconciliation.
Therefore, if our members find their marriage in crisis,
we encourage them to seek the counsel of the pastor
and submit to the guidance of the church. Professional
counsel may be necessary.
We recognize that domestic violence, emotional and/
or physical, does occur in church-related families. It
often jeopardizes the safety of a spouse or children and
may threaten life itself. These family members need
both spiritual and emotional healing (Malachi 2:13-16).
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When an impossible situation is destroying the home,
we advise that Christians may separate. In such cases,
the way to reconciliation must be kept open (1 Corinthians
7:10-11). Even when a marriage is violated by
sexual infidelity, the partners are encouraged to work
for restoration of the union.
D. Divorce
When one marriage partner is a Christian and the
other a nonbeliever, we believe that the Christian may
not for that reason divorce the unchristian mate (1 Corinthians
7:12-13), because Christian love may redeem
the unbeliever and unite the home in Christ (1 Corinthians
7:16).
When a marriage is violated by sexual infidelity, the
partners are encouraged to work for restoration of the
union. Where reconciliation is impossible, a divorce
may be allowed (Matthew 5:32; 19:9).
Desertion is the abandoning of a marriage without just
cause. We believe that a person denies the faith when
he/she deserts a spouse deliberately and for an extended
period of time. When the desertion leads subsequently
to divorce, the deserted partner is no longer
bound by the marriage (1 Corinthians 7:15).
Where reconciliation is impossible in a troubled marriage,
we acknowledge that divorce may be unavoidable
(Matthew 5:32; 19:9). When marriages break down
completely, we recognize that, in the words of Jesus,
“hardness of heart” is implicit on one or both sides of
the union (Matthew 19:3-8; Mark 10:5-9).
Though the Scriptures allow divorce on the grounds of
adultery (Matthew 5:32) and desertion (1 Corinthians
7:10-16), they do not mandate divorce and we advise
counsel with church leaders to seek other alternatives.
One of these may be for both to live celibately.
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E. Recovery After Divorce
Divorce always produces trauma. It is the breaking of
a covenant, thus violating God’s intention for faithfulness
in marriage (Malachi 2:13-16). For this reason
divorced persons should be helped to understand and
remedy the causes for the divorce. They should seek
pastoral counsel. Professional counsel may also be
necessary. If unhealthy patterns of relating exist, the
marriage partners must be helped to replace them
with new attitudes and behaviors that are Christlike
(Colossians 3:1-15). Repentance and forgiveness are
crucial to recovery. The goals of the process are personal
healing and restoration to wholesome participation
within the church. The church must extend its
concern to family and others affected by the divorce.
F. Remarriage After a Divorce
A divorced member or one who is considering marriage
to a divorced person must come under the authority,
counsel and guidance of the church.
Persons who have been involved in divorce while in a
state of unbelief shall not for that reason alone be
barred from becoming members, even though they
remarry. Similarly, believers are not prohibited from
marrying a person who was divorced while an unbeliever.
A member of the church divorced from an
adulterous spouse or deserted by an unbelieving mate,
after attempts at forgiveness and reconciliation have
been rejected, may remarry (Matthew 5:31-32; 19:3-11;
1 Corinthians 7:15).
G. Refusal of Counsel
When a member divorces a spouse in violation of the
Scriptures, or remarries without seeking the counsel
or following the guidance of the pastor or the membership
care committee, the committee shall review the
case and recommend appropriate action to the local
board of administration. Corrective action shall include
removal from leadership, and may include suspension,
or expulsion from membership.
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H. Exceptional Cases
Cases may arise for which the pastor or the membership
care committee can find no explicit direction in
this Book of Discipline. In such cases, the pastor, after
consultation with the committee, shall confer with a
superintendent.
Nurture and Education of Children
¶3450 The Free Methodist Church views the education of its children
as a parental responsibility (Deuteronomy 6:5-9; Ephesians 6:4).
Part of that responsibility may be delegated but not relinquished
to either public or Christian institutions of education.
The Free Methodist Church expects to be interactively involved
with parents in teaching and nurturing all children
in the foundations of the Christian faith. It is the purpose
of the family, both the human and family of God, to provide
a setting in which adults and children can grow together
in their love of God and love for each other
(Deuteronomy 11:18-19; Joel 1:3).
Due to the value Jesus demonstrated toward children (Matthew
19:14), our churches make ministry to children and
youth a priority. Ministries focus not only on leading young
persons to faith in Jesus Christ but also on enfolding them
into church membership and ministry.
The church wishes to support public schools and recognizes
the challenge to Christian teachers, parents and students
to be as lights in the world. When parents choose to
use Christian schools or home schooling, we also support
them in their decision. We request that our children be excused
from assignments and activities which conflict with
the values held by the denomination. When conflicts arise,
we request of the school that the student’s academic standing
not be jeopardized, and when necessary, other assignments
be given.
The church is concerned that concepts of first origins shall
have completely fair consideration in our public schools.
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tific treatment of the several concepts of origin, including
special creation (that all basic life forms and life processes
were created by a supernatural Creator). We therefore urge
that the concept of special creation be presented in, or along
with, courses, textbooks, library materials and teaching
aids dealing with the subject of first origins.
The Christian and the Church
¶3460 The church is part of God’s eternal plan to make a people for
himself who would be “holy and blameless before him.” It was
instituted by Christ during his ministry when he commissioned
the church to be his unique representative in the world. Therefore,
the Scriptures speak of the church as the Body of Christ.
The church has been empowered for its ministry by the active,
ongoing work of the Holy Spirit since Pentecost. Just as New
Testament letters were written to churches in particular places,
made up of particular people, the church is not only universal,
but also must be visible and local.
The church is also the people of God in the world. In both Old
and New Testaments this fact is amply illustrated. The Lord of
the church gives gifts to His people to serve one another and to
minister in the world. Although Christians who live in independence
from the church may not necessarily forfeit their faith,
they will certainly deprive themselves of the spiritual resources
and opportunities God Himself has ordained. Consistent with
the Scriptures, we affirm membership in the church.
Membership in the church is a biblical reality noted from the
earliest days after Pentecost (Acts 2:47). When the Holy Spirit
gives new life in Christ, at the same time He effects our spiritual
entrance into the church (1 Corinthians 12:13). The Free Methodist
Church is one denomination among the many other legitimate
visible churches in the world. Entrance into the membership
of one of our churches is a visible and local sign of entrance
into the universal church.
A. Membership in the Church
In accordance with this, our church provides means by
which persons who are born of the Spirit may enter into
a Membership Covenant (¶154-160) and register their
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membership in a public way. We provide categories for
believers under sixteen years of age and adults. As an
aid to Christian development we provide membership
instruction, which may be followed by entrance into
membership. For further information on the requirements
and rituals for membership (see ¶150-164).
B. Leadership in the Church
Leadership in the church is an honor that has accompanying
responsibilities and sacrifices. The Scriptures
provide descriptions of the qualities of leaders in such
passages as: Exodus 18:21, Acts 6:3, 1 Timothy 3:1-13
and Titus 1:5-9. Those who are chosen to lead in the
church do so in a spirit of humility and dependence
upon God. They must be spiritually mature individuals
whose lifestyle shall be in harmony with the Scriptures,
the doctrine of The Free Methodist Church (¶100-131),
the principles of the Membership Covenant (¶150-160)
and of ¶6200.E. They must live personal and public
lives that clearly exemplify these principles.
The Christian and the State
¶3470 As Christians, we are citizens of the kingdom of God and of
this world. We receive benefits from and bear responsibilities
to both relationships. Our first allegiance is to God, but that
does not release us from responsibilities to our own country if
such relationships do not conflict with the clear teachings of
the Scriptures (Romans 13:1-7). We recognize the sovereign
authority of government and our duty to obey the law (Matthew
22:21; Romans 13:1-7). Thus, we bear the responsibilities
of good citizenship.
A. Civic Participation
As Christians we pray for “all who are in high positions”
(1 Timothy 2:2) and are “subject for the Lord’s
sake to every human institution” (1 Peter 2:13). We
actively participate in civic life by involvement in
efforts for the improvement of social, cultural and
educational conditions (Matthew 5:13-16). We oppose
degrading cultural influences (2 Peter 2:4-10). We
exercise the responsibility to vote.
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B. War and Military Enlistment
We believe that military aggression, as an instrument
of national policy is indefensible (Isaiah 2:3-4). The
destruction of life and property and the deceit and
violence necessary to warfare are contrary to the spirit
and mind of Jesus Christ (Isaiah 9:6-7; Matthew 5:44-
45). It is, therefore, our duty as Christians to promote
peace and goodwill, to foster understanding and mutual
trust among all people, and to work with patience
for the renunciation of war as a means to settle international
disputes (Romans 12:18; 14:19).
It is our firm conviction that none be required to enter
military training or to bear arms except in time of
national peril and that the consciences of our members
be respected (Acts 4:19-20; 5:29). Therefore, we claim
exemption from all military service for those who
register officially with the church as conscientious
objectors to war.
C. Swearing Oaths
Vain and rash swearing is forbidden by our Lord
(Matthew 5:34; James 5:12). We hold that the Christian
religion does not prohibit the taking of an oath when
it is required by a public official. In every case, the
Christian must speak in justice and truth (Jeremiah
4:1-2; Ephesians 4:25).
Resources for Churches
¶3500
A. Understanding Lifestyle Issues in the Membership
Covenant
Because the Membership Covenant is a part of the Constitution,
the recent changes are a result of a referendum
decision made by Free Methodists around the
world. In essence, the Covenant moved from a legal
base (with a longer list of specific behaviors and attitudes)
to a principle base (with a shorter list of guiding,
overarching principles).
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For example, when the Covenant addresses lifestyle issues
it says, “As a people, we live wholesome and holy
lives and show mercy to all, ministering to both their
physical and spiritual needs. We commit ourselves to
be free from habits and attitudes that defile the mind
and harm the body, or promote the same ... .”
This principle maintains the denomination’s
longstanding position of calling people to be committed
to living healthily by avoiding addictive substances
like alcohol and tobacco. It also reminds us, for example,
not to overeat or overwork.
When the Membership Covenant is principle-based,
then the question is raised as to when one may be considered
a member of the fellowship of God’s people.
Our previous approach saw membership as the graduation
diploma at the end of a discipleship process that
prepared people to live within specific requirements.
The present approach sees membership as the doorway
into the discipleship process. As members continually
allow the Holy Spirit to make new applications
of the Covenant’s principles at deeper levels, we
will become healthier Christians.
Therefore, we fix our eyes on Jesus, and with the Holy
Spirit’s enabling we commit to live in joyful obedience,
setting aside everything that keeps us from becoming
more like Christ (Hebrews 12:2).
B. Further Resources
Additional resources are available through Light and
Life Communications at www.LLCom.net.
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General Administration
Chapter 4
General Administration
General Conference
Free Methodist Church of North America
Preamble
¶4000 “It is desired that all things be considered as in the immediate
presence of God; that every person speak freely whatever
is in his heart. While we are conversing, let us have
an especial care to set God always before us. In the intermediate
hours, let us redeem all the time we can for private
exercises. Therein let us give ourselves to prayer for
one another, and for a blessing on our labor.” – John Wesley,
Large Minutes.
Purpose
¶4010
A. The general conference shall have general organizational,
legislative, judicial, promotional and supervisory
powers over the activities of the church. It shall
have power to determine the number of its officers,
their qualifications for office and the manner of their
selection.
B. The general conference is the primary legislative body
in the church. It shall have full power to make rules
and regulations for the church, under the limitations
and restrictions described in ¶225-228. Robert’s Rules
of Order in the latest edition shall be the standard of
parliamentary procedure in the general conference
sessions.
C. It is the inalienable right of any annual conference,
society or individual member of the Free Methodist
Church to submit protests, petitions or resolutions to
Bold paragraph numbers and section letters indicate those items which
may be changed by the board of administration. All others may only be
changed by the general conference.
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the general conference and to have them fully heard.
Such papers must be introduced by a member of the
general conference and be subject to the rules of that
body.
Composition
¶4020 The general conference shall be composed of the bishops
and an equal number of ministerial and lay delegates to
be elected by each annual conference at its last session prior
to the session of the general conference, except that conferences
held within nine months of the general conference
may elect their delegates the year before.
Ministerial Delegates
¶4030
A. Each annual conference and provisional annual conference
shall be entitled to one ministerial delegate
in the general conference, and whenever an annual
conference shall reach an aggregate of eight hundred
full lay members, it shall be entitled to two ministerial
delegates, and to an additional ministerial delegate
for every subsequent six hundred full lay members,
provided, however, that in no case shall a
person be counted more than once in the election of
delegates.
B. The ministerial delegates shall be elected by the
ministers of the provisional annual or annual conference
by ballot. Delegates may be nominated by
the nominating committee if the annual conference
so chooses, not precluding nominations from the
floor. They shall present at least two nominations
for each ministerial position. Using the nominees,
both delegates and reserve delegates shall be
elected by ballot. Candidates shall be elders and at
the time of their election, as also at the time of the
general conference, shall be members of the annual
conference that elected them. When a ministerial
delegate leaves the conference from which he/she
is elected prior to the time of the general conference
by accepting an appointment to serve another
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conference, he/she shall be automatically disqualified
as a delegate.
C. Ministerial delegates and reserve ministerial delegates
shall be elected by separate ballot and each shall require
a majority vote of those present and voting. In
emergencies where neither elected nor reserve delegates
can serve in this capacity, the board of administration
(or its equivalent) of that annual conference
shall have the authority to elect by majority vote the
additional reserve delegates to serve.
Lay Delegates
¶4040
A. Each annual conference and provisional annual conference
shall be entitled to the same number of lay as
ministerial delegates in the general conference.
B. Lay delegates to the general conference shall be elected
by ballot of the lay delegates of the provisional annual
or annual conference they are to represent. Delegates
may be nominated by the nominating committee, if
the conference so chooses, not precluding nominations
from the floor. They shall present at least two nominations
for each lay delegate position. Using the nominees,
both delegates and reserve delegates shall be
elected by ballot. They must at the time of election and
at the time of the general conference be members of
the church in full relation within the bounds of the conference
which elects them.
C. Lay delegates and reserve lay delegates shall be elected
by separate ballot and each shall require a majority
vote of those present and voting. In emergencies where
neither elected nor reserve delegates can serve in this
capacity, the board of administration (or its equivalent)
of that annual conference shall have authority to
elect by majority vote the additional reserve delegates
to serve.
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Delegate Credentials
¶4050
A. The secretary of each annual conference shall furnish
certificates of election to all delegates, signed by the president
and the secretary as the credentials upon which they
are to be admitted to the general conference.
B. A delegate to the general conference is not a member
until present with credentials and seated.
C. Conferences of mission origin may send their delegates
to general conference as provided in their several constitutions
which have been approved by the general
conference.
Time and Place
¶4060
A. The general conference shall meet every four years at
the time and place determined by the general conference
(see ¶4200.N).
B. The bishop(s), or if there be none, the secretary of the
general conference shall, whenever two thirds of the
annual conferences shall demand it, call an extra session
of the general conference, fixing the date and the
time of assembling later than the next ensuing session
of each of the annual conferences.
C. The determination of the location for the subsequent
general conference shall be considered prior to final
adjournment of a regular general conference session,
with careful consideration given to the use of Free
Methodist facilities.
D. The Friday preceding every general conference shall
be observed as a day of fasting and prayer.
Organizing Principles
¶4070
A. The bishops shall preside at the sittings of the general
conference in such order as they may determine. If no
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bishop is present, the general conference shall elect by
ballot an elder to preside.
B. The general conference secretary (previously elected
by the board of administration) shall continue in office
until a successor is named and shall be custodian
of the general conference records and journals. A record
of conscientious objectors shall be kept as reported by
the annual conference secretaries (see ¶3470.B,
¶5120.B.8).
C. At all times when general conference is in session, twothirds
of all the delegates elected by the annual conferences
shall constitute a quorum for the transaction
of business. The general conference may adjourn from
time to time until a quorum is present.
D. The members of the general conference shall deliberate
and vote as one body; nevertheless, upon the call
of one-fourth of the members present and voting, the
house shall divide; and it shall require a majority of
the ministerial and of the lay delegates to pass any vote
or transact any business.
Bishops
¶4100 Each bishop shall be amenable to the general conference
for the discharge of his/her official duties and shall be responsible
for his/her conduct to the annual conference to
which he/she belongs.
The Nomination and Election of Bishops
¶4110
A. The general conference shall elect by ballot two or more
traveling elders as bishops to serve as the pastoral overseers
of various areas of the denomination who shall
constitute the Board of Bishops. These are to be persons
who exhibit exemplary character and leadership
qualities, and who embody deep commitment to the
mission, doctrine and theology of the Free Methodist
Church. They shall remain in office for the years of the
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interim between general conferences and, unless the
general conference decides upon a lesser number of
bishops, until others shall be elected in their places.
B. In preparation for the election of bishops, each annual
conference’s newly elected general conference
delegation may submit a maximum of two nominees.
Due attention shall be given to the nomination of persons
having qualifications equal to or exceeding those
for conference superintendents (see ¶5110.B); as well
as to ethnic, gender, cultural and geographical considerations.
A one-page biographical sketch and rationale
for each nominee shall be submitted to the
general conference secretary no later than sixty days
prior to the opening of general conference. The general
conference secretary shall compile the nominee
information in standardized format and distribute,
by paper or electronic means, to all delegates no later
than thirty days prior to the opening of general conference.
The first ballot for election of bishops shall
consist of the names of these nominees and the incumbent
bishops.
C. In the event of a vacancy on the Board of Bishops during
the interim between sessions of the general conference,
the preceding general conference shall fill the
vacancy with an election held by paper or electronic
ballot. Existing rules for the election of bishops by the
general conference shall apply.
The Role of a Bishop: Conceptual
¶4120
A. All elders have responsibilities in Word, sacrament and
order. Bishops are elders who are called to be pastors
of the church at large. As such, for the health of the
church, their duties in each of these areas are expanded
by the responsibility of general oversight.
B. Word. The task of the Word applies to the bishop in two
regards, to teach the apostolic gospel and to protect the
church from error. The first concerns such things as
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preaching, making official statements to the church and
the public at large, overseeing the preparation of tools
for evangelism and discipleship and training for the
ordained ministry. The second refers to the protection
of the church from heresy or from trends that obscure
the Gospel. Thus the bishop must be theologically orthodox
and an able preacher of the gospel.
C. Sacrament. In worship the church gives praise to God,
pleads with Him for mercy and receives the grace God
mediates to His people. The bishop leads the church
in its adoration and petition of God and in upholding
the sacredness of the Lord’s Supper and baptism as a
means of grace. We extend the sacramental scope of
the bishop’s tasks to deep personal piety and intercession
for the church and the world. Thus, bishops must
be persons whose souls are nourished by public and
private devotion and who can lead congregations into
the renewing presence of Almighty God.
D. Order. Bishops lead the church by articulating its vision.
Thus, bishops must have a deep commitment to
the church’s mission, insight into the complexities of
human nature and skill at guiding others. As apostolic
leaders of the church-at-large, bishops give oversight
to the pastoral care of each local church. They oversee
the ordained ministry. Bishops, on behalf of the church,
set apart those persons whom the church has determined
are called of God and competent to feed the
sheep. This enables the general ministry of the church
to practice the Great Commandment and fulfill the
Great Commission. Bishops, together with superintendents,
give oversight to the ordained ministry through
appointment, guidance and discipline.
The Role of a Bishop: Practical
¶4130 In each generation and culture, the applications of foundational
concepts may vary. To assist the bishops in directing
the church, these practical leadership priorities are
set forth.
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A. Regarding Self and Family, the bishop shall:
1. feed his/her soul (heart, mind, spirit), diligently
attending to the means of grace;
2. love his/her spouse and family, maintaining a
household of faith; and
3. fulfill his/her vows as a baptized disciple and
elder called to leadership.
B. Regarding the Church at Large, the bishop shall:
1. multiply godly, competent leaders, who disciple
and equip others; and
2. encourage every church to be a healthy church
with Spirit-filled leaders, working a plan to fulfill
the biblical mission (our Expected Outcomes).
