1996 Book of Discipline: Paragraph 65| General Conference 2000

¶ 65. II. THE NURTURING COMMUNITY

The community provides the potential for nurturing human beings into the fullness of their humanity. We believe we have a responsibility to innovate, sponsor, and evaluate new forms of community that will encourage development of the fullest potential in individuals. Primary for us is the gospel understanding that all persons are important--because they are human beings created by God and loved through and by Jesus Christ and not because they have merited significance. We therefore support social climates in which human communities are maintained and strengthened for the sake of all persons and their growth.

A) The Family--We believe the family to be the basic human community through which persons are nurtured and sustained in mutual love, responsibility, respect, and fidelity. We understand the family as encompassing a wider range of options than that of the two-generational unit of parents and children (the nuclear family), including the extended family, families with adopted children, single parents, stepfamilies, and couples without children. We affirm shared responsibility for parenting by men and women and encourage social, economic, and religious efforts to maintain and strengthen relationships within families in order that every member may be assisted toward complete personhood.

B) Other Christian Communities--We further recognize the movement to find new patterns of Christian nurturing communities such as Koinonia Farms, certain monastic and other religious orders, and some types of corporate church life. We urge the Church to seek ways of understanding the needs and concerns of such Christian groups and to find ways of ministering to them and through them.

C) Marriage--We affirm the sanctity of the marriage covenant that is expressed in love, mutual support, personal commitment, and shared fidelity between a man and a woman. We believe that God's blessing rests upon such marriage, whether or not there are children of the union. We reject social norms that assume different standards for women than for men in marriage. Ceremonies that celebrate homosexual unions shall not be conducted by our ministers and shall not be conducted in our churches.¹

[FTN]1. See Judicial Council Decision 694.

D) Divorce--When a married couple is estranged beyond reconciliation, even after thoughtful consideration and counsel, divorce is a regrettable alternative in the midst of brokenness. It is recommended that methods of mediation be used to minimize the adversarial nature and fault-finding that are often part of our current judicial processes.

Although divorce publicly declares that a marriage no longer exists, other covenantal relationships resulting from the marriage remain, such as the nurture and support of children and extended family ties. We urge respectful negotiations in deciding the custody of minor children and support the consideration of either or both parents for this responsibility in that custody not be reduced to financial support, control, or manipulation and retaliation. The welfare of each child is the most important consideration.

Divorce does not preclude a new marriage. We encourage an intentional commitment of the Church and society to minister compassionately to those in the process of divorce, as well as members of divorced and remarried families, in a community of faith where God's grace is shared by all.

E) Single Persons--We affirm the integrity of single persons, and we reject all social practices that discriminate or social attitudes that are prejudicial against persons because they are single.

F) Women and Men--We affirm with Scripture the common humanity of male and female, both having equal worth in the eyes of God. We reject the erroneous notion that one gender is superior to another, that one gender must strive against another, and that members of one gender may receive love, power and esteem only at the expense of another. We especially reject the idea that God made individuals as incomplete fragments, made whole only in union with another. We call upon women and men alike to share power and control, to learn to give freely and to receive freely, to be complete and to respect the wholeness of others. We seek for every individual opportunities and freedom to love and be loved, to seek and receive justice, and to practice ethical self-determination. We understand our gender diversity to be a gift from God, intended to add to the rich variety of human experience and perspective; and we guard against attitudes and traditions that would use this good gift to leave members of one sex more vulnerable in relationships than members of another.

G) Human Sexuality--We recognize that sexuality is God's good gift to all persons. We believe persons may be fully human only when that gift is acknowledged and affirmed by themselves, the church, and society. We call all persons to the disciplined, responsible fulfillment of themselves, others, and society in the stewardship of this gift. We also recognize our limited understanding of this complex gift and encourage the medical, theological, and social science disciplines to combine in a determined effort to understand human sexuality more completely. We call the Church to take the leadership role in bringing together these disciplines to address this most complex issue. Further, within the context of our understanding of this gift of God, we recognize that God challenges us to find responsible, committed, and loving forms of expression.

Although all persons are sexual beings whether or not they are married, sexual relations are only clearly affirmed in the marriage bond. Sex may become exploitative within as well as outside marriage. We reject all sexual expressions that damage or destroy the humanity God has given us as birthright, and we affirm only that sexual expression which enhances that same humanity. We believe that sexual relations where one or both partners are exploitative, abusive, or promiscuous are beyond the parameters of acceptable Christian behavior and are ultimately destructive to individuals, families, and the social order.

We deplore all forms of the commercialization and exploitation of sex, with their consequent cheapening and degradation of human personality. We call for strict enforcement of laws prohibiting the sexual exploitation or use of children by adults. We call for the establishment of adequate protective services, guidance, and counseling opportunities for children thus abused. We insist that all persons, regardless of age, gender, marital status, or sexual orientation, are entitled to have their human and civil rights ensured.

We recognize the continuing need for full, positive, and factual sex education opportunities for children, youth, and adults. The Church offers a unique opportunity to give quality guidance and education in this area.