C. Regarding Annual Conferences. Accepting mutual responsibility
for the mission to make Christ known and
to develop whole people through forgiveness and holiness,
the bishop shall:
1. ordain those called to and approved for Elder’s
Orders;
2. teach and guide regarding denominational priorities;
3. oversee the organizational health of the annual
conference, as the conference president; and
4. disciple each superintendent to:
a. identify, recruit, equip, deploy and encourage
godly, competent leaders by:
1. encouraging faith-driven ministry;
2. guiding leaders to be wise innovators;
3. facilitating change so that healthy process
is the norm; and
4. supporting godly, competent risk-takers.
b. encourage and equip conference leaders in crucial
priorities, such as:
1. convert and membership growth;
2. making disciples who make disciples;
3. networking;
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4. church planting;
5. cell-based ministries; and
6. Free Methodist missionary enterprises.
c. influence all churches to be Wesleyan in:
1. ethos (see Distinctive Principles, pages 6-8);
2. doctrine (see Articles of Religion, ¶101-130);
and
3. practice (see The Christian Journey, ¶3000-
3470).
D. Regarding Local Churches. In partnership with superintendents
and others the bishop shall develop and
nurture Spirit-filled leaders, who equip believers to
minister, resulting in a healthy biblical community of
holy people multiplying disciples, leaders, groups and
churches.
Additional Duties of Bishops
¶4140
A. Each bishop shall:
1. assist superintendents in personal and professional
development through periodic training,
giving special training for newly elected superintendents;
2. serve as chair of the ministerial appointments
committees of his/her assigned area (see ¶5220);
3. transfer a minister from one conference to another
with the consent of the minister and of the
conference to which transferred, provided that
no minister shall be transferred to another conference
without a certificate of good standing and
general acceptability, given by the ministerial
education and guidance board or the annual conference;
4. cite a conference appointee to show cause (see
¶7120 and ¶7220);
5. suspend conference appointees (see ¶7170);
6. form new annual conferences in the interim between
general conferences, as the needs of the
work demand, subject to the approval of the gen78
2003 Book of Discipline
eral conference. No new conference shall be formed
without the consent of the conferences whose
territory is affected, nor without the consent of
two-thirds of the members of the board of administration.
No new conference shall be organized
with less than ten ministers in full membership
and six hundred lay members within its bounds,
with exceptions to be approved by the board of
administration upon recommendation of the Board
of Bishops. In the event an annual conference no
longer meets these minimum standards, the area
bishop, in consultation with conference board of
administration and the Board of Bishops, shall
submit recommendations for change to the board
of administration; and
7. assist the area fellowships or the approved equivalent
group in the development of national leadership
to achieve the disciplinary standards for new
general conferences.
8. decide all questions of law at annual conferences,
subject to an appeal to the general conference. A
bishop’s decision upon a point of law arising in
annual conference session shall be the rule until
reversed by the general conference. Also, when a
bishop is requested by an annual conference of
which he/she is president to rule upon a point of
law not arising in conference proceedings, the
request shall be in writing giving full explanation
of the circumstances, including statements by the
opposition, if there be any. The bishop, upon ruling,
shall immediately appeal to the other bishops,
and with the agreement of the majority of the
bishops in writing, the ruling shall be binding,
until reversed by the general conference. All documents
shall be presented, along with the ruling, for
the review of the general conference.
B. Nothing in ¶4140.A.6 shall prevent the organization of
annual conferences of mission origin out of provisional
annual conferences, the areas of which may extend over
the boundaries of other conferences, when such other
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conferences have approved and all other requirements
for annual conference status have been met. For a provisional
annual conference of mission origin to become
an annual conference, there must be no less than five
national elders and four hundred adult lay members.
Retirement of Bishops
¶4150
A. A bishop shall retire:
1. at the time of the general conference following
his/her sixty-eighth birthday;
2. following his/her sixty-second birthday if the
bishop so chooses; or
3. at any time because of failing health. Disability
status shall be determined by the board of administration
upon recommendation from either the
human resources department or the board of administration
benefits committee, based upon medical
evidence.
B. When a bishop, or former bishop, retires he/she shall be
given the title of bishop emeritus provided he/she has
served the church as bishop for a minimum of six years.
Board of Bishops
¶4200 The Board of Bishops shall:
A. practice healthy biblical community as a board by
speaking the truth in love;
B. organize as a board to oversee all conferences, presiding
at the general and annual conference meetings;
C. assign themselves to the several areas and arrange
conference schedules so that no annual conference has
a non-bishop presiding officer for two successive years;
D. receive from the presiding officer of an annual conference
a comprehensive written report of all the administrative
proceedings which arose in the conference;
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2003 Book of Discipline
E. administer the annual conferences of mission origin
of the North American General Conference. The
bishop, in consultation with the conferences and the
area director, shall designate the presiding officer for
the conference; and
F. have authority to initiate and recommend corrective
measures to the general board of administration and
the affected conference, when a conference falls below
six hundred lay members, has less than ten ministers
in full membership, or shows continuous loss.
Board of Administration
The Nomination and Election of the Board of Administration
¶4300
A. The general conference shall elect a board of administration,
determine its powers, and prescribe the qualifications
of its members and manner of their selection.
The board shall be comprised of:
1. all the U.S. bishops;
2. sufficient additional elders to give a total of twelve
clergy (equal representation from each U.S.
bishop’s area);
3. twelve lay members (equal representation from
each U.S. bishop’s area);
4. two representatives (two elder and two lay members
in rotation) from conferences of mission
origin; and
5. honorary members to include president of
Women’s Ministries International, executive director
of Men’s Ministries International, president
of Association of Human Services Ministries,
president of Association of Free Methodist
Educational Institutions, president of Free Methodist
Foundation and denominational executive
directors.
B. Each annual conference may, if it desires, submit up to
two clergy and two lay nominees for election to the
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board of administration. Such a nominee shall:
1. be widely known in the community, church and
conference as a follower of Christ in word, attitude
and deed;
2 have demonstrated keen interest in the mission of
the Free Methodist Church;
3. have served on at least one local church and one
conference board;
4. have served, or be serving, as a delegate to annual
conference, or be an ordained elder in the conference;
5. have demonstrated strong ability to engage in
dialog and listen reflectively; and
6. have demonstrated commitment to attend and
positively participate in scheduled meetings.
C. Submission of such nominees must be completed no
later than sixty days prior to the general conference,
and must be submitted on the provided nomination
form, including biographical data. A one-paragraph
introduction from the conference may be attached to
the nominating form.
Nomination forms from each bishop’s area will be sent
to the general conference delegates from that area no
later than thirty days prior to the general conference.
The forms will also be distributed prior to balloting
for election of the board of administration.
The delegates from each bishop’s area will meet during
general conference for the purpose of nominating
its representatives to the next board of administration.
During that meeting, the nomination forms will be distributed,
and each nominee will be introduced by the
area bishop. The general conference delegates from
each bishop’s area shall select their nominees by ballot
from the nominee slate and present them to the
general conference for election to the board of administration.
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A maximum of one lay member and one elder may be
elected from a given annual conference. A majority of
the board of administration members shall be delegates
to the general conference electing them.
Organization
¶4310
A. The board of administration shall meet immediately
at the close of the general conference to organize itself
by electing a chair, vice chair and the nominating committee,
from its membership.
The outgoing board of administration members present
at general conference shall caucus to nominate the chair
and vice chair of the new board of administration. The
chair and vice chair of the outgoing board of administration
shall absent themselves from the meeting
which, shall be convened and chaired by the chair of
the Board of Bishops.
B. A nominating committee of not less than six persons,
including two bishops and consisting of equal lay and
clergy representation shall be elected by the board of
administration to subsequently nominate the members
and chairs of the committees and task forces of the
board. In the selection process, sensitivity to regional,
ethnic and gender diversity should be demonstrated.
C. The nominating committee shall nominate a secretary
of the general conference from outside the membership
of the board of administration, who shall also
serve as the secretary of the board. The board shall
elect the secretary, who shall serve with voice but no
vote, unless his/her vote is needed to establish layclergy
balance.
D. It shall be the secretary’s duty to make a full report of
the proceedings of the board of administration to the
general conference.
E. The board of administration may employ a general
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church secretary as a denominational executive who
shall then assume all the responsibilities and authority
of the secretary of the general conference and other
duties as may be assigned by the board.
F. Termination of membership in the Free Methodist
Church shall automatically terminate membership on
the board of administration.
G. No general conference officer other than the bishops
and the secretary may be a member of the board of
administration.
H. The board shall assign its work to committees and
boards as it shall determine and may elect an executive
committee. The board may determine the rules
and regulations for the conduct of its business.
Authority and Responsibilities
¶4320
A. The board of administration shall have general organizational,
promotional, policy making and supervisory
powers over all the activities of the church
during the interim between general conference sessions.
B. It shall meet at least annually and whenever the bishops
or one-third of the members shall deem it necessary.
C. A majority of the members elected shall constitute a
quorum for the transaction of business.
D. Each member of the board of administration owes primary
duty to the board and secondary duty to the committees
to which he/she has been elected.
E. The board of administration shall have power to accept
resignations, fill vacancies and remove for cause
any of its members during the interim between general
conference sessions, subject to the provisions of
the Book of Discipline.
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F. The board of administration shall elect the board of
directors of The Free Methodist Foundation. The board
of directors of the foundation may suggest names to
the nominating committee of the board of administration.
G. The board of administration shall set the salaries of
the bishops and the executive directors, considering
the recommendations from the budget and finance
committee.
H. World Ministries Center Personnel
1. The Board of Bishops may designate one of its
members to serve as the World Ministries Center
overseer and as chair of the operating committee.
This person will give general oversight to the
World Ministries Center and other responsibilities
as assigned by the board of administration, and
shall report to the board.
2. The board of administration may employ a World
Ministries Center administrator upon nomination
by the Board of Bishops or, in consultation with the
Board of Bishops, assign to an existing executive
director the responsibility of administering the
World Ministries Center.
3. The board of administration shall have power to
employ suitable personnel in the leadership of the
various church ministries and may delegate this
responsibility to the Board of Bishops. Executive
directors and other personnel employed by the
church shall work under the supervision of the
World Ministries Center overseer. Each shall make
a report to the board of administration as to his/
her official duties and shall meet with the appropriate
committees of the board of administration.
I. The Executive Director of Administration and Finance
shall serve as the general church treasurer to administer
the finances of the church. This person shall be
bonded.
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J. Financial Reporting
1. The board of administration shall employ a certified
public accountant firm to audit annually the
accounts of the general church. The auditor will
make an annual report in writing to the board of
administration with recommendations, if any.
2. The proper officers shall publish in the Yearbook
annually full and detailed statements of the assets,
liabilities, net worth and financial standing of the
general church and its corporations.
3. Women’s Ministries International and Men’s Ministries
International auxiliaries shall make and file
annually their financial statements with the secretary
of the board of administration.
K. The board of administration shall be the Board of Directors
of the Free Methodist Publishing House.
L. The board of administration shall oversee all church
property (see ¶6400).
M. Legal Matters
1. The board of administration shall, if needed, elect a
court of appeals, whose decision shall be final.
Should any member of this court be absent or
disqualified to sit, the place shall be temporarily
filled by the board of administration from its members.
If a member is disqualified, a replacement
from a list of members of the church-at-large, approved
by counsel for both sides, shall be selected.
No appeal shall be heard except before a full court.
The court of appeals shall, if necessary, hold a
session once a year, for the purpose of trying all
appeals by any ordained minister who is a member
of an annual conference. The chair of the board of
administration shall ordinarily preside over the
court. If the chair is absent or disqualified, the board
shall elect another of its members to preside.
2. The board of administration shall have the power
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2003 Book of Discipline
to decide all legal matters referred to it during the
interim of general conferences.
3 The board of administration shall, as needed, elect
a board of industrial relations. This board shall
receive all questions, communications, and papers
relating to labor unions or membership in
them. This board shall, wherever practicable, constitute
a collective bargaining agency on behalf of
the members of the church.
N. The board of administration shall have the power to
change the time and place for the meeting of the general
conference. It shall make appropriate arrangements
for the general conference.
O. Conference Boundaries
1. Any question of conference boundaries that may
arise in the interim between general conferences
shall be referred to the board of administration.
2. The board of administration may prepare proposals
to merge two or more conferences or otherwise
revise existing conference boundaries and recommend
such proposals to the conferences involved
and to the area bishop. Changes will be made upon
the majority vote of the annual conferences concerned
and with the consent of a majority of the
board of administration. In the event that the proposal
is rejected, a written rationale for the rejection
shall be submitted to the board of administration by
the conferences. The board of administration shall
have authority to revise the proposal if it deems it
wise and resubmit it to the conferences. The board
of administration may send representatives to the
conferences to make a full explanation.
3. Conferences considering merger or the revision of their
boundaries (except as provided in ¶6850) may initiate
discussions with their concerned neighbors, keeping
the area bishop informed. The bishop shall inform the
board of administration which may convey its thinking
to the conferences through the area bishop if it so
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desires. Approval requires a majority vote of the annual
conferences involved, voting separately, and a majority
vote of the board of administration.
P. Christian Schools
1. The Free Methodist Church of North America
shall encourage and promote the establishing of
Christian day schools (see ¶5270 and ¶6340). It
shall make available to local churches and annual
conferences information concerning existing Christian
elementary and preschools.
2. It is recommended that such schools be designated
Light and Life Christian Schools.
Q. The members of the Board of Administration of the
Free Methodist Church of North America, elected by
the General Conference of the Free Methodist Church
of North America, shall constitute the members of the
Free Methodist Church of North America Corporation
(see ¶9100).
Finance and Pension
Budget and Finance Committee
¶4350
A. The board of administration shall elect a budget and
finance committee of five members. All members, including
the chair, shall be elected with nominations
from the nominating committee. The World Ministries
Center overseer and the general church treasurer shall
be ex-officio members of the committee.
B. Terms of service shall be for the interim of general conferences.
C. In consultation with the executive director of administration
and finance, the budget and finance committee
will:
1. recommend policy to assure good stewardship of
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2003 Book of Discipline
church financial assets, assure appropriate levels
of financial performance and debt levels, maintain
appropriate financial flexibility, select investment
managers, negotiate fees and review performance
and assure proper accounting and reporting of all
church financial records;
2. recommend to the board of administration compensation
levels for the bishops and executive staff;
3. provide a careful review and recommend to the
board of administration the operating budgets of
United Ministries for Christ - Home Ministries,
and United Ministries for Christ - World Missions;
4. serve as the audit review committee; and
5. develop and recommend to the board of administration
the funding model for Home Ministries’
support.
United Ministries for Christ
¶4360
A. United Ministries for Christ is the approved system
for funding of all ministries of the general church.
B. The portion of United Ministries for Christ that pertains
to world missions shall be funded by methods
and programs devised by the Missions Executive
Leadership Team, in consultation with the missions
committee, and approved by the board of administration.
C. All other general church ministries, including their administrative
costs, shall be funded as determined by
the board of administration upon recommendation of
the budget and finance committee.
D. The board of administration may approve projects for
promotion that are not included in the United Ministries
for Christ budget. The board of administration
shall develop guidelines for defining, approving, promoting
and administering such projects.
E. Approved projects outside of United Ministries for
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Christ may be made available to individuals, groups,
and organizations outside the Free Methodist Church.
F. Contributions received at the World Ministries Center
shall be applied to United Ministries for Christ - Home
Ministries budget unless specifically designated otherwise
by the donor.
G. John Wesley Seminary shall be supported by general
funds, special appropriations and solicitations consistent
with United Ministries for Christ and approved
by the board of administration.
H. The proposed budget of each general church ministry
shall be prepared annually by the appropriate executive
director, reviewed and approved by the operating
committee and presented to the budget and finance
committee. The recommended budget shall be submitted
by the budget and finance committee to the board
of administration for approval each year.
Social Security
¶4370
A. The benefits available under Social Security are a part
of the church’s plan for support of its retired ministers
and missionaries, or their widows and orphans.
B. It is recommended that each society, annual conference
or other organization responsible for a minister’s
or a missionary’s salary obligate itself to contribute, in
addition to salary, an amount equal to at least one-half
of the annual contribution, or assessment, for Social
Security as a “self-employed” minister.
Pension Plan
¶4380
A. The board of administration by authorization of the 1964
General Conference has established a defined contribution
pension plan which became effective January 1,
1969 and covers ministers, general officers and other
persons as described in the pension plan. On January 1,
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2003 Book of Discipline
1981 a defined benefit pension plan was added.
B. The pension plan was created for the exclusive benefit
of employees of the employer and their beneficiaries
and shall be interpreted in a manner consistent with
its being a qualified pension plan as defined in section
401(a) of the Internal Revenue Code of 1986, as the
same may be amended from time to time.
C. The trustees of the pension plans shall be the Board of
Directors of the Free Methodist Church of North
America, who shall be responsible for seeing that the
plans are administered in accordance with the plan
documents.
D. The pension plans shall be administered by the board
of administration serving as the pension board, in accordance
with the rules and regulations of the plans.
The details of this administrative responsibility may
be delegated to a benefits committee that is elected
from nominations from the nominating committee by
the board of administration.
E. If established, the benefits committee make recommendations
concerning the administration of the plans, and
shall regularly review the plans and their administration
for needed clarification, procedural adjustments or
amendments. The benefits committee’s work is subject
to the approval of the board of administration.
F. Benefits Committee. The benefits committee shall:
1. administer and monitor the Free Methodist Church
of North America Defined Benefit and Defined
Contribution pension plans in a manner consistent
with the definition of a qualified pension plan in
section 401(a) of the Internal Revenue Code of 1986
as amended. The pension plans may be amended
by the general conference or the board of administration.
The text of such amendments shall be communicated
to the participants of the plans in writ91
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ing. No amendment shall abridge or annul the
rights of members in respect to their accumulations
as of the date of the adoption of such amendment.
2. administer an overall policy regarding enrollments,
contributions and retirement benefits that will
ensure that all appropriate personnel receive a
benefit;
3. regularly review the plans’ provisions and provide
clarification, adjustments or amendments;
4. receive and review annually the plans’ audit and
valuation for any possible benefit improvements;
5. periodically meet with the plan actuary to review
the plans’ financial profile related to current and
future plan participants and refer participants’
issues to legal counsel when appropriate;
6. periodically meet with the Free Methodist Foundation
to receive and review reports of the plans’
investment performance and fee structure;
7. communicate with the plans’ participants on a regular
basis regarding plan changes and accrued benefits,
and in conjunction with the Free Methodist
Foundation, provide retirement financial planning;
8. provide any necessary reports and recommendations
for the plans to the board of administration
which has ultimate responsibility for the plans’
administration; and
9. work with the administration of the World Ministries
Center on benefit issues that are outside of the
retirement plans.
G. Each United States church shall contribute to the support
of the defined benefit pension plan in accordance
with the rules and regulations of the plan. The contribution
paid by the church shall be in addition to the
pastor’s earnings, not a deduction from them.
H. Any qualifying person serving a Free Methodist
Church in another country shall be granted a leave of
absence and shall not forfeit any pension benefits
which have accrued.
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I. No participant in the pension plans shall have any right
to assign, alienate, anticipate or commute any payments
from the plans; and, except as otherwise prescribed
by law, no payment shall be subject to the debts,
contracts or engagements of any payee, nor to any judicial
process to levy upon or attach the same for the
payment thereof.
Free Methodist Communications
¶4400
A. The purpose of Free Methodist Communications is to
communicate the vision and core values of the Free
Methodist Church to its constituents and to the worldat-
large.
B. Free Methodist Communications includes the Free
Methodist Publishing House (Light and Life Communications),
a corporation established by the General
Conference of the Free Methodist Church of North
America. The Free Methodist Publishing House is incorporated
under the laws of the state of Illinois, with
headquarters at Indianapolis, Indiana, and is the
denomination’s official publishing agency. The Board
of Administration of the Free Methodist Church of
North America constitutes the corporate membership
of the Free Methodist Publishing House.
Communications Committee
¶4410
A. The board of administration shall elect a communications
committee, including the chair, with nominations
from the nominating committee. The terms of service
shall be for the interim of general conference.
B. In consultation with the executive director of Free
Methodist Communications, the communications committee
shall:
1. recommend policy regarding communications to
the board of administration, assuring effective com93
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munications among church leadership, pastors, staff,
and members; promotion of the Church at large; and
doctrinal integrity in church publications;
2. recommend the Free Methodist Communications
budget to the budget and finance committee of the
board of administration;
3. recommend communications vision and strategy;
and
4. review the performance of the sales of Free Methodist
Communications.
C. The Board of Bishops will consult with the chair of the
communications committee and the chair of the board
of administration regarding the board of bishops’ recommendations
in the selection and/or termination of
the executive director.
Free Methodist World Missions
¶4500 The Free Methodist Church accepts responsibility to obey
the Great Commission of Christ (Matthew 28:18-20). Missionaries
are sent into all the world to evangelize and make
disciples, to build them together in His church (1 Peter
2:5; Ephesians 2:20-22), and to engage in ministries of compassion
and human development in the name of Christ.
Free Methodist World Missions shall carry the gospel into
areas where no Free Methodist ministry exists and serve
in partnership with the national church in evangelization
and church planting.
General Missionary Board
¶4510
A. The board of administration shall constitute the General
Missionary Board of the Free Methodist Church
of North America, which has authority over world
missions functions. The general missionary board is
incorporated and is used for special financial transactions
for Free Methodist World Missions.
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2003 Book of Discipline
B. The objectives for which this corporation is formed are:
1. to receive, hold, pay out or dispose of any property,
of whatever nature and situation as allowed by law,
that may be obtained in aid of the general missionary
work of the Free Methodist Church; and
2. to acquire real estate or personal property and to
hold or sell or convey the same as in its judgment
may be necessary in the prosecution of its missionary
work.
Missions Committee
¶4520
A. The board of administration shall elect a missions committee
of up to twelve members. All members, including
the chair, shall be elected with nominations from the nominating
committee. The Canadian General Conference shall
have a representative on the missions committee. Terms
of service shall be for the interim of general conference.
B. In consultation with the executive director of World
Missions, the missions committee shall:
1. recommend policy regarding World Missions to
the board of administration;
2. review the World Missions budget, and send a
recommendation to the budget and finance committee
of the board of administration;
3. consult with the executive director regarding World
Missions vision and strategy and their implementation;
4. advise missions leadership with the intent of increasing
ownership and giving within the Free
Methodist Church of North America;
5. review developments in World Missions.
C. The Board of Bishops will consult with the missions
committee chair and the board of administration chair
regarding the board of bishops’ recommendations in
the selection and/or termination of the executive director
of World Missions.
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General Administration
Free Methodist World Missions Executives
¶4530
A. The executive director of Free Methodist World Missions
shall be employed by the Board of Bishops.
B. In consultation with the Board of Bishops and the chairs
of the missions committee and the board of administration,
the executive director of Free Methodist World Missions
shall appoint overseas area directors.
C. The executive director shall develop and have on file job
descriptions for mission directors, including area directors.
Missions Executive Leadership Team
¶4540
A. The Missions Executive Leadership Team includes the
executive director of World Missions, on site directors
and overseas area directors/coordinators.
B. They shall, under the leadership of the executive director,
oversee all missionary work originating in the
United States, Canada and the United Kingdom that
is directed toward peoples outside of those countries,
except for areas which the board of administration may
assign elsewhere.
C. The team shall:
1. devise methods and programs for funding that
portion of the United Ministries for Christ that
pertains to Free Methodist World Missions;
2. be responsible for receiving and appropriating all
monies allocated for foreign missions to the purpose
for which they have been contributed or budgeted;
3. prepare the annual budget in consultation with
the missions committee, the operating committee
and the budget and finance committee;
4. review and approve a call for funds for special
projects; and
5. review and approve loan applications from overseas
churches to the Free Methodist Loan Fund.
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2003 Book of Discipline
The missions administration will co-sign the loans,
assuring repayment, and be responsible for collecting
payments from the churches with outstanding
loans.
D. The team shall:
1. recruit, appoint, license and commission candidates
for missionary service;
2. appoint all short-term Volunteers In Service
Abroad (VISA) personnel; and
3. decide the status of missionaries not on their field
of assignment for other than a normal home ministry
assignment.
E. The team shall:
1. encourage and aid church planting outside Canada,
the United Kingdom and the United States among
all population groups in cooperation with a national
church, whenever possible; and
2. recognize that in areas not presently served by the
Free Methodist Church, new work shall first be a
mission district under the jurisdiction of Free Methodist
World Missions or of another general conference
before being established as a provisional
annual or annual conference.
F. The Missions Executive Leadership Team shall approve
all candidates for ordination in mission districts under
its jurisdiction.
G. Trustees and property
1. Titles to land purchased for missions and institutions
under the direction of Free Methodist World
Missions shall be in the name of Free Methodist
World Missions or deeded to trustees elected or
approved by the General Missionary Board. Trustees
may be missionaries, nationals, or both.
2. Such trustees shall hold the property for the ben97
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efit and use of Free Methodist World Missions of
the Free Methodist Church of North America.
Where property cannot be titled or held in trust for
Free Methodist World Missions, it shall be held for
the benefit and use of the Free Methodist Church
and its institutions in those countries.
3. Any sale or disposal of property or use of funds
from the sale of such property shall be with the
approval and consent of the Missions Executive
Leadership Team on behalf of Free Methodist
World Missions of the Free Methodist Church, in
consultation with the area bishop of the Free Methodist
Church of North America, and ratified by the
board of administration.
4. Whenever possible the tenure of the trustees shall
be subject to Free Methodist World Missions and
in all cases to the laws and regulations of the
country where the property is located.
Mission Districts
¶4550
A. A mission district may be approved as a provisional
annual conference by the Free Methodist World Missions
executive director and area director, in consultation
with the area bishop, by adopting in principle the
Book of Discipline of the Free Methodist Church of North
America together with a constitution adapted to local
culture and circumstances.
B. Membership in a provisional annual conference does
not cancel membership in an annual conference. Members
of annual conferences serving in a provisional
annual conference shall, within two years, become
members of that provisional annual conference.
Provisional Annual Conferences of Mission Origin
¶4560
A. All provisional annual conferences of mission origin
shall be under the jurisdiction of Free Methodist World
Missions, through its Missions Executive Leadership
Team, except where provisional annual conferences
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have been organized from an existing annual conference,
in which case they shall be administered by the
bishop of the originating annual conference. Copies
of their constitutions and bylaws may, when adopted
by the General Conference of the Free Methodist
Church of North America, be secured from the executive
director of World Missions.
B. The conferences so recognized are noted in the Yearbook.
Annual Conferences of Mission Origin
¶4570
A. When a provisional annual conference has made
marked advancement in national leadership, evangelistic
outreach, self-government and self-support, and
has reached the stage where it is able to operate satisfactorily
under the Book of Discipline of the Free Methodist
Church of North America, and has a constitution
that has been approved by the general conference,
or its board of administration, it shall be recommended
to the area bishop or the president of the conference to
be organized into an annual conference as outlined in
¶4140.A.6, and B.
B. Any changes in constitutions of annual conferences of
mission origin shall be considered by the executive
director, area director and area bishop with legal counsel
for recommendation to the board of administration
or general conference for approval.
C. An annual conference of mission origin may submit
requests for personnel and finances through the area
director of World Missions.
Provisional General or General Conferences of Mission Origin
¶4580
A. Requirements for forming a provisional general conference
are found in ¶252.
B. To prepare for a new provisional general conference,
the area bishop shall form a provisional general con99
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ference task force of the superintendents, lay representatives
from the participating annual conferences
and the area director to prepare a provisional general
conference proposal. It shall be presented to the participating
annual conferences for adoption in principle.
C. The governing body of a provisional general conference
shall be composed of the suffragan bishop(s) and an
equal number of lay and ministerial delegates elected
by the participating annual conferences. The number
of delegates shall be recommended by the area bishop
in consultation with the provisional general conference
task force and be approved by the Free Methodist
Church of North America Board of Administration.
D. The Free Methodist Church of North America Board of
Administration shall elect an elder(s), a national
citizen(s) of the provisional general conference country,
as a suffragan bishop(s) from the nominee(s) presented
by the annual conferences or the provisional
general conference. A suffragan bishop is a bishop of a
provisional general conference and serves under the
supervision and counsel of the Board of Bishops.
E. The suffragan bishop(s) shall be a member(s) of the
Board of Bishops of the Free Methodist Church of
North America and shall report annually to the provisional
general conference board of administration.
F. The provisional general conference shall have powers
and duties conferred upon it by the Free Methodist
Church of North America General Conference and as
set forth in its Book of Discipline and/or its constitution,
including:
1. to constitute the Free Methodist corporation which
shall hold in trust all real estate belonging to the
Free Methodist Church for the use and benefit of
its membership;
2. to have general supervision of all matters pertaining
to the functions of the Free Methodist Church;
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2003 Book of Discipline
3. to be responsible for all activities such as: Bible
schools, development projects, medical work, literature
work, requesting and assigning missionaries,
inter-denominational and cooperative relationships,
legal representation, scholarships and
other ministries as need may arise;
4. to form a board of administration to carry on the
work during the interim between meetings of the
provisional general conference; and
5. to establish budgets and raise funds to support the
work, particularly the office of the suffragan
bishop(s) and the process of legal representation.
G. A provisional general conference, once formed, may
continue for a maximum of four years before moving
to general conference status, unless an extension is
granted by the Free Methodist Church of North
America General Conference Board of Administration.
Free Methodist Foundation
¶4600 The board of administration approves Articles of Incorporation
and Bylaws of the Free Methodist Foundation which
govern the business and affairs of the foundation. These
documents provide that the:
A. Free Methodist Foundation is a separate religious and
charitable corporation formed to establish, promote,
fund, extend and maintain the Christian faith according
to the tenets of, and for the exclusive benefit and
support of, the Free Methodist Church of North
America;
B. Board of Administration shall elect the Directors of the
Foundation. Directors shall be laypersons and ordained
ministers who are members in good standing of the
Free Methodist Church. At least two members of the
Foundation Board shall be ordained ministers, one of
whom shall be a U.S. Bishop (see ¶4320.F).
C. denomination may assign to the Foundation the man101
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agement of appropriate activities related to estate planning,
wills, trusts, estates and other types of deferred gifts;
D. denomination may assign to the Foundation the
management of investments for the denomination, its
departments, subsidiaries, and related agencies, pension
funds and all other funds assigned by the board
of administration;
E. denomination may assign to the foundation the management
of the Free Methodist Loan Fund; and
F. Foundation reports annually to the board of administration,
providing a statement of philosophy of operation,
any significant changes in policies or procedures,
audited financial reports and related federal income
tax returns and other items requested by the board of
administration or its budget and finance committee.
G. The president of the Free Methodist Foundation shall be
an honorary member of the board of administration.
Chaplains
¶4700
A. The Free Methodist Church of North America provides
ministry to persons in special situations beyond the
local church, such as in the military, prisons, institutions
and law enforcement agencies, through ordained
ministers who are chaplains.
B. Ecclesiastical chaplain endorsement procedures and
guidelines of the Free Methodist Church of North
America are established and approved by the Board
of Bishops and the board of administration. Endorsement
procedures are printed in the Chaplain Guidelines
Manual.
C. All ordained ministers wishing to serve as Free Methodist
chaplains in the military, Veterans Affairs or civilian
institutions must be approved by the Board of
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2003 Book of Discipline
Bishops and credentialed by the Free Methodist Church
Chaplain Endorsing Agent.
D. All credentialed chaplains shall be appointed to denominational
service. No non-credentialed ordained
minister shall be appointed as chaplain by any annual
conference.
E. The Free Methodist Church of North America recognizes
the association of chaplains, whose name is The
Free Methodist Chaplains Association of North America,
together with its constitution and duly elected officers.
Association of Human Service Ministries
¶4750
A. The Association of Human Service Ministries members
accredited by and receiving support from the Free
Methodist Church shall report annually to the board
of administration
B. The board of administration shall:
1. receive and examine the annual reports of each
accredited ministry, including financial reports,
their work and the general plan and scope of their
activities;
2. determine if the ministry continues to qualify for
accreditation by the Free Methodist Church; and
3. regulate the establishment of new human service
ministries so as to avoid jeopardizing accredited
institutions.
C. A new Human Service Ministry shall not be approved
without an official recommendation from its annual
conference.
D. Accredited members of the Association of Human Service
Ministries shall be listed in the Yearbook.
E. Pastors are encouraged to preach on the subject of prac103
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tical charity, receiving offerings and providing opportunities
for financial support. These offerings are to be
used for the relief of the poor in that society or sent to
an accredited human service ministry.
F. The president of the Association of Human Service
Ministries shall be an honorary member of the board
of administration.
Educational Institutions
¶4800 Educational institutions are responsible for promoting and
helping to maintain adequate opportunity for college and
graduate training of the people of the Free Methodist Church.
Denominational Institutions
¶4810 The Free Methodist Church of North America recognizes as
denominational institutions those colleges and universities
whose commitments are consistent with the history, theology,
mission and character of the Free Methodist Church.
A. Leadership Commitments
1. The president shall be a member of the Free Methodist
Church who actively seeks to create a Free
Methodist presence in the life and leadership of
the institution.
2. The chief academic officer shall be a member of the
Free Methodist Church, or one who is in both
conviction and spirit committed to Wesleyan theology
and perspectives.
B. Mission Commitments
1. The Free Methodist educational institutions shall
have articles of incorporation, bylaws or other
appropriate governance documents which:
a. identify the college or university as a private
institution of evangelical higher education affiliated
with the Free Methodist Church of North
America;
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2003 Book of Discipline
b. define the relationship of the institution to the
churches and conferences of the Free Methodist
Church of North America; and,
c. specify Free Methodist Church of North America
representation in the governing board.
2. The Free Methodist educational institutions shall
have a Wesleyan statement of faith consistent with
Free Methodist Church of North America doctrine
which boards of trustees and executive leaders
agree shall guide the policies of the institution.
3. The Free Methodist educational institutions shall
have a mission statement which includes an institutional
priority to serve as an educational resource
for the advancement of Christianity through
the church.
4. The Free Methodist educational institutions shall
have a statement of lifestyle expectations for the
campus community, which is consistent with the
principles and practices of the Book of Discipline of
the Free Methodist Church of North America.
C. Connectional Commitments
1. All trustees shall be committed Christians of whom
no less than twenty-five percent shall be members
of the Free Methodist Church.
2. No less than ten percent of faculty shall be members
of the Free Methodist Church.
3. The school, division or department of religion
shall have a majority of full-time faculty who are
members of the Free Methodist Church or sister
Wesleyan denominations with all members affirming
Wesleyan theology and the Articles of
Religion of the Free Methodist Church as its educational
focus.
4. The Religion Department chair shall be Free Methodist
or thoroughly Wesleyan.
5. The institutions shall offer courses in Free Methodist
history, government, mission and theology.
6. The relationship to and presence of bishops and
denominational leaders shall be defined.
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7. The institutions shall have an intentional plan for
Free Methodists to speak at chapel, colloquia and
events.
8. The institutions shall participate in the Association
of Free Methodist Educational Institutions.
D. Recognition Process
Based upon an application to the Free Methodist Church
of North America Board of Administration in the year
prior to general conference, an institution of higher education
which meets these leadership, mission and connectional
commitments may be endorsed as a denominational
institution. Denominational institutions shall
be recognized at each general conference.
Affiliated Institutions
¶4820
A. Other institutions of higher education may apply to
the board of administration for endorsement as affiliated
institutions. The minimal expectations for this relationship
shall be that:
1. the institution shall have Free Methodist representation
on the board of trustees, administration and
faculty; and
2. provision shall be made for instruction in Free
Methodist curricula of concern: i.e. Free Methodist
history, doctrine, polity, mission and vision.
3. All instruction shall be in harmony with and conformity
to the teachings of the Scriptures and the
Free Methodist Articles of Religion.
4. The task of nurturing a Free Methodist presence
on the campus, by welcoming Free Methodist
clergy, educators, leaders and innovators to speak
at chapel, colloquia and special events shall be
assigned.
B. Based upon an application to the Free Methodist
Church of North America’s Board of Administration
in the year prior to general conference, an institution
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2003 Book of Discipline
of higher education, which meets these criteria may
be endorsed as an affiliated institution.
Associate Institutions
¶4830
A. Other institutions (see Association of Free Methodist
Educational Institutions Constitution and Bylaws) may
apply to the annual meeting of the Association of Free
Methodist Educational Institutions (see ¶4850) for endorsement
as associate institutions. The minimum expectations
for this relationship shall be:
1. The institution shall have Free Methodist representation
on the board of trustees.
2. The institution’s instruction shall be in harmony
with and conformity to the teachings of the
Scriptures and the Free Methodist Articles of
Religion.
3. The institution’s mission shall connect to and support
the mission of the Free Methodist Church of
North America.
B. Based upon a letter of request, with substantiating
documents regarding how it meets these criteria, the
Association of Free Methodist Educational Institutions,
at its annual meeting may endorse such an institution
as an associate institution.
Educational Funds
¶4840 All educational endowment funds, including the permanent
endowment fund, designated to educational institutions (including
John Wesley Seminary Foundation) and such as may
be raised or otherwise received for the Educational Endowment
Fund, shall be held for investment as directed by the
board of administration. The income shall be distributed annually
to the Free Methodist denominational schools in the
United States as directed by the board of administration. When
funds are available for operating budgets or capital projects,
the board of administration shall determine the appropriation
for each school according to the numeric enrollment of fulltime
Free Methodist students in those institutions.
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The Association of Free Methodist Educational Institutions
¶4850
A. The denomination sponsors an association for denominational
institutions of higher education: to advance
their common mission as Free Methodist schools, to
explore cooperative programs, and to define and maintain
the quality of their relationship with the denomination.
B. Denominational institutions shall be represented by the
president and the chairperson of the board of trustees,
each having one vote.
C. Affiliated institutions shall be represented by the president
and a Free Methodist member of the board of
trustees. Each affiliated institution shall have one vote.
D. Associate institutions shall participate as honorary
members, having voice without vote.
E. The president of the Association of Free Methodist Educational
Institutions shall be an honorary member of
the board of administration.
John Wesley Seminary
¶4860
A. The Free Methodist Church shall maintain a theological
seminary for the post-college training of candidates
for the pastoral ministry and other types of
Christian service. This institution shall be known as
John Wesley Seminary and shall be incorporated to
secure the rights and privileges belonging to such
educational institutions.
B. The board of administration shall constitute the membership
of the John Wesley Seminary corporation.
C. John Wesley Seminary shall be supported by United
Ministries for Christ (UMC) Home Ministries and special
project funds, as approved by the board of administration.
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Auxiliary Organizations
Men’s Ministries International
¶4900 Men’s Ministries International of the Free Methodist
Church is recognized as an auxiliary of the Free Methodist
Church of North America, and is governed by its own constitution
and bylaws. The director of Men’s Ministries International
shall be an honorary member of the board of
administration (see ¶4320.J.3).
Women’s Ministries International
¶4910 Women’s Ministries International of the Free Methodist
Church is recognized as an auxiliary of Free Methodist
World Missions and is governed by its own constitution
and bylaws. The president of Women’s Ministries International
shall be an honorary member of the board of administration
(see ¶4320.J.3).
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Annual Conferences
Chapter 5
Annual Conferences
Preamble
¶5000 Annual conferences, after the pattern of the Methodist
Episcopal Church, have been a basic organizational structure
of the Free Methodist Church since its beginning. After
the first annual conference was organized in Pekin, NY
in 1860, twenty-two more were born in the next twentyfive
years, as, in the words of Bishop Leslie Marston, early
Free Methodism “marched across the nation.” Today, as
then, the annual conference is the organization at the regional
level that joins local churches into a network. The
annual conference ensures that pastors and congregations
are counseled and encouraged, identifies those who are
being called into the ordained ministry and promotes and
oversees church planting and evangelism.