Homosexual persons no less than heterosexual persons are individuals of sacred worth. All persons need the ministry and guidance of the church in their struggles for human fulfillment, as well as the spiritual and emotional care of a fellowship that enables reconciling relationships with God, with others, and with self. Although we do not condone the practice of homosexuality and consider this practice incompatible with Christian teaching, we affirm that God's grace is available to all. We commit ourselves to be in ministry for and with all persons.²

[FTN]2. See Judicial Council Decision 702.

H) Family Violence and Abuse--We recognize that family violence and abuse in all its forms--verbal, psychological, physical, sexual--is detrimental to the covenant of the human community. We encourage the Church to provide a safe environment, counsel, and support for the victim. While we deplore the actions of the abuser, we affirm that person to be in need of God's redeeming love.

I) Sexual Harassment--We believe human sexuality is God's good gift. One abuse of this good gift is sexual harassment. We define sexual harassment as any unwanted sexual advance or demand, either verbal or physical, that is reasonably perceived by the recipient as demeaning, intimidating, or coercive. Sexual harassment must be understood as an exploitation of a power relationship rather than as an exclusively sexual issue. Sexual harassment includes, but is not limited to, the creation of a hostile or abusive working environment resulting from discrimination on the basis of gender.

Contrary to the nurturing community, sexual harassment creates improper, coercive, and abusive conditions wherever it occurs in society. Sexual harassment undermines the social goal of equal opportunity and the climate of mutual respect between men and women. Unwanted sexual attention is wrong and discriminatory. Sexual harassment interferes with the moral mission of the Church.

J) Abortion--The beginning of life and the ending of life are the God-given boundaries of human existence. While individuals have always had some degree of control over when they would die, they now have the awesome power to determine when and even whether new individuals will be born. Our belief in the sanctity of unborn human life makes us reluctant to approve abortion. But we are equally bound to respect the sacredness of the life and well-being of the mother, for whom devastating damage may result from an unacceptable pregnancy. In continuity with past Christian teaching, we recognize tragic conflicts of life with life that may justify abortion, and in such cases we support the legal option of abortion under proper medical procedures. We cannot affirm abortion as an acceptable means of birth control, and we unconditionally reject it as a means of gender selection. We call all Christians to a searching and prayerful inquiry into the sorts of conditions that may warrant abortion. We commit our Church to continue to provide nurturing ministries to those who terminate a pregnancy, to those in the midst of a crisis pregnancy, and to those who give birth. Governmental laws and regulations do not provide all the guidance required by the informed Christian conscience. Therefore, a decision concerning abortion should be made only after thoughtful and prayerful consideration by the parties involved, with medical, pastoral, and other appropriate counsel.

K) Adoption--Children are a gift from God to be welcomed and received. We recognize that some circumstances of birth make the rearing of a child difficult. We affirm and support the birth parent(s) whose choice it is to allow the child to be adopted. We recognize the agony, strength, and courage of the birth parent(s) who choose(s) in hope, love, and prayer to offer the child for adoption. In addition, we affirm the receiving parent(s) desiring an adopted child. When circumstances warrant adoption, we support the use of proper legal procedures. We commend the birth parent(s), the receiving parent(s), and the child to the care of the Church, that grief might be shared, joy might be celebrated, and the child might be nurtured in a community of Christian love.

L) Death with Dignity--We applaud medical science for efforts to prevent disease and illness and for advances in treatment that extend the meaningful life of human beings. At the same time, in the varying stages of death and life that advances in medical science have occasioned, we recognize the agonizing personal and moral decisions faced by the dying, their physicians, their families, and their friends. Therefore, we assert the right of every person to die in dignity, with loving personal care and without efforts to prolong terminal illnesses merely because the technology is available to do so.