Organization
Ministerial and Lay Delegates
¶5010
A. The general conference shall organize the work at large
into annual conferences. Each annual conference shall
be composed of all ministers in full membership, and
lay delegates elected by the several societies.
B. One lay delegate shall be admitted from each society.
If there is more than one pastor in full membership
appointed to a society, the society shall be entitled to
one additional lay delegate for each additional pastor.
A society that has more than one hundred full members,
may elect an additional lay delegate; and for each
additional two hundred full members, an additional
lay delegate may be elected. The election of a delegate
and any reserve delegate shall be by separate ballot
Bold paragraph numbers and section letters indicate those items which
may be changed by the board of administration. All others may only be
changed by the general conference.
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2003 Book of Discipline
and each shall require a majority vote of those present
and voting.
C. Delegates are not members of the annual conference
until they are present with their credentials and have
been seated. Conference ministerial candidates are
without vote except for those who are appointed as
pastors in charge of a society.
D. In consultation with the area bishop, each annual conference
shall provide for substantially equal ministerial
lay representation in its annual sessions.
Responsibilities of Delegates
¶5020 In the Free Methodist connectional system, annual conference
delegates have a two-fold responsibility: to represent
their societies and to act for the good of the conference.
Delegates shall be considered as liaison between the
local church and the conference during the interim between
conference sessions. They are expected to report significant
actions of the conference to the society which elected
them (see ¶6250.E).
Voting
¶5030 The ministerial and lay members composing the annual
conference shall deliberate and vote as one body; but at
the call of one-fourth of all the members present and voting,
the house shall divide and the ministers and lay members
shall vote separately. It shall require a majority of both
branches to constitute a vote of the conference. Robert’s
Rules of Order in the latest edition shall be the standard of
parliamentary procedure in the annual conference sessions.
Time and Place
¶5040 Each annual conference shall appoint the place and, with
the concurrence of the bishop, the time of its own sessions.
If for any reason a conference cannot be held at the place
appointed, the determination of the place shall be left with
the superintendent(s) and the secretary of the last conference.
The Friday preceding every annual conference shall
be observed as a day of fasting and prayer.
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Annual Conferences
Conference Year
¶5050 The conference year of each annual conference shall close
automatically with the adjournment of that conference. The
fiscal and statistical year for the local churches, conferences
and the general church shall coincide with the calendar year.
Limitation of Powers
¶5060 An annual conference cannot enact laws, nor can it interpret
the Book of Discipline by resolutions or reports.
Organizational Structure
¶5070 In consultation with the area bishop, the annual conference
may choose any organizational structure which appropriately
reflects the operational values and desired outcomes
of the Free Methodist Church.
Nominating Committee
¶5080
A. Each annual conference shall elect a standing nominating
committee of not less than six members, giving
consideration to equal representation of ministerial and
lay members. General considerations in the selection
of the local church nominating committee shall also
apply to the annual conference (see ¶6310). Representation
by districts/regions or other appropriate distinctions
shall be determined in advance by the conference
body.
B. Nominating committee members may be elected to rotating
terms as determined by the conference. The chair
shall be elected by the nominating committee.
C. The nominating committee shall:
1. prepare for the annual conference a list of nominations
for positions vacated by either resignations
or expiration of terms; and
2. review board and committee memberships in light
of the standing rules of the annual conference.
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2003 Book of Discipline
Officers
Presiding Officer
¶5100 The bishop is the presiding officer of the annual conference.
In the absence of the bishop or his/her designee, the
conference shall elect, by ballot, an elder from its own number
to preside. All other conference officers must be members
of the church within the bounds of the conference.
Superintendent
¶5110
A. Nomination, Election and Terms
1. Each annual conference shall elect one elder as
superintendent, except as otherwise provided (see
¶5110.A.7). A conference may elect, appoint, or
make provision to employ one or more elders to
serve as assistant(s) to the superintendent.
2. Superintendents must be elected from among the
ordained elders of the denomination upon due
nominating process. The annual conference shall
designate the ministerial education and guidance
board or a special committee of not less than six
plus the area bishop as chair to nominate the
superintendent. The incumbent superintendent
shall not serve on the committee.
3. Should the nominating process fail, the superintendent
may, by decision of the conference, be
elected by open ballot without debate or petition.
4. Should the area bishop not be available to chair an
overseas conference, the special committee to nominate
the superintendent may elect its own chair or
the conference may elect a superintendent by open
ballot without debate or petition.
5. Superintendents shall be elected by a majority
vote for four-year terms, except for special arrangements
approved by the area bishop for a
shorter term.
6. If two or more contiguous conferences so desire,
they may request that they be under common
direction of an area superintendent. The superintendent
shall be nominated by a committee com113
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posed of at least one lay and one ministerial member
from each of the conferences with the area
bishop serving as chair. The nominee must receive
a majority vote in each conference involved. Election
shall be by ballot.
7. A conference may propose to have a stationed
superintendent and/or stationed assistant(s) to the
superintendent, in which event the ministerial appointments
committee will nominate candidates.
8. If a vacancy should occur in the office of the
superintendent between conferences, the area
bishop shall call an adjourned sitting of the annual
conference, authorizing the conference secretary
to notify the members of the conference, the delegates,
or the reserve delegates, of the time and
place of such sitting at least ten days prior to the
sitting, for the purpose of filling the vacancy and
for any other items of business.
9. The conference may instruct a superintendent to
work under the general direction of an advisory
committee, provided that there be no infringement
of the disciplinary powers of the superintendent.
10. Recall of a superintendent shall be by a twothirds
ballot vote by any succeeding annual conference.
B. Qualifications
1. The area bishop shall assist the annual conference
in determining the qualifications desired in a superintendent.
2. A prospective superintendent shall:
a. have demonstrated productive leadership
within the past five years of pastoral ministry;
b. have a favorable result from a job-related professional
evaluation;
c. articulate a vision for the conference for review
and approval by the area bishop and the superintendency
nominating committee;
d. commit to spending a total of four to ten weeks
in leadership training programs on a sabbatical
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accountability model during the first two years
in a superintendency, as approved by the Board
of Bishops and the conference administrative
committee;
e. commit to attend and participate in training
events provided by the church for superintendents.
C. Financial Support
1. Annual conferences in the United States are expected
to demonstrate fiscal viability by providing
a workable budget, including a base remuneration
for the superintendent that is at least equivalent to
the level of a denominational executive director.
Each society shall contribute its proportion as
adopted by the annual conference.
2. Where this salary level is not attainable, the area
bishop shall assist the conference administrative
committee in preparing a leadership plan that
shall be presented to the Board of Bishops, and
upon its approval, implemented.
3. Superintendents shall be supported by the conferences
to which elected in the manner determined
by the conferences. Stationed superintendents shall
receive an appropriate portion of their support
from the pastoral charges to which appointed. The
conference shall remain responsible for assuring
that the total compensation of a stationed superintendent
is consistent with provisions of ¶5110.C.2.
A conference shall provide for the superintendent’s
office and travel expenses, whether stationed or
itinerant.
4. A home purchased for the superintendent can be
rented to others only if the superintendent consents
and receives the rent.
D. Duties
The conference superintendent shall:
1. look after the spiritual and temporal interests of
the churches within their assigned areas; to take
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charge of societies without pastors; and to have
general oversight of the work in their areas;
2. see that the permanent record book of each society
is kept up-to-date and that all other parts of the
Book of Discipline are enforced;
3. visit each church as deemed to be in the best
interest of the work. They may hold a local board
of administration, a society or an annual meeting
in connection with the visits.
4. visit a society when requested to do so by the local
board of administration in an emergency, with
power to call a local board of administration, a
society or an annual meeting and preside over it;
5. convene and preside over area conventions, workshops
and rallies in cooperation with the interests
and needs of the varied organizations of the conference
as is deemed necessary and advisable by
the conference administrative committee;
6. labor as an evangelist in the assigned area when
directed to do so by the annual conference;
7. promote and oversee the development of specific
strategies and to mobilize personnel and financial
resources for church planting;
8. maintain close contact with the conference’s ministers
for the purpose of encouragement and counsel
by meeting periodically with them, being a
pastor to pastors. The superintendent may assign
a mutually acceptable experienced pastor as mentor
to each senior pastor with less than four years
pastoral experience.
9. recommend appointment, reception and change
of pastors in the assigned area to the ministerial
appointments committee in the interim between
the annual reading of the appointments;
10. suspend a conference appointee according to
¶7170.B, C;
11. see that deeds of lands upon which it is proposed
to build churches or parsonages are properly made
out and recorded, or that good and sufficient
bonds or contracts are given before the buildings
are begun (see ¶6400);
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2003 Book of Discipline
12. divide societies in the interval of the annual conferences,
if in their judgment the interests of the
work require it and the pastor and local board of
administration consent. They may not appoint a
pastor to serve two pastoral charges at once, but
may unite an unsupplied one with another with
the consent of the local board of administration of
the former.
13. give the bishop all the necessary information regarding
the state of the conference and cooperate
in setting goals and framing plans;
14. be the liaison between the pastor and the general
church;
15. notify the superintendent of another conference
before giving serious consideration to the employment
of a minister from that conference, and,
when feasible, to provide sixty days notification;
and
16. be an ex-officio member of all boards and committees.
Secretary
¶5120
A. The annual conference shall elect a secretary who shall
continue in office until a successor is elected.
B. The secretary shall:
1. record in a suitable book the proceedings of the
conference, excluding non-conference business
matters;
2. keep, in a book to be preserved with the journal,
the original or so-called rough minutes as approved
by the conference;
3. keep on file the reports adopted by the conference
and record in the journal financial and such other
reports as the conference may order;
4. be custodian of the conference records and journal;
5. transcribe from the annual conference records all
the decisions of disciplinary law rendered by the
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president, giving the number of the pages upon
which those decisions are recorded and forward
the transcript promptly to the secretary of the
general conference and, if there are no such decisions,
to send a statement to that effect to the
secretary;
6. send a copy of the annual conference minutes
following completion of each annual conference
to the office of the Board of Bishops for examination
on behalf of the general conference;
7. report annually to Ministerial Credentialing Services
following the annual conference session the
names of ministers whose ordination parchments
are no longer valid, whether by issuance of certificates
of transfer to other denominations, uniting
with other denominations without Free Methodist
papers, withdrawal, expulsion or death, listing the
reason for such invalidation; and
8. keep a proper register containing names, addresses,
and dates of declaration of all members
of the church within the conference who declare
themselves to be conscientious objectors and to
make a prompt report of these declarations to the
secretary of the general conference, who shall
keep a complete record of them (see ¶3470.B, and
¶4070.B).
Treasurer
¶5130
A. The annual conference shall elect a treasurer who shall
be bonded. In case of a vacancy the superintendent of
the conference may appoint a treasurer to act until the
next conference session. All funds due the general
church shall be remitted monthly. The general church
treasurer shall, immediately after the conference session,
notify the conference secretary of any deficit.
B. The annual conference shall require each society to
remit a financial report of its receipts and expenditures.
This report shall be published in the Yearbook.
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2003 Book of Discipline
Auditor
¶5140 The annual conference shall elect an auditor who shall
audit the accounts of the treasurer and report to each annual
session.
Pension Agent
¶5150 The annual conference shall designate a pension agent who
will be responsible to oversee the administration of the
pension plan at the conference level in harmony with
guidelines developed by the general pension board.
Standing Boards and Committees
Administrative Committee
¶5200
A. Each annual conference shall elect a standing administrative
committee of not less than four members, giving
due regard to clergy/lay balance. It shall act as the
standing administrative committee of the conference
in the interim between annual conference sessions to
care for routine business and items specifically delegated
to it by the conference within the limits of the
Book of Discipline (see ¶6400).
B. The conference administrative committee shall give
strategic planning attention to such ministries as world
missions, Christian discipleship, church planting and
social action. It may assign individuals, form task forces
and create standing committees to carry out the ministries
deemed appropriate for the health and growth
of the church.
Superintendents Cabinet
¶5210
A. Each annual conference may establish a superintendents
cabinet, to meet at the call of the superintendent.
B. The purpose of the superintendents cabinet shall be:
1. to serve as a forum for the superintendent, pastors
and laity;
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2. to aid the superintendent in counsel, encouragement
and evaluation; and
3. to inform the churches concerning the nature and
function of the superintendency.
C. The members of the superintendents cabinet shall be
the superintendent and not more than six members
elected by the annual conference, two-thirds of whom
may be nominated by the superintendent. The superintendent
may chair or name a member to chair the
cabinet.
Ministerial Appointments Committee
¶5220
A. Each annual conference shall have a standing ministerial
appointments committee composed of the bishop
as chair, the superintendent as vice chair, and one lay
member. An annual conference may, if it so desires,
increase the number of members by electing an additional
elder and an additional lay member. The annual
conference may ask the nominating committee or the
administrative committee to prepare nominations for
election; however nominations must also be allowed
from the floor. Elections may be for three-year terms
with provision for rotation and continuity. When a new
superintendent is elected, the immediate past superintendent
may not serve on the ministerial appointments
committee for the succeeding year.
B. If for any reason a member is unable to serve during
the conference session, the board of administration
may appoint an elder or lay member to serve. No person
who is recommended to the annual conference to
be received as a conference ministerial candidate, nor
a licensed pastor (see ¶5640), though acting as a delegate,
shall be eligible to serve on the ministerial appointments
committee.
C. The committee shall serve until the close of the following
annual conference.
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2003 Book of Discipline
D. The committee shall appoint pastors for an indefinite
tenure. The committee shall monitor progress and
make changes at each annual conference when deemed
necessary.
E. To assist in the assessment of the work, pastors shall
be offered an opportunity to express themselves and
shall be given opportunity every three years to participate
in a ministry effectiveness evaluation (see
¶5800), which shall be considered by the ministerial
appointments committee.
F. Proposed changes shall be discussed with both pastors
and delegates of churches involved.
G. In the event a change in pastoral leadership becomes
necessary between annual conferences, the committee
shall have authority to make appointments. Delegates
of churches involved shall be consulted, but final
authority rests with the ministerial appointments
committee.
H. The ministerial appointments committee report of appointments
shall be announced at the annual conference
session.
I. The committee may initiate church planting appointments,
either by requesting a local church to sponsor a
church planting project or by creating a new church
planting project by appointing a church planter in consultation
with the conference administrative committee.
J. The committee shall follow the restrictions regarding
divorced ministers or spouses (see ¶5650).
K. The committee shall have authority to suspend any
conference appointee for cause (see ¶7120) according
to due process (see ¶7170.B). This is not to be construed
as conflicting with an ordained minister’s rights as
outlined in Chapter 7.
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L. The committee planning to recommend that a pastor
not receive a pastoral appointment the ensuing year
shall notify that pastor at least sixty days prior to the
session of the annual conference.
Ministerial Education and Guidance Board
¶5230
A. Each annual conference shall have a standing ministerial
education and guidance board, composed of the
members of the ministerial appointments committee
and additional members as determined by the electing
body.
B. Such additional members may be elected to rotating
three-year terms, and may not serve more than nine
consecutive years. Ex-officio members are excluded
from term limits.
C. Total membership of the board shall not exceed twelve
nor be less than four members, with due regard to a
proper division between laypersons and ministers.
D. When a new superintendent is elected, the immediate
past superintendent shall not serve on the Board for
the succeeding year.
E. The board shall assist in recruiting personnel and shall
be responsible to screen candidates for reception into
the conference and/or for ordination.
F. The annual conference, acting upon the recommendation
of the ministerial education and guidance board
has final responsibility for the approval of conference
ministerial candidates in keeping with the standards
outlined in ¶5340.
G. The board, in consultation with the area bishop, is the
authority on the meeting of the standard criteria for
ordination.
H. The board shall guide and counsel those who are re122
2003 Book of Discipline
ceived so that they may be able to meet the demands
of pastoral ministry.
I. For instructions on administration of multiple staff, see
¶6700-6730 and the Ministerial Education and Guidance
Board Manual.
J. The board shall develop and oversee a mentoring program
that provides qualified mentors to assist new
pastors in personal, spiritual and professional growth.
K. The board shall identify potential church planters
among current pastoral personnel and new recruits.
L. Each pastor shall present to the board annually a program
for continuing education and the board shall
monitor the program.
M. The board may grant a certificate of standing with view
to transfer to another conference during the interim
between annual conference sessions.
N. The board shall give consideration to the integrity and
Christian discipleship of each ministerial member and
the performance of duty of each appointed pastor of
the conference and shall present to the annual conference
a statement to this effect: “The ministerial education
and guidance board has given due consideration
to the integrity and Christian discipleship of each ministerial
member of the __________ Conference and
affirms the integrity and Christian discipleship of each
in accord with ¶5310 of the Book of Discipline (with the
exception of __________)” (see ¶5220.K).
O. The board shall affirm the integrity and Christian discipleship
of located deacons and located elders, reporting
such action to the annual conference as follows:
“Upon recommendation by the various pastors and
local boards of administration of the churches where
they are located, the ministerial education and guidance
board reviewed and affirmed the integrity and
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Christian discipleship of the located deacons and located
elders (except for__________)” (see ¶5220.K).
P. The early identification of people sensing God’s call
to pastoral ministry shall be a primary responsibility
of the ministerial education and guidance board in cooperation
with the local church.
Q. The board shall set policies for care of pastors. These
policy guidelines shall address such issues as salary
and benefits, maternity and paternity leave, vacations
and sabbaticals.
Finance Board
¶5240 Each conference shall elect a finance board with not less
than five members. Its duties may include the preparation
and supervision of the conference budget. It shall assist
the superintendent in stewardship education and the promotion
of United Ministries for Christ throughout the conference.
The conference superintendent and treasurer shall
be ex-officio members.
Social Issues and Ministries Committee
¶5250
A. The annual conference may elect a social issues and
ministries committee to assist churches in seeking justice
for all, showing mercy to the poor, empowering
the disenfranchised and maintaining openness and
sensitivity to the social problems of all ages, race and
gender.
B. The social issues and ministries committee shall:
1. articulate to the annual conference the
denomination’s position on social issues and study
and recommend resolutions for general conference;
2. communicate to the local churches and to the
public the denomination’s positions on social issues;
and
3. organize the resources of the conference, both
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2003 Book of Discipline
human and material, to assist the local church in
seeking justice for all, showing mercy to the poor
and empowering the disenfranchised.
World Missions Board
¶5260
A. The annual conference may elect a world missions
board in cooperation with Free Methodist World Missions
to present the interests and needs of world missions.
The board shall designate its chair, who shall
serve as a liaison to Free Methodist World Missions.
B. Functions of the board may include:
1. coordinating conference-wide missions related activities,
including major events and scheduling of
missionaries in cooperation with Free Methodist
World Missions;
2. encouraging churches to achieve excellence in missions
programming and promotion by such means
as workshops for pastors and lay leaders; and
3. stimulating churches to participate in missions
projects, to recruit individuals for long-term missionary
service and Volunteers in Service Abroad
(VISA) short-term activities and to increase the
financial support of worldwide missionary outreach.
Light and Life Christian School Board
¶5270
A. Each annual conference is authorized to establish a
conference Light and Life Christian Schools board
which shall oversee the work of all Light and Life
Christian Schools within the conference in accord with
guidelines established by the conference administrative
committee and the annual conference (see ¶6340).
The president of the conference shall instruct the nominating
committee to exercise care in naming to this
board persons competent to serve.
B. It is the responsibility of each conference having Chris125
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tian schools and of the local officials administering the
schools to see that the appropriate trust clause is a part
of each deed pertaining to school property, the same
as other church property (see ¶6400.D).
C. The leadership commitments, mission commitments
and connectional commitments as found in ¶4810 for
denominational institutions shall apply, as appropriate,
to Light and Life Christian Schools. Any complaint
of violation of any of these principles shall be directed
to the Light and Life Christian Schools board of the
conference in which the school is located. Should the
complaint be found to be valid, the board shall apply
such penalty to the school found guilty as it deems
appropriate. Such school, however, shall have the privilege
of appeal, with full hearing, to the conference administrative
committee.
The Ordained Ministry
Preamble
¶5300 It is biblical for the church to set apart particular persons
for special tasks of leadership. These persons bear witness
to an inward call of the Holy Spirit. They are examined
and set apart by public ordination, including the laying
on of hands after the pattern of the early church.
These men and women ordained by the church are characterized
by both gifts and graces. Gifts are special endowments
of abilities. Graces are special qualities of character.
Both have their source in the enabling Holy Spirit. Although
the church must discern and cultivate those who
have such endowments, ordination is always first and foremost
an act of God’s calling and anointing. In each assignment,
the ordained minister follows the model of Jesus,
the Good Shepherd, who gave His life for the sheep (John
10:1-18; Ezekiel 34), served willingly and selflessly (1 Peter
5:1-4) and commanded the undershepherds to feed the
sheep (John 21:15-17).
Free Methodist ministers may carry out their task under
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appointment as pastors of particular congregations or they
may be given other assignments. In either case, they are
called to provide Spirit-filled leadership in the church to
fulfill the Great Commandment and the Great Commission.
A healthy church, reproducing more and better disciples
as well as new churches, will be characterized by
vital worship, evangelistic and social action, Christian
nurture and fellowship.
Ordained ministers commit themselves to equipping the
whole body of believers to these ends. Biblically and historically,
they are set apart for the study and proclamation
of the Word of God, intercessory prayer, the winning of
persons to Christ, the administration of the sacraments and
the defense of the gospel.
Free Methodist ministers under appointment as pastors of
churches are called to be leaders of God’s people. Leadership
requires vision, daring, moving people to action and
living with the turbulence change brings. Pastoral leadership
is rooted in a deep love for Christ and His compassion
for human need. God’s resources are abundantly available
for all who embrace this task in courageous and radical
obedience.
Ordained elders may be elected to lead the church at large
as bishops or superintendents. Under the direction of the
bishop they may also be given other assignments, such as
those of general church administrators, chaplains, missionaries,
evangelists or theological teachers in universities or
seminaries.
Qualifications for Pastoral Ministry
¶5310
A. A person called by God enters a vocation which
through biblical tradition and Methodist heritage carries
significant responsibilities. Dealing with the souls
of people and leading the church in making disciples
requires these qualities and skills: spiritual qualifications,
personal characteristics, pastoral care, communication
and leadership.
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B. These qualities are intended to assist the church. Ordained
ministers should examine themselves in light
of these; conferences should publicly review these
when designing evaluation and reporting instruments
for pastors; ministerial education and guidance boards
should consider these qualities and skills when interviewing
and guiding ministers.
1. Spiritual Qualifications. The candidate:
a. is committed to Jesus Christ as Lord;
b. shows evidence of integrity through holiness of
heart and life;
c. displays the fruit of the Holy Spirit;
d. receives and gives forgiveness;
e. possesses healthy self-esteem and maintains a
positive attitude;
f. demonstrates faith, creativity and initiative;
g. respects people regardless of race, gender or
economic status; and
h. models a teachable spirit.
2. Personal Characteristics. The candidate:
a. is called to ministry;
b. practices spiritual disciplines;
c. is gifted for leadership;
d. models a balanced life and a healthy self-discipline;
e. maintains freedom from addictions;
f. engages in life-long learning;
g. submits biblically to authority;
h. seeks professional and personal accountability;
and
i. has the support of his/her spouse, if married.
3. Pastoral Care. The candidate:
a. loves his/her family as Christ loves the church;
b. responds appropriately and warmly to people;
c. embodies a passion for making disciples;
d. ensures appropriate care for the people of
God;
e. builds up people and inspires hope;
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2003 Book of Discipline
f. demonstrates interpersonal skills; and
g. resolves conflict effectively.
4. Communication. The candidate:
a. handles the Word of God correctly;
b. calls people to faith in Christ;
c. understands the culture, community and congregation;
d. utilizes effective means of communication;
e. affirms and articulates Wesleyan theology;
f. prepares thoroughly for public presentation;
g. persuades people to make godly, life-changing
decisions;
h. challenges the status quo in love, when necessary;
and
i. facilitates an environment of holy worship.
5. Leadership. The candidate:
a. leads out of personal and corporate prayer;
b. articulates a vision from God;
c. sets strategic goals to accomplish the vision;
d. instills congregational ownership of vision and
goals;
e. mobilizes resources to fulfill the vision;
f. practices sound principles in accomplishing
change;
g. identifies, attracts and equips leaders;
h. fosters a positive atmosphere;
i. participates in the denomination’s mission; and
j. promotes involvement in world evangelization.
Steps Leading Toward Ordination.
¶5320 There are four steps to becoming an ordained minister in
the Free Methodist Church.
A. The person sensing the call of God and the church to
pastoral ministry is first licensed as a local ministerial
candidate (see ¶6500).
B. Step two involves acceptance by the annual conference
as a conference ministerial candidate.
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C. Conference ministerial candidates, upon recommendation
of the ministerial education and guidance board,
are received into annual conference membership and
elected to elders orders.
D. Ordination as elder completes the process.
Local Ministerial Candidate
¶5330 A local ministerial candidate is a member of the Free Methodist
Church who is seriously considering a call to fulltime
Christian ministry. Local ministerial candidate status
provides the opportunity to explore the perceived call to
ministry with the pastor in the context of the local church.
The requirements and responsibilities of a local ministerial
candidate are found in ¶6500.
Conference Ministerial Candidate
¶5340
A. A conference ministerial candidate is a member of the
Free Methodist Church who has been received by an annual
conference in preparation for ordained ministry.
B. The conference ministerial candidate shall:
1. be a local ministerial candidate;
2. have completed History and Polity of the Free
Methodist Church (knowledge of this subject required
for the Apollos Model);
3. have completed application for ministry appointment;
4. be interviewed, certified and recommended by the
ministerial education and guidance board and
received by the annual conference upon satisfactory
response to the questions (see ¶8710);
5. be under the guidance of the conference superintendent.
6. maintain membership in a local Free Methodist
church;
7. maintain relationship as a conference ministerial
candidate by annual recommendation of the ministerial
education and guidance board.
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C. A candidate who has been involved in a divorce, annulment
or dissolution of marriage shall not be admitted
to the conference as a conference ministerial
candidate or in full membership until approved by
the Board of Bishops upon recommendation from the
ministerial education and guidance board. This shall
also apply to a candidate whose spouse has been divorced.
Divorce prior to conversion shall not in itself
bar a candidate from consideration for conference
membership.
D. The ministerial education and guidance board shall
examine potential conference ministerial candidates by
considering the following:
1. Is the candidate holy and loving in all personal
relationships?
2. Has the candidate gifts as well as graces for the
ministry?
3. Does the candidate have good judgment, adequate
discernment of the things of God, and a proper
understanding of salvation by faith?
4. Is the candidate able to speak effectively?
5. Does the candidate present the gospel with doctrinal
integrity?
6. Are people convinced of sin and converted to God
by the candidate’s preaching and witness?
E. A conference ministerial candidate shall be interviewed
annually, allowing three years to complete the course
of study required for ordination and conference membership.
If the course of study is not completed in that
time, status as a conference ministerial candidate may
be continued only upon recommendation of the ministerial
education and guidance board.
F. When a conference ministerial candidate is under appointment
to a church as pastor-in-charge, he/she is
considered “clergy” (to maintain a lay/clergy balance)
when serving on committees and boards. In all other
matters he/she is considered a “lay person.”
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Ordained Deacons
¶5350 The practice of ordaining deacons has been discontinued.
The church now provides for consecrated deacons who
are members of a local church (see ¶6600-6610). Those who
continue as ordained deacons are members of an annual
conference and have the authority to baptize, to officiate
in marriage ceremonies, to administer the Lord’s Supper,
and, when appointed to a church, to perform all the other
responsibilities of a minister.
Elder’s Orders
¶5400
A. A minister may be received into membership, elected
to elder’s orders and be reported as having a seat in the
annual conference after having been employed in pastoral
work three successive years subsequent to reception
as a conference ministerial candidate, having satisfactorily
completed the required course of study (see
¶5410-5440) and having given satisfactory answers to
conference membership questions (see ¶8720).
B. Election to elder’s orders constitutes the acknowledgement
of the annual conference that the person so
elected has met all the biblical (1 Timothy 3, Titus 1)
and ecclesiastical requirements to serve as an overseer
in the church. Only an ordained elder may serve as a
ministerial delegate to General Conference, a conference
superintendent or a bishop.
C. The elder shall administer baptism and the Lord’s Supper,
solemnize marriages, and lead in divine worship.
When appointed to a society, an elder shall perform
the responsibilities of a minister.
Seminary Model
¶5410 To qualify for elder’s orders using this model, one shall:
A. be a conference ministerial candidate or ordained deacon;
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B. be a graduate of an approved John Wesley Seminary
Foundation school or other accredited seminary with
an M.Div. or equivalent degree, or have met the minimum
educational requirements (see ¶5510.B);
C. have completed three years of full-time pastoral experience
under conference appointment after becoming
a conference ministerial candidate;
D. be interviewed, certified and recommended by the
ministerial education and guidance board to elder’s
orders; and
E. be approved by the annual conference and be ordained
by the presiding bishop or appointee.
College Model
¶5420 To qualify for elder’s orders using this model, one shall:
A. be a conference ministerial candidate or ordained deacon;
B. be a graduate of an approved Association of Free Methodist
Educational Institutions school or other accredited
college, with a bachelor’s degree and a major in religion
or have completed approved courses in: Inductive Bible
Study, 2 semester credits; Introduction to Christian Doctrine,
2 credits; Biblical studies, 10 credits; Systematic Theology,
7 credits; Wesleyan Theology, 3 credits; Pastoral
Studies, 7 credits; Homiletics, 3 credits;
C. have completed three years of full-time pastoral experience
under conference appointment after becoming
a conference ministerial candidate;
D. be interviewed, certified and recommended by the
Ministerial Education and Guidance Board to elder’s
orders; and
E. be approved by the annual conference and ordained
by the presiding bishop or appointee.
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JT-XT (J-Term – Extended Studies) Model
¶5430 To qualify for elder’s orders using this model, one shall:
A. be a conference ministerial candidate or ordained
deacon;
B. have completed approved courses: Inductive Bible
Study, 2 semester credits; Introduction to Christian
Doctrine, 2 credits; Biblical Studies, 8 credits; Systematic
Theology, 3 credits; Wesleyan Theology, 3 credits;
Homiletics, 3 credits; Pastoral Care, 2 credits; Church
Administration/ Team Building, 2 credits; Spiritual
Formation, 2 credits; Leadership/Growth, 4 credits;
elective courses, 3 credits;
C. have completed three years of full-time pastoral experience
under conference appointment after becoming
a conference ministerial candidate;
D. be interviewed, certified and recommended by the ministerial
education and guidance board to elder’s orders; and
E. be approved by the annual conference and ordained
by the presiding bishop or appointee.
Apollos Model
¶5440 This model is established for those persons of unusual giftedness,
fruitfulness and experience as determined by the
conference ministerial education and guidance board according
to criteria described in the Ministerial Education
and Guidance Board Manual.
To qualify for elder’s orders using this model, one shall:
A. be initially approved by the local church and granted
a local ministerial candidate’s license;
B. be granted conference ministerial candidacy by the conference
upon recommendation of the ministerial education
and guidance board as determined by the candidate’s
satisfaction of the criteria for the Apollos Model;
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C. maintain an ordination readiness file which collects
the data documenting assessments, reports and
progress through the process as described in the Ministerial
Education and Guidance Board Manual;
D. complete the prescribed process of coaching, assignments
and assessment under ministerial education and
guidance board guidance;
E. be interviewed, certified and recommended by the
ministerial education and guidance board to elder’s
orders; and
F. be approved by the annual conference and ordained
by the presiding bishop or appointee.
Service Requirements for Ordination
¶5450
A. Conference ministerial candidates are required to
complete the equivalent of three years of full-time
pastoral service under conference appointment to
be eligible for ordination as elder. This service requirement
provides the church a meaningful time
frame for focused mentoring and observing the character
and giftedness of the potential ministerial
leader. The ministerial education and guidance
board may appeal to the Board of Bishops for a reduction
of this service requirement for a conference
ministerial candidate. It is unusual, however, for a
conference ministerial candidate to be ordained
without at least three years of full-time ministry experience,
including at least two years of service in
the Free Methodist Church.
B. For conference ministerial candidates appointed to
part-time service, the amount of service to be granted
each year is to be determined in consultation with the
local board of administration and the conference ministerial
appointments committee prior to the appointment
using these criteria:
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1. If the conference ministerial candidate is paid a
salary, the ratio of the part-time salary to a full-time
salary is the basis. For instance, a half-time salary is
equivalent to a half-year of service. If the conference
ministerial candidate is serving without salary, the
ratio of the part-time service to full-time service is
the basis. For instance, twenty hours per week is the
equivalent of one-half year of service.
2. While conference ministerial candidates are attending
seminary, up to one year of service may be
earned through practical service under supervision.
Ordination in Ethnic Ministries
¶5460
A. The ministerial education and guidance board in conferences
with non-English-speaking constituencies shall
be authorized to establish educational and other requirements
for the ordination of pastors, taking into account
their cultural and educational background. Such provisions
are to be developed in consultation with the conference
superintendent and the area bishop. Final approval
rests with the Board of Bishops.
B. In the case of ethnic ministries, where circumstances
warrant, upon recommendation of the ministerial education
and guidance board, and upon approval of the
area bishop, candidates may be ordained having less
than the required service requirements.
C. An ordained deacon may be allowed to serve as acting
superintendent or as assistant to the conference
superintendent for ethnic districts until such time as a
qualified elder is available for the position.
Ordination Credentials
¶5470
A. Ministers, whether located or itinerant, whose ordinations
are recognized by an annual conference, shall be
entitled to credentials from the president of the conference,
certifying their ordination. Duplicate copies
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of credentials for ministers received after June 10, 1969,
are remitted by the president of the conference for retention
and permanent filing by Ministerial
Credentialing Services.
B. Ordained ministers in good standing who unite with
another church or are granted permission to withdraw
from the Free Methodist Church shall deposit their credentials
with the secretary of the conference and receive
a receipt for them. If the credentials are not deposited
with the secretary of the annual conference
from which the minister has withdrawn, the credentials
shall be declared null and void by action of the
annual conference.
C. Ministers who are expelled from the church or who
are allowed to withdraw under charges must surrender
their credentials. If they refuse or neglect to deposit
them with the secretary of the conference from
which they have been separated, the conference, by
official action, shall declare them null and void.
D. In the event of the loss of ordination credentials, a certified
duplicate copy shall be made available through
the Board of Bishops’ office.
E. After a period of three years, an ordained person neither
appointed to nor actively seeking a recognized ministry
function in the life of a Free Methodist Church shall
deposit his/her credentials with the secretary of the conference
and receive a receipt for them (see ¶5630).
Conference Membership Transfers and
Termination
¶5500
A. The licenses of conference ministerial candidates and
credentials of ordained deacons and elders may be
transferred from one annual conference to another.
Transfers shall be by means of a certificate of standing
from the ministerial education and guidance board or
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Annual Conferences
the annual conference. This certificate is valid until the
next session of the annual conference to which the certificate
is given.
B. The annual conference or its ministerial education and
guidance board may give a certificate of standing to a
minister intending to join another denomination. Membership
in the conference and the church terminates
upon the giving of such a certificate.
C. A minister who unites with another denomination
without having requested or received proper credentials
of withdrawal from our church may, upon satisfactory
evidence of that fact, be declared withdrawn
by a majority vote of the conference.
D. The unauthorized founding of or the unauthorized
assumption of a leadership role in an independent
congregation by a Free Methodist minister is equivalent
to joining another denomination. All rights and
privileges of the minister cease and his/her credentials
must be deposited with the secretary of the conference.
E. A minister who is serving a conference and who plans
employment elsewhere the succeeding year shall notify
the superintendent at least sixty days prior to annual
conference, or, failing to give such notice, shall
apply to the ministerial education and guidance board
for permission to withdraw from the service of the
conference at the close of the current conference year.
F. When a superintendent is elected and accepts office
in another conference, the superintendent’s membership
shall be transferred to that conference. If a superintendent
serves more than one annual conference,
he/she shall choose membership in one of those conferences.
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Reception From Other Denominations
¶5510
A. Ministers from other evangelical churches who desire
to unite with the Free Methodist Church may be received
according to the church’s procedures, provided
that they:
1. satisfy an annual conference that they currently
have ministerial credentials;
2. give satisfactory answers to the questions which
the church proposes to:
a. lay persons for membership; and
b. ministers for admission to annual conference
membership;
3. indicate agreement with the church’s doctrine,
discipline, government and usages and give evidence
of appropriate gifts, graces and usefulness;
4. complete courses in Free Methodist History and
Polity and in Wesleyan theology; and
5. be recommended by the ministerial education and
guidance board and received by the annual conference.
B. No person may be ordained more easily by transfer
from another denomination than through meeting the
requirements of the Book of Discipline for Free Methodist
ministers. Equivalency is the guideline. The candidates
must qualify in both educational and service
requirements.
C. Candidates received shall be given an appropriate certificate
in lieu of ordination credentials.
D. The credentials of ministers from other denominations
will not be recognized if they have remarried and have
a divorced spouse living, or if their spouse has a divorced
spouse living, unless the Board of Bishops has
reviewed the ministerial education and guidance
board’s recommendation and approved admission into
the conference.
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Termination of Conference Membership
¶5520
A. Conference membership ceases when:
1. a conference honors the request of an ordained
minister to return to lay membership status in a
local church and receives the minister’s credentials;
2. an ordained minister voluntarily withdraws from
the conference and denomination, having surrendered
credentials (see ¶7170.C.4);
3. a conference allows an accused minister to surrender
credentials and return to lay membership in a
local church (see ¶7170.C.3);
4. a conference allows an accused minister to surrender
credentials and withdraw from the conference
and denomination under charges or complaints
(see ¶7170.C.5);
5. an ordained minister joins another denomination;
or
6. an ordained minister is expelled (see ¶7170.C.6).
B. Conference relationships change when ordained ministers
are located, either voluntarily or by unilateral
action of the conference. In such instances their memberships
and voting rights are transferred to the
churches where they are located while they remain
accountable to the conference for their doctrinal integrity
and character (see ¶5610, ¶5620).
C. Ordained ministers who leave the church after complaints
have been lodged against them and who regain
membership by any means shall not be allowed
to exercise any of the functions of the ministerial office
until they have fulfilled the requirements for restoration
according to ¶7230.
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Special Cases of Appointments
Left without appointment
¶5600 An annual conference may, upon the unanimous recommendation
of the ministerial appointments committee,
leave a minister without an appointment. Any ordained
minister left without an appointment two years in succession
may be located by vote of the annual conference.
Leave of absence
¶5610 An ordained minister not in active relationship to the ministry
of the Free Methodist Church may be given a leave
of absence by the annual conference on the recommendation
of the ministerial appointments committee. After
two years on leave of absence, a minister who is not restored
to an active relationship shall be located to a local
Free Methodist church as a located deacon or located elder.
One two-year extension of leave of absence may be
granted by an annual conference, with further consideration
for extenuating circumstances, upon recommendation
of the ministerial appointments committee. A minister
so located to a local church may be restored to the
itinerant relationship only by the annual conference that
voted the location. The published appointments of ministers
on leave of absence shall designate the reason for
the leave.
Located
¶5620 When an ordained minister is located by an annual conference,
the ministerial appointments committee shall fix
the place of membership after consultation with the minister
involved and the pastor and local board of administration
of the church involved. Ordained persons in good
standing shall be listed as located elders or located deacons
as the case may be.
Return to Lay Status
¶5630 An ordained minister who leaves appointed ministry to
pursue secular employment shall deposit his/her credentials
with the secretary of the annual conference where
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sue active pastoral ministry must make application to and
be recommended by the ministerial education and guidance
board where their credentials are held. This does not
pertain to special leaves of absence as authorized by the
conference ministerial education and guidance board.
Licensed Pastor
¶5640
A. Any person appointed to a church who is not a member
of the annual conference in which he/she is appointed
shall be designated a licensed pastor. A person
becomes a licensed pastor when approved for ministry
by the ministerial education and guidance board and
appointed by the ministerial appointments committee.
Licensed pastor status shall be renewed annually. Licensed
pastors have the right to administer the sacraments
of baptism and the Lord’s Supper and solemnize
marriages in that place if civil law permits.
B. No person may be appointed to serve as a licensed
pastor who does not meet the qualifications of a minister
outlined in ¶5310, ¶5650.
Divorce and Remarriage
¶5650 A ministerial member of a conference who divorces or is
divorced by his/her spouse may not remarry while the
former spouse lives until, upon recommendation from the
ministerial education and guidance board, the Board of
Bishops reviews the case and determines that the minister
has scriptural grounds for remarriage. A minister who
marries contrary to these guidelines shall not be reappointed
by the annual conference. This provision shall also
apply to a minister whose spouse has been divorced from
a mate who still lives.
Evangelists
¶5660
A. Evangelists are a class called of God to promote revivals
and to spread the gospel of Christ abroad in the
land, but not necessarily called to pastoral charges or
to government in the church.
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B. General evangelists devote full time to their ministry.
Conference evangelists are those limited by circumstances
to a part-time ministry.
C. All evangelists shall be recommended by the conference
administrative committee and approved by the
conference ministerial education and guidance board
prior to their appointment by the ministerial appointments
committee. They shall be entitled to the rights
and privileges of those appointed to pastoral charges
and shall be subject to the same rules and regulations,
so far as they apply to their circumstances. They shall
be subject to the restrictions of ¶5660.D. They shall
prepare a prospectus for publicity and use the standard
forms for evaluation.
D. No evangelist shall appoint or hold meetings where
he/she will interfere with the regular work of any society,
without the consent of the pastor and the superintendent.
Located Deacons and Located Elders
¶5700
A. Located deacons and located elders (persons holding
ordination but not itinerating) shall have their names
listed in the records of the annual conference and shall
be accountable to the ministerial education and guidance
board with respect to their character, conduct, and
doctrine. They shall be located to a particular society
by the ministerial appointments committee and shall
function in ministry under the direction of that society
(see ¶5620).
B. A located deacon or located elder may be transferred
to an itinerating ministry within the conference upon
the recommendation of the ministerial education and
guidance board, having given satisfactory answers to
the questions of ¶8720 and having received the approving
vote of the annual conference.
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C. Located deacons or located elders who move to
another conference area shall approach the ministerial
education and guidance board of that conference
requesting that their membership be received.
If and when a transfer is effected, it shall
then be the responsibility of the ministerial appointments
committee of the receiving conference to locate
the deacon or elder.
D. Located deacons and located elders shall function as
exemplary members of the society where they are located.
Neglect of duty, including persistent refusal to
participate in the life of the Free Methodist Church when
such participation is possible, shall subject them to the
discipline of the conference ministerial education and
guidance board. This discipline may include the request
for surrender of ordination credentials. However, no
located deacon or located elder shall be deprived of ordination
credentials without due process.
E. Located deacons and located elders shall be approved
annually by the ministerial education and guidance
board, upon recommendation by the pastor and local
board of administration of the church where they are
located.
Evaluation of Ministry Effectiveness
Preface
¶5800
A. The evaluation of ministry effectiveness is intended to
provide insight for the pastor and congregation on their
effectiveness in ministry. In addition, the information
gleaned from the evaluation is valuable to both the
conference ministerial appointments committee and
ministerial education and guidance board as each carries
out its work.
B. The ministerial education and guidance board not
only certifies pastors for work in the conference but
also through this evaluation, identifies areas of pas144
2003 Book of Discipline
toral ministry which need improvement and facilitates
this training.
C. The ministerial appointments committee makes its
decisions after reflection on information and perspectives
from the delegate(s), recommendations from the
superintendent, a confidential report from the pastor
and the results from the evaluation.
D. All who participate in the evaluation are encouraged
to do so with Christian grace, prayer and fasting, as
the Lord may lead.
E. The elements of the evaluation of ministry effectiveness
include:
1. annual staff evaluations to be handled by the
senior pastor and local board of administration.
For each conference-appointed staff person, the
ministerial education and guidance board will
review the local board of administration’s evaluation
as well as the character of these individuals.
2. a pastoral evaluation conducted annually by the
superintendent to assist the pastor in setting goals
and objectives for his/her ministry. The results of
each evaluation shall be submitted in appropriate
form by the superintendent to the ministerial education
and guidance board and/or ministerial appointments
committee. Periodically, the superintendent
will review progress with the pastor. The
pastor will review the evaluation with the pastors
cabinet and/or the local board of administration.
3. an evaluation of its ministry effectiveness by each
church every three years with the society’s participation.
The superintendent or designee, with the
pastor, will facilitate the evaluation. The results
will be communicated to the church, and shared
with the ministerial education and guidance board.
If the stability or mission of a local church is
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threatened, any member of the local board of
administration may move to request assistance
from a conference intervention team. If passed by
a majority vote of the local board of administration,
then the pastor, board of administration vice
chair or annual conference delegate shall make
this request known to the conference superintendent
who will respond within previously-established
conference guidelines.
4. an opportunity to assess the effectiveness of conference
ministries, provided during the local church
ministry effectiveness evaluation.
5. the use of evaluation tools developed by the ministerial
education and guidance board in consultation
with the area bishop.
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The Local Church
Chapter 6
The Local Church
Preamble
¶6000
A. The Free Methodist Church of North America is a body
of earnest Christians committed to the will of God as
revealed in the Bible, Methodist in doctrine and practice,
who consider themselves to be members of the
body of Christ in the world, the visible and universal
church of Jesus Christ.
B. The membership of the Free Methodist Church of
North America is organized into annual conferences,
and these into local congregations. These along with
the several institutions, auxiliaries, and agencies are
united by means of a common constitutionally structured
organization and are governed under the authority
of the Book of Discipline by duly appointed leaders.
We thus share forms of worship, fellowship and a common
mission.
C. Each local congregation accepts members on condition
of agreement with a covenant commonly approved
and accepted by all local congregations of the
church.
D. Each holds its real estate and all of its property and
assets in trust for the Free Methodist Church of North
America.
E. Each participates in the formulation of policy and the
approval of programs and procedures of the church
by duly elected ministerial and lay representation at
conference and general levels.
Bold paragraph numbers and section letters indicate those items which
may be changed by the board of administration. All others may only be
changed by the general conference.
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F. The Free Methodist Church of North America therefore
is a connectional church, a body of Christians
whose local congregations are united by a constitution
democratically established and ratified which provides
a common character and purpose for all. Consequently,
all local congregations shall clearly identify
themselves with the Free Methodist Church.
G. The Free Methodist Church admits to no geographic,
social, racial, or cultural limitations on Christ’s command
to preach the gospel of redemption and to share
His message of wholeness. We are called, within our
power and resources, to introduce all people to Jesus
Christ (Matthew 28:19-20). This includes the inner city,
the countryside, the villages and the marketplaces
around the world.
H. Mission begins in worship. Therefore we encourage
congregations to establish worship centers where
through prayers, music, meditation and the preaching
of God’s Word true worship might take place.
I. True worship of God demands service to one another
within the church and to those outside the church with
their varied needs. This service that we define as the
mission of the church includes Christian education,
evangelism, world missions and social services.
J. Christian education is a means of teaching the Word
of God so that both young and old can understand
Christian doctrine and life. To this end we conduct
home Bible studies, Sunday schools, weekday activities,
and other programs. We establish day-care centers,
elementary and secondary schools and institutions
of higher education, including seminaries, colleges and
universities. Free Methodist Communications produces
and markets books, magazines and other literature.
K. Evangelism is the work of witnessing and bringing
people to faith in Christ. To help our members bear
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The Local Church
such witness, we provide opportunities for training
and experience. We promote evangelism through
study, seminars and workshops, college and university
degree programs, use of lay witnesses, home Bible
studies and outreach ministries. Radio broadcasts,
television programs, audio and video tapes and all
other means of personal and mass communication
are used.
L. World missions involves sending the gospel message
to areas of need around the world. This is done through
a missionary endeavor that involves both long-term
missionaries and short-term volunteer workers. Evangelism
in the mission context is carried on through
churches, schools, hospitals, clinics, bookstores and
other appropriate means. The goal of our world mission
is to minister to the needs of the whole person.
M. Social service is the activity of the church in caring for
human need as an expression of the love of God. At
the level of the local church this may range from daycare
centers to senior citizen activities. Free Methodists,
individually or through the several agencies, cooperate
in the support of retirement homes, hospitals
and city missions. They also provide care for unwed
mothers and unwanted or orphaned children.
N. Many of these ministries converge in camping programs
in all sections of North America. Entire families
are united in family camps, youth and children have
specialized camping programs, and many other groups
are brought together for instruction, fellowship and
service.
Mission and Vision
¶6010
A. The mission of the Free Methodist Church is to make
known to all people everywhere God’s call to wholeness
through forgiveness and holiness in Jesus Christ,
and to invite into membership and equip for ministry
all who respond in faith. The biblical Great Commis150
2003 Book of Discipline
sion (Matthew 28:18-20; Acts 1:8) commands believers
to make disciples in every place and among all
peoples.
B. The vision of the Free Methodist Church is to be a
healthy biblical community of holy people multiplying
disciples, leaders, groups and churches. The path
to this vision requires every church to be a healthy
church with Spirit-filled leadership working a plan to
fulfill our Expected Outcomes (see ¶6070).
Characteristics of the Living Church
¶6020
A. The church is the body of Christ in the world. In worship,
the church comes together to meet the holy God
and to respond in obedience and love. In witness, the
church makes known the good news of Christ throughout
the local community and to the ends of the earth,
calling the lost to repentance and faith. In making disciples,
converts are brought into the body, baptized,
trained and equipped for service to Christ. In fellowship,
redeemed people experience their oneness in
Christ by sharing in one another’s lives with love and
concern. In service, the church corporately cares for
the needs of its own and others (Revelation 4; Acts 1:8;
Matthew 28:18-20; Ephesians 4:11-13; Acts 2:42; 26:17).
B. The Free Methodist Church is committed to developing
and maintaining caring fellowships. Our societies
are to be characterized by understanding, forgiveness,
mutual discipline and assistance. To experience Christian
fellowship, we must know one another well
enough to share strengths and weaknesses, joys and
sorrows. This enables us to build one another up in
the faith.
C. When persons are born of the Spirit of God, they become
members of the body of Christ (1 Corinthians
12:13). Church membership offers new Christians the
opportunity to pledge publicly their love and loyalty
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The Local Church
to Christ and the church, and to identify through membership
with a local congregation. It makes them integral
parts of a loving community, gives them a sense
of accountability necessary to spiritual growth, and
through mutual Christian commitment enables them
to better carry out their mission in the world.
Holiness – The Great Commandment of Our Community
¶6030 Believers pursue holiness in its most comprehensive meaning
of loving God with all their hearts, souls, minds and
strength, and our neighbors as ourselves. John Wesley
rightly identified happiness as the fruit of holiness; freedom,
the result of surrender to God; and peace, as the child
of forgiveness. The church calls on God for a renewed and
clear vision of holiness that brings the presence of God
near to the people of our time. This call to holiness not
only reaffirms our historical values, but heightens our responsibility
to openly confront sin, be it addiction, selfishness,
evil speaking, or anything else that dishonors the
name of God.
Disciple-making – The Great Commission of Our Community
¶6040 The church earnestly engages in evangelization and disciple-
making. We are not casual about pointing out the way
of life and holiness. We are concerned for the spiritual
growth of all those in our charge, whether pre-Christians,
new Christians or longtime Christians.
Non-Negotiable Fundamentals
¶6050 All structures, ministries and personnel of the church shall
reflect these non-negotiable fundamentals of the Free Methodist
Church:
1. We may not live in violation of the Scriptures.
2. We may not live in violation of the Articles of Religion,
the Constitution, the Membership Covenant or
the mission of the Free Methodist Church.
3. Our pastors may not live in violation of their ordination
vows.
4. Our leaders may not lead the church in ways which
detract or divert from our mission.
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Operational Values
¶6060 All structures, ministries and personnel of the church shall
reflect these operational values:
1. We are a connectional church. We are strengthened most
by our relationships based on truthfulness and grace.
2. We believe our mission drives everything we do.
3. We proclaim a grace that is free. Jesus said the crowning
work of authentic ministry is this: when the poor have
the gospel brought to them. Hence, the destitute and disenfranchised
of the world deserve our particular care.
4. We strive to make the message of the gospel relevant
to our culture by remaining faithful to God while showing
love and sensitivity to the world.
5. We accept all who come to us, seeing the most desperate
sinner with the potential to become a whole and
devoted follower of Jesus.
6. We see smaller groups and cells within the larger body
of Christ as the best environment for the birth,
mentoring, encouragement and care of believers.
7. We view our local churches as mission outposts. Our
pastors are appointed not just to a local congregation
and building, but to the evangelization of whole communities,
towns, or cities.
8. We see ourselves as an apostolic movement. We are a
“sent” people, charged with the task of reaching new territories
and new populations of people with the gospel.
9. We are Wesleyan in our doctrine and in our practice.
10. We value the guidance of the Scriptures and the consensus
of the church throughout her history.
11. We are to be a holy people. Our conduct and our teaching
are to reflect the holiness and love of God. We seek
nothing less than the healing of mind, body and soul
of all who come under our care.
Expected Outcomes
¶6070 All structures, ministries, and personnel of the church shall
produce these expected outcomes:
1. Every church a prayer-saturated congregation
2. Every church a worshiping congregation
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The Local Church
3. Every church a discipling congregation
4. Every church an evangelizing congregation
5. Every church a reproducing congregation
6. Every church a culture-engaging congregation
7. Every church a world-mission congregation
8. Every church a purpose-driven congregation
Membership
¶6100 In harmony with our mission statement that we “... invite
into membership and equip for ministry all who respond
in faith” the New Testament model of repentance,
faith and baptism shall constitute the primary requirements
for membership. This makes membership in the
Free Methodist Church as nearly as possible synonymous
with entering into the body of Christ. We are open to all
whom God has awakened and support them with the
healing and equipping power of the Holy Spirit in His
church. The purpose of membership preparation is to
identify life issues and receive assistance; identify theological/
doctrinal questions and attain answers; and learn
the mission of the church and express commitment to it.
The principles of Christian conduct as expressed in ¶3300-
3470 are to be the maturing life goals of all who are invited
into membership.
Admission into Membership
¶6110
A. The conditions for membership in the Free Methodist
Church are described in ¶151. Persons meeting these
requirements shall be admitted to the privileges of
membership. Those members, who rise to leadership,
shall also meet expectations described in ¶6200.E. (See
Pastors and Church Leaders Manual for guidance in membership
preparation.)
B. The ritual of membership is found in ¶8800.
C. Any person in good standing in an evangelical church
may be received into membership upon meeting the
requirements of ¶151.
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D. When two or more societies vote to merge, individual
membership is automatically transferred to the united
society.
E. Members who withdraw from the church with no complaints
against them at the time may by action of the
local board of administration be reinstated into membership
if the following conditions are met:
1. evidence of present faith in Christ; and
2. reaffirmation of the Membership Covenant.
F. Members living at a distance physically, spiritually or
emotionally from the society in which membership is held
and who are not attending, shall send to the pastor a written
testimony at least once a year describing their active
worship and involvement in a local church of similar doctrinal
beliefs. The pastor of that church shall confirm these
activities. Distant members who do not write or support
their home church financially may, after one year, have
their names removed from the active membership by action
of the local board of administration. The church shall
seek to contact all absentee members annually to ascertain
the viability of the membership connections and shall
respond accordingly (restore, remove permanently, remove
to the inactive list).
G. When members do not keep the Covenant and habitually
violate their vows, it is the responsibility of the
pastor(s) and the membership care committee to seek
in love to restore them. If such members refuse restoration,
they must be dealt with according to the due
process of the church (¶6330, ¶7300).
H. Members whose membership is terminated by any
cause except death or transfer to another church
shall have their names placed on an inactive list.
This list shall be held by the pastor in the hope of
restoration to active membership and fellowship in
the church. Membership for persons on the inactive
membership list may be restored according to
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the provisions of ¶6110.E. Inactive members shall
not be reported in the Yearbook or any other official
membership data.
I. Members whose membership is terminated by death
or transfer to another church shall have their names
placed on a separate list to be kept as a record of former
members.
Youth Membership
¶6120
A. All members under sixteen years of age shall be known
as youth members. They shall not be counted in the
allocation of financial goals by the annual or general
conference. Their number shall be kept in a separate
column in the statistical report. They are not eligible
to vote in business meetings.
B. The names of youth members shall be reviewed by
the local board of administration at least once each year,
with a view to character cultivation and Christian nurture.
C. At age sixteen youth members may be approved by
the local board of administration for adult membership.
To be admitted as adult members, they must answer
satisfactorily the questions for adult membership
before a public meeting of the church.
Associate Membership
¶6130 Free Methodist students and servicemen and women, and
their families, living at a distance from their home and
church, may be granted associate membership in another
Free Methodist church. All rights and privileges except the
right to vote shall be granted. Associate members shall be
recorded on a separate list.
Transfer of Membership
¶6140
A. Members desiring to move to another society or to
unite with another evangelical church are entitled to a
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letter of transfer, and if in good standing, shall receive
it upon request.
B. Members wishing to transfer to another society must
have a letter of transfer from the pastor (see Pastors
Handbook). When giving a letter of transfer, the pastor
shall promptly notify the pastor of the society to which
the letter is addressed. The letter of transfer is valid
for one year.
C. Members given a letter of transfer shall remain members
of, and be amenable to, the society by which the
letter was given. Once the letter is presented to another
society and they are received into membership,
they shall be responsible to the new society for their
conduct.
D. It shall be the duty of the pastor receiving the letter to
notify the pastor who gave it (see Pastors and Church
Leaders Manual).
E. Youth members may be transferred to another society
by the pastor giving a letter of transfer (see Pastors and
Church Leaders Manual).
F. The conference superintendent must give consent for
the issuing of a letter of transfer for a licensed pastor
in charge of a society (see ¶5640).
Membership – Special Circumstances
¶6150
Conferences of mission origin as well as in North
America who, for cultural reasons, encounter difficulties
with membership procedures as outlined in ¶ 6100-
6110 may revise these procedures so long as they do
not violate the doctrine or ecclesiology of the Free Methodist
Church. Revised procedures shall be sponsored
by the Board of Bishops which shall study them to assure
that the constitutional requirements and guarantees
of membership are carefully safeguarded and submit
them to the board of administration for approval.
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Local Church Administration
¶6200
A. A local church is composed of two classes of members:
adult and youth. The steps to membership are
found in the sections of the Constitution under Membership
and Covenant (¶150-160).
B. A business meeting of the members is called a society
meeting and is conducted at least annually. The purposes
of this meeting include the election of officers and a review
of the year’s progress and of plans for the upcoming
year.
C. New societies and smaller churches should view the
organization outlined as a goal to be reached as the
church grows and ministries expand. Some offices/
functions may be omitted or combined in such instances.
D. Recognizing the diversity in the Free Methodist Church,
diversity in board and ministry structures is needed to
meet the expected outcomes. Ministry settings vary due
to size, goals and culture. The local church is free to
organize its boards and ministry structures in such a
manner as to maintain Free Methodist values while accomplishing
the Expected Outcomes (see ¶6070).
E. Selecting Leaders
1. Leaders of the local church give substance and
direction to the church as they seek to fulfill our
Expected Outcomes. They pray, strategize and
focus the energies, spiritual gifts and passion of
the whole body.
2. Leadership and/or policy-making positions shall
be filled by members who:
a. live consistently within scriptural guidelines
(expectations) for leaders (e.g. Exodus 18:21,
Acts 7:3, 1 Timothy 3:1-13 and Titus 1:5-9) and
express Christlike attitudes in life and in rela158
2003 Book of Discipline
tionships (e.g. Matthew 20:26-28; John 15:12-17;
Acts 6:1-7 and Ephesians 4:1-17);
b. give evidence of spiritual gifts such as leadership,
faith and administration;
c. agree with and sincerely seek to live out the
goals for their maturing life in Christ;
d. continue in harmony with our doctrine, membership
covenant and mission; and
e. are vital in faith, faithful in attendance and
financially supportive of their church to at least
the level of a tithe.
3. Leadership and/or policy-making positions are
defined as: the board of administration, delegate(s),
nominating committee, financial chairman and/
or treasurer, plus other key ministry or teaching
position as determined by the local board of administration.
Society Meeting
¶6250
A. The society meeting shall be composed of the full members
of the society. Youth members are ineligible to vote
(see ¶6120).
B. The pastor shall be chair of the meeting without vote.
The secretary of the local board of administration shall
be the secretary of the society. The minutes of the society
meetings shall be kept in the record book of the
local board of administration.
C. The meeting shall be announced at least ten days before
it is held. Absentee voting is not permitted.
D. Prior to the annual election process, the pastor shall
present to the society the scriptural qualifications for
lay leadership positions such as those noted in
¶6200.E.
E. Annual Conference Lay Delegates.
1. Adult members, with the exception of conference
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The Local Church
ministerial candidates, who conform to the conditions
outlined for leaders in ¶6200.E.2, are eligible
to be a delegate(s) or reserve delegate(s). However,
a delegate who is received as a conference
ministerial candidate during the current session of
the annual conference shall not be disqualified to
serve as a delegate. The society shall, from those
nominated by the nominating committee, elect by
ballot their delegate(s) and reserve delegate(s) to
the annual conference, according to the provisions
in ¶5010. The election of the delegate(s) and reserve
delegate(s) shall be by separate ballot and
shall each require a majority vote of those present
and voting. The secretary will provide a
crediential(s) for the delegate(s).
2. Delegates serve as liaison between the society
and its appointed personnel, as well as between
the conference and the society. Their primary
tasks include: representing the local church at
annual conference; participating in conference
activities as requested; representing the church
to the superintendent; preserving unity within
the body by promoting peace and harmony between
the members.
3. Delegates are to support pastors and staff in the
planning and promotion of Great Commission
strategies.
F. The society shall elect a nominating committee (see
¶6310).
G. The society shall elect adult members from the local
church to serve in various capacities on the local board
of administration, in addition to those named by virtue
of office.
H. The society may determine the number of stewards
and may elect a board of stewards (see Pastors and
Church Leaders Manual).
I. The board of administration may serve as the trustees
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of the church, or others may be elected. All trustees
shall be elected as specified in the charter or bylaws or
by civil law (see ¶6400.B).
J. The society shall elect a treasurer who shall be an adult
member of that society. He/she shall keep a record of
all money received and expended by the church and
report to the society (see 6300.G).
K. A financial review or audit shall be performed annually.
L. The society may elect other personnel to serve the
church.
M. The society may elect a pastors cabinet (see ¶6320).
N. The society shall determine the propriety of incorporating
and identify the local church governing body
required by the state (see ¶6400).
O. The pastor’s state of the church, the treasurer’s and
board or committee reports will be given at the annual
society meeting.
P. The pastor or local board of administration may call a
society meeting.
Q. Robert’s Rules of Order in the latest edition shall be the
standard of parliamentary procedure in the sessions
of the society meetings.
R. A suggested order of business for a society meeting
may be found in the Pastors and Church Leaders Manual.
Standing Boards and Committees
Local Board of Administration
¶6300
A. The local board of administration shall be composed
of the senior pastor and ministry leaders in the church
as determined by the society. It is recommended that
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The Local Church
there shall be no less than seven, nor more than fifteen
members. At least one delegate and one trustee shall
be included. It is also recommended that no member,
with the exception of the pastor, serve for more than
six consecutive years.
1. In consultation with the conference superintendent,
the local church may choose other structures
and titles to appropriately reflect operational values
and desired outcomes.
2. Board members shall be representative members of
the local church, faithful in worship attendance,
involved in ministry, and should also be supportive
financially at least to the level of the tithe (see ¶6200.E).
3. Only adult members of the local church may serve
on the local board of administration, except that
members of an annual conference may serve on
the board if the society elects them.
4. Whenever practicable, the board shall meet once a
month.
B. The pastor shall be chair of the board, except as provided
in ¶5110.D.3-4, and when absent, a chair shall
be elected. Annually, the pastor may designate a layperson
as presiding officer of the local board of administration,
from among those elected to serve on this
board, upon mutual agreement and confirmation by
the board.
C. The pastor is an ex-officio member of all boards and
committees.
D. The local board of administration shall work in partnership
with the senior pastor to provide vision, general
oversight, planning and coordination of the ministries
of the church. The purpose shall be to stimulate
and ensure the furtherance of the congregation’s mission
and the spiritual growth and development of the
entire body. The board shall provide spiritual leadership
for the society. It shall seek to be guided by and
strive to model the scriptural admonitions found in
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Matthew 28:19-20; Matthew 22:37-39; Ephesians 4:11-
16; Matthew 20:25-28; John 17:20-21; that we may be
presented to Christ in accordance with Ephesians 1:22-
23; John 13:34-35; 1 Corinthians 14:33; Galatians 5:22-
23; James 3:17; and Hebrews 12:14.
E. The pastor, in partnership with the board, is responsible
for making provision to accomplish the mission of
the church including Christian education, evangelism,
missions, church growth and the work of stewards.
F. The board shall elect a secretary, an adult member of
the Free Methodist Church, who shall also serve as the
secretary of the society. The secretary shall keep minutes
of the proceedings of the local board of administration
and of the society meetings, and shall record
all marriages and baptisms.
G. The treasurer of the society shall keep a record of all
monies raised and of the manner in which they are
expended. The treasurer shall provide a detailed
monthly financial statement in writing to the finance
committee and the local board of administration, with
a full report to the annual society meeting.
H. To safeguard the treasurer, it is recommended that the
board elect tellers who shall count each offering and
provide the necessary documentation for the financial
review or audit.
I. A financial secretary may be elected if the size of the
congregation and amount of funds handled make it
advisable. Duties of the financial secretary shall be defined
by the local board of administration.
J. It is recommended that the local board of administration
elect from the members a finance board. The pastor
and the treasurer shall be ex-officio members. The
finance board shall report regularly to the local board
of administration (see ¶6440.A).
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The Local Church
K. Upon the joint request of the pastor and the finance
board, the financial books shall be made available for
examination.
L. The members of the finance board shall see that each
member of the society is solicited for the support of
the local work and urged to give regularly (weekly,
monthly, or quarterly) according to his/her means (see
¶6430).
M. The board shall keep a permanent record of all baptisms,
weddings and funerals; a list of the names and
addresses of all members, with time and method of
reception, date of birth and baptism, completion of
pastoral instruction classes of each, and time and reason
for termination of membership. Each year the senior
pastor will oversee the completion of the local
church annual report.
N. The board shall organize itself to provide oversight for
the ministries of the church according to need. It shall
give attention to providing leadership for evangelism
and church growth, world missions, Christian education
and the spiritual health of the congregation.
O. The board shall provide for a membership care committee
consisting of the pastor(s) of the church and up
to five additional members of the church who shall be
chosen on the basis of demonstrated Christian maturity,
and with representation of both women and men.
P. Where a separate membership care committee is not
feasible, these duties may be assigned to an existing
committee such as the pastors cabinet (see ¶6320).
Q. The board licenses local ministerial candidates according
to the guidelines provided in ¶6500.
R. Robert’s Rules of Order in the latest edition shall be the
standard of parliamentary procedure in the sessions
of the local board of administration.
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2003 Book of Discipline
S. A suggested order of business may be found in the
Pastors and Church Leaders Manual.
Nominating Committee
¶6310
A. At the annual meeting, the society shall elect by ballot
from its adult membership a standing nominating committee
of not fewer than three nor more than nine persons,
plus the senior pastor. The society shall consider
persons for this committee who are spiritually mature
and who understand and actively pursue the mission
of the church. The society shall determine the size of
the nominating committee, the duration and rotation
of terms and any term limits. The nominating committee
may not present nominations for the next nominating
committee; however the society may allow for
nominations from the membership to be received in
advance of the annual meeting. In this case, a form for
nominations shall be provided at least thirty days prior
to the election. The local board of administration shall
process these nominations and provide a ballot including
the names of all available nominees. In addition,
the society may determine whether nominations will
be allowed from the floor and set a standing rule in
advance to that effect.
B. The objective of the nomination process is to identify
persons of spiritual maturity, giftedness and fruitfulness
in ministry, and to provide appropriate roles for
each to participate in the overall mission of the church.
C. The society and the board of administration shall ensure
a member’s right to submit nominations.
D. The nominating committee shall:
1. recommend to the society persons to serve in the
leadership roles of all standing committees or
boards;
2. nominate annual conference delegates, if the society
so chooses, presenting at least two nomina165
The Local Church
tions for each delegate position for election by
ballot (see ¶6250.E);
3. consult ¶6200.E when considering persons for
the position of delegate(s) and reserve delegate(s)
to annual conference and for all leadership positions.
The board of administration shall establish
a procedure whereby the pastor and/or
cabinet can review the nominations and remove
from the final ballot the names of members who
have shown inadequate growth in Christian practice
or Christ-likeness. Prior to the annual election
process, the pastor shall remind the society
and/or nominating committee (whichever is
most appropriate) of the scriptural qualifications
for leadership positions as defined in
¶6200.E; and
4. make their report available to the society at least
ten days prior to the election.
Pastors Cabinet
¶6320
A. Each society may elect a pastors cabinet. It shall be
composed of not fewer than three nor more than nine
lay members, including representation by delegate(s)
to annual conference. The pastor may nominate onethird
of the cabinet and shall serve as chair. A lay vicechair
may be chosen to serve in the event of the pastor’s
absence or to consider congregational complaints when
necessary. No meeting shall be held without the
pastor’s knowledge and consent.
B. The cabinet is to assist the pastor in making his/her
ministry more effective in these ways:
1. serve as a prayer cabinet;
2. be available for counsel;
3. keep the congregation informed concerning the
nature and function of the pastoral office;
4. keep the pastor advised concerning conditions
within the congregation as they affect relations
between pastor and people;
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2003 Book of Discipline
5. serve as a planning committee;
6. serve as a personnel committee, offering counsel
on staff employment, reviewing compensation
and making recommendations relative to pastoral
and staff compensation to the appropriate committee
or board;
7. assist in selecting suitable supply pastors when
the pastor is to be absent, groups for special services
and special speakers, unless otherwise provided
for by the local board of administration;
8. serve as the church calendar committee;
9. serve as the membership care committee when so
designated by the local board of administration;
and
10. assist the pastor in counseling and guidance of
local ministerial candidates (see ¶6500).
Membership Care Committee
¶6330
A. The local church may have a membership care committee.
It shall consist of the pastor(s) of the church and up
to five additional members of the church who shall be
chosen on the basis of demonstrated Christian maturity,
and with representation of both genders.
B. When the local board of administration so decides, the
duties of the membership care committee may be assigned
to an existing committee.
C. If cases arise for which the membership care committee
can find no disciplinary direction, it shall refer the
matter to the conference superintendent who may confer
with the area bishop (see ¶6110.G).
D. The membership care committee shall:
1. assist the pastor(s) in identifying and recruiting
members;
2. review the membership rolls at least annually;
3. counsel with members whose conduct and relationship
to the church may be cause for concern, such as
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The Local Church
the threatened breakup of a marriage (see ¶3440.A);
4. make recommendations to the local board of administration
regarding the membership status of
those who have been counseled;
5. provide continuing ministry to former or inactive
members (see ¶6110.H); and
6. perform the duties of discipline prescribed in
¶7300.C-D.
Christian Schools
¶6340
A. The Free Methodist Church of North America shall
encourage and promote the establishing of Christian
day schools (see ¶4320.P, ¶5270).
B. It is recommended that such schools be designated
Light and Life Christian Schools.
C. Light and Life Christian Schools are expected to maintain
a Christian emphasis and exceed state educational
standards.
D. Responsibility for the operation of Light and Life Christian
Schools shall rest with the local board of administration,
which may elect a board of directors to give
specific oversight. If a Light and Life School board of
directors is in place, it shall provide financial and statistical
reports to the local board of administration at
least once each quarter. The Light and Life School board
of directors, of whom at least two-thirds shall be members
of the Free Methodist Church, shall cooperate with
the conference board in accord with the guidelines established
by the board and the annual conference.
E. The local board of administration which has responsibility
for the operation of a Christian School, Preschool
or Day Care program shall require an annual financial
report to be completed by a qualified auditor or accountant.
F. A person shall be employed by a local church to be prin168
2003 Book of Discipline
cipal of its school only after meeting these criteria:
1. the local board of administration has determined
that the candidate’s educational and spiritual leadership
is appropriate;
2. the conference ministerial education and guidance
board, upon examination of the candidate’s
qualifications, has given employment approval to
the local society;
3. the local board of administration approves the
candidate for employment; and
4. the candidate is, or upon employment will become,
a member of the Free Methodist Church.
G. The leadership commitments, mission commitments
and connectional commitments as found in ¶4810 for
Denominational Institutions shall apply, as appropriate,
to Light and Life Christian Schools. Any complaint
of violation of any of these principles shall be directed
to the Light and Life Christian Schools board of the
conference in which the school is located. Should the
complaint be found to be valid, the board shall apply
such penalty to the school found guilty as it deems
appropriate. Such school, however, shall have the privilege
of appeal, with full hearing, to the conference administrative
committee.
Property and Finance
¶6400
A. Before an annual conference, a pastoral charge, or a
society purchases real estate, the articles of incorporation,
wherever the law will permit, shall provide
that the corporation be subject to the rules, regulations,
doctrines, and Book of Discipline of the Free
Methodist Church, incorporated as “The Free Methodist
Church of North America,” as from time to time
adopted by the general conference of that church insofar
as they do not contravene the civil laws. When
incorporation is complete, the deed(s) shall be made
out directly to the owning body in its corporate name
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The Local Church
and shall without exception contain the trust clause
in ¶6400.D.
B. The board of administration of an annual conference,
a pastoral charge, or a society of the Free Methodist
Church shall have and hold in trust (see ¶6400.D) any
and all property committed to it. Whenever local law
requires church property to be held by trustees, references
in the Book of Discipline to “Board of Administration”
may be construed to be synonymous with
“Board of Trustees.” The board of administration shall
be elected by ballot where civil law requires. The task
of caring for property and facilities may be referred to
a separate properties committee.
C. The board of administration of the owning body shall
see that titles are good; that deeds are drawn in harmony
with civil law; that they are immediately recorded;
and that abstracts and other valuable papers
are safely stored.
D. Trust Clause. All property, whether real, personal, or
mixed, acquired by any local society, pastoral charge,
annual conference, or other body, whether incorporated
or unincorporated, shall be held subject to the
foregoing trust whether appearing in the evidence of
title, or whether left out of such evidence of title, by
mistake, inadvertence, willfully, or otherwise; and can
only be released pursuant to the provisions of ¶6400.F
of the Book of Discipline.
“In trust for the use and benefit of the Free Methodist
Church of North America, incorporated under the
name of ‘The Free Methodist Church of North
America,’ subject to the Book of Discipline, usages, and
ministerial appointments of said church, as from time
to time authorized and declared; and, if sold, the proceeds
shall be disposed and used in accordance with
the provisions of said Book of Discipline, and the civil
law; and in further trust and confidence that in the
houses of worship now constructed or that may here170
2003 Book of Discipline
after be constructed on said promises hereby conveyed,
the seats shall be forever free; and in further trust and
confidence that the said trustees and their successors
in office shall permit at all times the preachers who
may be duly authorized according to the Book of Discipline
of the said Free Methodist Church, to hold religious
services in said houses of worship according to
said Book of Discipline.”
E. An annual conference, a pastoral charge, or a society
shall not accept a deed which contains a clause by
which the land conveyed may revert to the original
grantor, the heirs, or assigns, nor shall it permit church
property to be sold, mortgaged, or otherwise encumbered
for current expenses. No other denomination
shall be permitted to hold stated appointments in any
Free Methodist churches without the consent of both
the pastor and a majority of the local board of administration
of the pastoral charge or society.
F. Whenever it becomes advisable and the electing body so
authorizes, the local board of administration may sell or
encumber or otherwise dispose or convey church property
by securing the consent of the superintendent of the
conference in which the property lies and of the Board of
Directors of the Free Methodist Church of North America,
provided that in all cases the proceeds of such sale or
encumbrance shall be used for the purchase or improvement
of property for the same local church, or held subject
to the order of the annual conference in which the
property lies. If within three years of the date of sale or
encumbrance the proceeds have not been so used, the
administrative committee of the annual conference may
name a committee to cooperate with the local church to
lay plans for using such proceeds. If after two years of
such cooperative effort satisfactory plans have not been
developed, the annual conference may take control of
the proceeds. In the case of annual conference property,
the authority so given may either be limited to specific
property or may be a general authorization pertaining to
any or all of its property.
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The Local Church
G. Whenever any property is no longer used permanently
for church purposes and it is so declared by the annual
conference, the local board of administration, if any remains,
shall sell it and turn over the proceeds of the
sale to the annual conference or convey the same to the
conference in its corporate name. If the local church
board should refuse to do so, their offices shall be declared
vacant by the annual conference and shall be replaced
by the conference designees. If no such board
remains, the annual conference shall take possession of
the property by due process of law. The annual conference
may sell and convey such property and the proceeds
of sale may be used as the conference may direct,
in accordance with the civil law.
Construction of Churches
¶6410
A. Church buildings are a visual testimony to the surrounding
community of the church’s faith in God;
therefore architecture, interior arrangements and landscaping
shall convey honor and reverence for God. All
churches shall clearly identify themselves as Free Methodist.
All structures shall be built in compliance with
zoning laws and building codes, and shall be compatible
with the prevailing architecture of the neighboring
area. New buildings shall be easily accessible to
the physically handicapped. All seats shall be free. Interior
arrangements shall assist in making the preaching
of the Word central in our services. Careful planning
is necessary, including consideration of utility and
maintenance costs, safety, acoustical features, and the
long-term needs of the church.
B. No step shall be taken involving pecuniary liability in
constructing houses of worship or parsonages, or in
purchasing real property of any kind, until the finance
plan is approved in writing by the proper conference
boards as determined by the annual conference.
C. Each annual conference may appoint a buildings and
locations committee of not less than three or the ad172
2003 Book of Discipline
ministrative committee may serve this function. No
real property shall be purchased or building constructed
within the bounds of the conference without
this committee’s approval in writing both of the location
and the plan of the building, and of the title of the
property. When a church building is involved, this committee
shall make sure that proper accommodations
have been made for the projected ministries before giving
its approval.
D. No houses of worship, parsonages, or other buildings
shall be purchased or constructed on leased ground,
except on reservations or in other places where it is
impossible to secure a deed in fee, or without the unanimous
written consent of the administrative committee
of the annual conference in whose territory the
property is situated.
Church Merger/Closing
¶6420 The determination of the continuance, merger, or closing
of a local church by an annual conference, when recommended
by its conference administrative committee, shall
be based on the following considerations; recent growth
patterns, proximity to other Free Methodist churches, the
present and long range priorities of the location, facilities
and financial ability. In the event that membership of a
society declines below a minimum of ten supporting adult
members, or is deemed by the conference board of administration
to be incapable of adequately supporting the society,
the conference administrative committee may at its
discretion assume responsibility for the property.
Raising of Funds
¶6430
A. The support of the church is to come from the tithes,
offerings and gifts of its people. The membership is
requested to cooperate heartily by giving not less than
one-tenth of their income for the Lord’s work (see
¶6200.E, ¶8800.5).
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The Local Church
B. Other methods for the raising of funds may be used
by constituents of our churches providing that:
1. they are not a substitute for the giving of tithes and
offerings;
2. they are consistent with the ethics and practices of
our faith; and
3. the church itself does not serve as a marketing
agency for the commercial products of its constituency.
C. The church may support community-wide efforts to
raise funds for worthwhile projects so long as the fundraising
effort does not benefit the Free Methodist
Church, and is consistent with the ethics of our faith
and membership covenant.
D. All fund appeals to be made by local churches outside
of their annual conference must first be cleared by the
administrative committee of the conference(s) into
whose area the appeal is to be sent.
Support of Pastors
¶6440
A. It shall be the duty of the finance board to consult with
the pastor and then prepare an estimate of the amount
necessary for the support of the pastoral staff. This estimate
is to be presented to the local board of administration
for action (see ¶6300.J).
B. If a pastor chooses not to occupy the parsonage, the
local board of administration may rent it out to others
and shall pay the pastor a housing allowance not less
than the rent received, less any additional taxes or insurance
required.
Resources
¶6450 Superintendents, pastors and lay members are encouraged
to make frequent use of resources such as:
Chaplains Guidelines Manual,
Deacon Handbook,
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2003 Book of Discipline
Local Ministerial Candidate Handbook,
Ministerial Education and Guidance Board Manual,
Pastors and Church Leaders Manual,
Superintendents Manual, and the
Working Together in the Twenty-first Century booklet.
Local Ministerial Candidates
¶6500
A. A local ministerial candidate is one who is seriously
considering a call to full-time Christian ministry and
who has completed the processes of licensing. Local
ministerial candidate status provides the opportunity
to explore the perceived call to ministry with the pastor
in the context of the local church. Prior to being
approved to work toward a local ministerial candidate
license, the person shall have been a member of
the church long enough to have given evidence of
possessing the developing qualities and gifts normally
expected of a Christian minister: a heart for
God and the mission of the church, leadership potential,
good conduct and the ability to work with
people.
B. Persons who do not show adequate potential of being
an elder who can lead a congregation to fulfill the mission
of the church and our expected outcomes, should
be counseled at an early time to consider the support
and service role of a deacon.
C. The pastor shall enter into a mentoring relationship with
the potential local ministerial candidate, establishing a
learning contract (see Local Ministerial Candidate Handbook).
The pastor shall journey with the individual
through licensing as local ministerial candidate, and possibly
even through licensing as a conference ministerial
candidate. A local ministerial candidate shall be amenable
to instruction, supervision and related discipline
to assure growth in grace, knowledge and leadership
skill (see ¶6300.Q, ¶6320.B.10).
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D. Licensing as a local ministerial candidate is contingent
upon:
1. membership in the Free Methodist Church;
2. exploring a call to ordained ministry in a mentoring
relationship with pastor/designee (see Local Ministerial
Candidate Handbook);
3. an interview with and approval by the local board
of administration upon satisfactory answers to the
questions provided in ¶8700.A; and
4. receiving a local ministerial candidate certificate
before the congregation upon satisfactory answers
to the questions provided in ¶8700.B.
E. Following licensing, the new local ministerial candidate
opens a file with Ministerial Credentialing Services
(see Local Ministerial Candidate Handbook).
F. The names of all local ministerial candidates shall be
reported to the annual conference ministerial education
and guidance board.
G. A local ministerial candidate shall maintain membership
in the church that licensed him/her, unless appointed
as a licensed pastor (see ¶6500.H).
H. A local ministerial candidate appointed as a licensed
pastor shall hold membership in the church served (see
¶5640).
I. A local ministerial candidate’s license is subject to annual
review and renewal by the local board of administration.
J. A local ministerial candidate, who after four years does
not actively progress toward conference ministerial candidacy
leading to elder’s orders, shall choose to study
for the diaconate or to serve in another lay capacity, thus
discontinuing the local ministerial candidate license.
K. A local ministerial candidate appointed by a ministe176
2003 Book of Discipline
rial appointments committee to have charge of a society
may administer the sacraments of baptism and the
Lord’s Supper and solemnize marriages in that place
if civil law permits.
L. Finally, the local board of administration recommends
to the conference ministerial education and guidance
board that the candidate be accepted as a conference
ministerial candidate.
Deacons
¶6600
A. Deacons are members in good standing in the Free
Methodist Church. They are persons of good reputation,
full of wisdom and the Spirit, whose spiritual gifts
from God have been confirmed by their local churches.
In response to God’s call on their lives, deacons offer
servant-leadership in particular areas of congregational
life, according to the gifts and graces God has given
and they have developed. Complementing the work
of elders, deacons serve the local church by assisting
and leading the membership to carry out its ministries
to one another and the world.
B. The specialized ministries of the deacons include, but
are not limited to, ministries of:
1. care and mercy
2. worship and music
3. administration and organization
4. spiritual nurture and counsel
5. outreach and service
C. Under the leadership of the pastor(s), local congregations
will help people recognize, accept and use their
gifts in ministry. In due course, God will call some to
lead the body in specialized ministries, assisting the
pastor(s) in equipping the people for ministry and
dedicating significant time to this work.
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The Local Church
D. Under the guidance of the pastor(s) and the local board
of administration, persons called to such ministry will
be recognized, encouraged, mentored, trained, examined
and certified for the diaconate.
1. The local board of administration shall guide prospective
deacons in a process of study and
mentoring appropriate for their areas of ministry
and according to denominational standards. In
the process, the local board of administration will
give due consideration to character, calling, gifting,
training and fruitfulness in ministry (see Deacon
Handbook).
2. When a prospective deacon or his/her spouse has
been divorced, clearance for ministry shall be required,
according to denominational guidelines
used by the bishops. The ministerial education
and guidance board will review and recommend
clearance for ministry to the local board of administration
for final approval. The file will go to the
conference office, so that if the deacon were later to
proceed to elder’s orders, the bishops would have
access to the previous endorsement.
E. Upon meeting the requirements and completing the
process of preparation, the local board of administration
shall approve the candidate for consecration as
deacon within the local church. The conference superintendent
or designee shall consecrate the deacon with
the assistance of the pastor(s) and other deacons. The
local Free Methodist Church shall issue a certificate of
consecration to the newly consecrated deacon.
F. On an annual basis the local board of administration
shall review and approve deacons within their care as
to their character and performance in ministry. When
appropriate, with due process, the local board of administration
may discontinue certification.
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2003 Book of Discipline
The Deacon’s Role
¶6610
A. Deacons remain members of the local Free Methodist
Church with no official standing in the annual conference.
Deacons may therefore serve as lay delegates to
annual conference and general conference.
B. The deacon’s particular ministry role is defined by his
or her individual gifts, passions and calling from God.
Deacons may therefore serve the local congregation in
a variety of ways.
C. Deacons may administer the sacraments only when
authorized by an elder.
D. The consecration of a deacon will be valid only in that
local church. Whenever a deacon transfers membership
to another Free Methodist Church, the receiving
pastor may decline to recognize the prior consecration.
If the pastor chooses to affirm the transferring deacon’s
consecration, the person may be approved for ministry
in the new congregation after review by the pastor
and local board of administration of the receiving
church.
E. A composite record or list of deacons will be kept at
the conference office and not listed in the denominational
Yearbook. They shall be clearly distinguished
from ordained located deacons who are listed in the
Yearbook.
Pastoral Staff Assistants
¶6700 These guidelines apply to part-time or full-time paid local
church pastoral staff, ordained, consecrated deacons or lay,
such as associate/assistant pastors, ministers of visitation
and outreach, ministers/directors of music, ministers/directors
of Christian education, and ministers/directors of
youth. These provisions do not apply to short-term appointments
of less than four months or to unpaid positions.
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The Local Church
Selection/Appointment
¶6710
A. When a local church determines that additional pastoral
staff is needed, the senior pastor shall consult
the conference superintendent before any local action
is taken. The superintendent shall represent the
ministerial education and guidance board and the
ministerial appointments committee in the initial
stages of selecting a suitable person for the proposed
position.
B. The process of selecting a staff member shall involve
the senior pastor, the local church, the ministerial education
and guidance board, and the ministerial appointments
committee.
1. The senior pastor shall have the privilege of nominating
pastoral staff. They shall be in harmony
with the doctrine of the church, agreeable with the
pastor’s approach to ministry and willing to work
under leadership.
2. The local board of administration shall select a
personnel committee which may be the pastors
cabinet, and must include the senior pastor. This
committee shall establish a job description which
delineates the responsibilities of the staff member
and recommends salary and benefits. The committee
shall screen and interview candidates, using
conference applications and reference forms,
and present its report to the local board of administration.
If the local board of administration accepts
the recommendation of the pastor and personnel
committee, it shall then forward the recommendation
to the ministerial education and guidance
board for approval.
3. The ministerial education and guidance board
shall review the application and recommendation
from the local church.
4. If the ministerial education and guidance board
approves the recommendation and the prospective
staff member is (or anticipates being) in con180
2003 Book of Discipline
ference relationship, the recommendation shall be
referred to the ministerial appointments committee,
which shall have final jurisdiction regarding
appointment.
Supervision
¶6720
A. The pastoral staff assistant shall work under the supervision
of the senior pastor, in accordance with the
job description. The pastor and assistant(s) shall meet
regularly (preferably weekly) for prayer and planning.
They shall meet at least once yearly with the personnel
committee to review the relationship of the
assistant(s) to the senior pastor and to the church.
B. In case of a problem between the pastor and the assistant,
the following procedure is recommended:
1. The pastor and the assistant shall first seek to
resolve the problem themselves.
2. If they cannot resolve the problem, the matter shall
be referred to the personnel committee for counsel
and assistance.
3. If, after a reasonable period of time, the problem is
still unresolved, the pastor or the assistant shall
request a formal hearing with the personnel committee.
The committee shall listen to both the
pastor and the assistant and make recommendations
for resolution.
4. If this procedure fails at the local church level, the
pastor or the assistant or the personnel committee
shall consult the conference superintendent who
may convene the ministerial education and guidance
board or the ministerial appointments committee
to take whatever steps are necessary to
solve the problem.
Change in Appointment
¶6730
A. Appointment of pastoral staff assistants shall be on a
yearly basis, ending with the annual conference. An
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The Local Church
assistant who desires a change shall notify the senior
pastor who shall notify the personnel committee.
B. The assistant shall also notify the conference superintendent
and, if in conference relationship, the ministerial
appointments committee.
C. If for whatever reason the senior pastor finds it impossible
to work effectively with the assistant, the conference
superintendent shall be notified. The senior
pastor shall then communicate this information to the
assistant, the personnel committee of the church and,
if the assistant is in conference relationship, the ministerial
appointments committee. The personnel committee
or the ministerial appointments committee, as appropriate,
may then take action. This shall not occur
prior to the annual conference without due cause and
process.
D. If the ministerial appointments committee wishes to
appoint the assistant (when that person is in conference
relationship) to another church, the conference
superintendent shall first consult the senior pastor, then
the assistant, the delegate(s) and the personnel committee
of the church where the assistant serves.
E. If the senior pastor is to be moved, the incoming pastor
shall be given the responsibility of deciding whether
to retain the existing assistant(s). Letters of resignation
from all staff pastors shall, without exception, be
submitted, when he/she arrives. The new senior pastor
has up to one year to exercise the option on each
resignation. No resignation of conference-appointed
assistants shall be accepted without due cause and/or
process, which shall include the conference superintendent,
the ministerial appointments committee, and
the designated personnel committee and/or team of
delegates. The ministerial appointments committee
shall retain all of its appointment authority including
the timing of any change. When the senior pastor is to
be moved, the ministerial appointments committee
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2003 Book of Discipline
shall communicate this information to each conferenceappointed
assistant and the personnel committee of
the church.
Formation of New Churches
¶ 6800
A. The fulfillment of the Great Commission and the mission
of the Free Methodist Church requires larger,
growing and more effective local churches as well as
more and varied churches. Reaching unreached people
is the motive for the planting of new churches. Each
church should be eager and open to win all people to
Christ and incorporate them into membership. Yet
within each population group there are persons who,
because of geographic distance or language or cultural
differences, can more readily be reached by new
churches than by existing ones. Creative strategies and
multiple styles of ministry are required.
B. Most new churches will come into being as local
churches form new groups nearby or use their facilities
for new kinds of ministry. Others will come about
as individuals or teams are commissioned at the local,
conference, or general level to enter new areas. In still
other cases, already existing groups may discover the
benefit of affiliating with the Free Methodist Church
and sharing in its mission. In each instance, the ultimate
goal is not only to reach more people and see
them mature in Christ, but also to reproduce new local
churches.
C. New Free Methodist churches shall be known as
“church-planting projects,” “fellowships,” or “affiliated
churches” in preparation for society status. These
terms will be used in reporting appointments and for
official denominational records. However, the name
“Free Methodist Church” may be used in public reference
by groups in any of these categories. All local congregations
shall clearly identify themselves with the
Free Methodist Church. The following guidelines pro183
The Local Church
vide consistency in policy while allowing latitude in
strategy for multiplying local churches.
D. An annual conference or local church may partner with
Free Methodist World Missions to design and implement
strategies for ministries to ethnic peoples within
the United States. Groups of immigrant residents
within the United States may be identified as missions
initiatives by Free Methodist World Missions.
Church-Planting Projects
¶6810
A. A church-planting project is the first phase in the formation
of most new churches.
B. Authority to Form. Each church-planting project must
have a sponsoring agency, which may be a local society
or conference board or committee. The project
comes into existence when the sponsoring agency announces
its decision.
C. Accountability and Responsibility. The church-planting
pastor or lay project leader is accountable to the
sponsoring agency which is responsible for providing
assistance and support in the form of consultation,
personnel, materials and/or finances.
D. Membership. A church-planting pastor or lay project
leader is responsible for preparing persons to become
members of a new Free Methodist fellowship or society
with assistance as needed from the sponsoring
agency. Free Methodist members participating in the
project retain membership in their home church.
E. Financial Matters. Full self-support should be attained
as early as possible. The church-planting project may
hold or disburse its own funds only if authorized by
the sponsoring agency, which retains auditing responsibility.
F. Local Organization. A church-planting pastor or lay
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2003 Book of Discipline
project leader may appoint a ministry committee to
provide counsel and direction.
G. Duration. Church-planting projects are encouraged to
move to fellowship or society status as soon as possible.
Only under special circumstances approved by
the sponsoring agency should a church-planting
project continue more than two years if it has not progressed
to the fellowship status (¶6820).
H. Conference Relationship. A lay project leader shall have
an honorary seat in the conference and may be named
in the appointments at the discretion of the ministerial
appointments committee.
Fellowship Status
¶6820
A. Fellowship status is the second phase in the formation
of most new churches. The conferences administrative
committee or board of evangelism shall serve as the
fellowship’s sponsoring agency.
B. Authority to Form. A conference superintendent, with
the concurrence of the sponsoring agency, may recognize
a group as a fellowship when:
1. enough prospective members have been adequately
prepared for membership;
2. these prospective members give public joint assent
to the adoption of the Book of Discipline and individually
answer the questions for full membership;
3. a document of agreement containing the denominational
mission statement, the official name of
the group and adequate statements of mutual
responsibility and accountability between the fellowship
and the conference has been signed by
these prospective members, the superintendent
and representatives of the sponsoring agency.
C. Accountability and Responsibility. The pastor or lay
project leader and the fellowship shall be accountable to
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The Local Church
the conference superintendent and the sponsoring
agency. The fellowship shall be guided toward becoming
a Free Methodist society. A written report of progress
and needs for further guidance shall be submitted to the
superintendent and sponsoring agency each quarter.
D. Membership. A fellowship may receive members in
all relationships and shall report them in the same
manner as societies.
E. Financial Matters.
1. A fellowship shall hold and disburse its own funds
but the sponsoring agency shall retain authority to
audit.
2. Any real property acquired by a fellowship prior
to recognition as a society shall be in the name of
the conference or the Free Methodist Church of
North America, rather than in the name of the
fellowship.
3. In the case of dissolution of a fellowship, the
accumulated assets become the property of the
sponsoring agency.
4. A fellowship is encouraged to give a tithe of church
income to conference and denominational ministries
as the first step towards full participation in
these financial responsibilities.
F. Local Organization. Members of the fellowship shall
elect a local board of administration of no fewer than
three members, including the secretary, treasurer and
honorary delegate. The pastor in charge may nominate
officers or members at-large other than the delegate.
The local board of administration may form
other boards and committees as needed.
G. Duration. A fellowship shall remain in this relationship
no longer than three years unless the sponsoring
agency grants an extension. In the event of the dissolution
of a fellowship, letters of transfer shall be issued
to its members in good standing.
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2003 Book of Discipline
H. Conference Relationship. A fellowship shall be represented
in the annual conference by an honorary delegate
who shall have a voice but no vote.
Affiliate Congregations
¶6830
A. Congregations established outside of Free Methodist
sponsorship and wishing to become part of the denomination
may enter as affiliate congregations.
B. Authority to Recognize. A conference superintendent,
with the concurrence of the conference administrative
committee, may receive a congregation in an affiliate
relationship when:
1. the members of the congregation have received
adequate orientation to the doctrine, organization,
and mission of the Free Methodist Church;
2. a document of affiliation has been signed by the
governing board of the congregation, the superintendent,
and representatives of the conference,
affirming the Articles of Religion and the mission
statement of the Free Methodist Church and describing
mutual responsibilities; and
3. the members have given public joint assent to the
document of affiliation and questions for church
membership.
C. Accountability and Responsibility. The pastor and
board of the affiliate church shall meet periodically (at
least twice a year) with the conference superintendent
or designated liaison to review and strengthen the connectional
relationship and shall participate in conference
fellowship, mentoring and reporting procedures.
The pastor and board shall consult with the ministerial
appointments committee of the conference regarding
any proposed changes in pastoral leadership during
affiliate status.
D. Membership. An affiliate congregation may receive
members in all relationships and report them in the
same manner as societies.
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The Local Church
E. Financial Matters.
1. An affiliate congregation is encouraged to contribute
generously to conference and denominational
ministries as the first step towards full participation
in these responsibilities.
2. Staff members are eligible but not required to
participate in the denominational pension program
during affiliate status if an alternate retirement
plan is already in effect.
3. An affiliate congregation which owns real property
need not incorporate the trust clause of ¶6400.D
into its deed until recognition as a society occurs.
Denominational assistance for capital improvement
shall be in the form of loans repayable if the
church chooses not to become a Free Methodist
society.
F. Local Organization. The governing board of an affiliate
congregation shall be guided by the Book of Discipline
and the mission of the Free Methodist Church in
its decisions and the development of new ministries
but may retain its existing bylaws until recognition as
a society occurs.
G. Duration. The normal duration of this relationship shall
not exceed three years from the adoption of the document
of affiliation. At the end of this period the congregation
would become a society, terminate the affiliate
relationship or request the conference to grant
an extension of time for clarification and development
of denominational relationships.
H. Conference Relationship. An affiliated congregation
shall be represented in the annual conference by an
honorary delegate who shall have a voice but no vote.
Societies
¶6840
A. A society is the term for a fully organized local Free
Methodist church.
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2003 Book of Discipline
B. Authority to Form. The conference superintendent, in
consultation with the annual conference administrative
committee, may authorize a fellowship or affiliated
church to become a Free Methodist society when:
1. it has developed a mission statement that is in
harmony with the denomination;
2. it has sufficient members, maturity and financial
stability to function in this relationship;
3. it has fulfilled the provisions of ¶6820.B.2-3.
C. Financial Matters.
1. An affiliated church must insert the trust clause
of ¶6400.D into any of its property deeds or
articles of incorporation before being recognized
as a society.
2. New societies must acknowledge the trust clause
requirements in the written document of agreement.
3. The conference may provide a phased plan to
bring new societies into full participation in all
conference and denominational financial responsibilities
as soon as possible.
D. Conference Relationships. Only recognized societies
shall be entitled to voting representation in the annual
conference, but members of Free Methodist fellowships
or affiliated churches shall be counted in conference
and denominational totals for all other purposes.
New Societies on Conference Boundary
¶6850 When a church-planting project, fellowship, or society is
formed near or within a territory or population group also
served by or assigned to a denominational entity other than
its sponsoring agency, all parties shall seek to establish and
enhance fellowship and connectional ties as noted in ¶6810,
¶6820, ¶6830, while recognizing evangelistic effectiveness
as the highest priority.
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