	1996 Discipline ¶ 65
	`¶ 65. II. THE NURTURING COMMUNITY` The community provides the potential for nurturing human beings into the fullness of their humanity. We believe we have a responsibility to innovate, sponsor, and evaluate new forms of community that will encourage development of the fullest potential in individuals. Primary for us is the gospel understanding that all persons are important--because they are human beings created by God and loved through and by Jesus Christ and not because they have merited significance. We therefore support social climates in which human communities are maintained and strengthened for the sake of all persons and their growth. A) The Family--We believe the family to be the basic human community through which persons are nurtured and sustained in mutual love, responsibility, respect, and fidelity. We understand the family as encompassing a wider range of options than that of the two-generational unit of parents and children (the nuclear family), including the extended family, families with adopted children, single parents, stepfamilies, and couples without children. We affirm shared responsibility for parenting by men and women and encourage social, economic, and religious efforts to maintain and strengthen relationships within families in order that every member may be assisted toward complete personhood. `B) Other Christian Communities--We further recognize the movement to find new patterns of Christian nurturing communities such as Koinonia Farms, certain monastic and other religious orders, and some types of corporate church life. We urge the Church to seek ways of understanding the needs and concerns of such Christian groups and to find ways of ministering to them and through them.` `C) Marriage--We affirm the sanctity of the marriage covenant that is expressed in love, mutual support, personal commitment, and shared fidelity between a man and a woman. We believe that God's blessing rests upon such marriage, whether or not there are children of the union. We reject social norms that assume different standards for women than for men in marriage. Ceremonies that celebrate homosexual unions shall not be conducted by our ministers and shall not be conducted in our churches.¹` `[FTN]1. See Judicial Council Decision 694.` `D) Divorce--When a married couple is estranged beyond reconciliation, even after thoughtful consideration and counsel, divorce is a regrettable alternative in the midst of brokenness. It is recommended that methods of mediation be used to minimize the adversarial nature and fault-finding that are often part of our current judicial processes.` Although divorce publicly declares that a marriage no longer exists, other covenantal relationships resulting from the marriage remain, such as the nurture and support of children and extended family ties. We urge respectful negotiations in deciding the custody of minor children and support the consideration of either or both parents for this responsibility in that custody not be reduced to financial support, control, or manipulation and retaliation. The welfare of each child is the most important consideration. `Divorce does not preclude a new marriage. We encourage an intentional commitment of the Church and society to minister compassionately to those in the process of divorce, as well as members of divorced and remarried families, in a community of faith where God's grace is shared by all.` `E) Single Persons--We affirm the integrity of single persons, and we reject all social practices that discriminate or social attitudes that are prejudicial against persons because they are single.` F) Women and Men--We affirm with Scripture the common humanity of male and female, both having equal worth in the eyes of God. We reject the erroneous notion that one gender is superior to another, that one gender must strive against another, and that members of one gender may receive love, power and esteem only at the expense of another. We especially reject the idea that God made individuals as incomplete fragments, made whole only in union with another. We call upon women and men alike to share power and control, to learn to give freely and to receive freely, to be complete and to respect the wholeness of others. We seek for every individual opportunities and freedom to love and be loved, to seek and receive justice, and to practice ethical self-determination. We understand our gender diversity to be a gift from God, intended to add to the rich variety of human experience and perspective; and we guard against attitudes and traditions that would use this good gift to leave members of one sex more vulnerable in relationships than members of another. G) Human Sexuality--We recognize that sexuality is God's good gift to all persons. We believe persons may be fully human only when that gift is acknowledged and affirmed by themselves, the church, and society. We call all persons to the disciplined, responsible fulfillment of themselves, others, and society in the stewardship of this gift. We also recognize our limited understanding of this complex gift and encourage the medical, theological, and social science disciplines to combine in a determined effort to understand human sexuality more completely. We call the Church to take the leadership role in bringing together these disciplines to address this most complex issue. Further, within the context of our understanding of this gift of God, we recognize that God challenges us to find responsible, committed, and loving forms of expression. Although all persons are sexual beings whether or not they are married, sexual relations are only clearly affirmed in the marriage bond. Sex may become exploitative within as well as outside marriage. We reject all sexual expressions that damage or destroy the humanity God has given us as birthright, and we affirm only that sexual expression which enhances that same humanity. We believe that sexual relations where one or both partners are exploitative, abusive, or promiscuous are beyond the parameters of acceptable Christian behavior and are ultimately destructive to individuals, families, and the social order. We deplore all forms of the commercialization and exploitation of sex, with their consequent cheapening and degradation of human personality. We call for strict enforcement of laws prohibiting the sexual exploitation or use of children by adults. We call for the establishment of adequate protective services, guidance, and counseling opportunities for children thus abused. We insist that all persons, regardless of age, gender, marital status, or sexual orientation, are entitled to have their human and civil rights ensured. `We recognize the continuing need for full, positive, and factual sex education opportunities for children, youth, and adults. The Church offers a unique opportunity to give quality guidance and education in this area.` Homosexual persons no less than heterosexual persons are individuals of sacred worth. All persons need the ministry and guidance of the church in their struggles for human fulfillment, as well as the spiritual and emotional care of a fellowship that enables reconciling relationships with God, with others, and with self. Although we do not condone the practice of homosexuality and consider this practice incompatible with Christian teaching, we affirm that God's grace is available to all. We commit ourselves to be in ministry for and with all persons.² `[FTN]2. See Judicial Council Decision 702.` `H) Family Violence and Abuse--We recognize that family violence and abuse in all its forms--verbal, psychological, physical, sexual--is detrimental to the covenant of the human community. We encourage the Church to provide a safe environment, counsel, and support for the victim. While we deplore the actions of the abuser, we affirm that person to be in need of God's redeeming love.` I) Sexual Harassment--We believe human sexuality is God's good gift. One abuse of this good gift is sexual harassment. We define sexual harassment as any unwanted sexual advance or demand, either verbal or physical, that is reasonably perceived by the recipient as demeaning, intimidating, or coercive. Sexual harassment must be understood as an exploitation of a power relationship rather than as an exclusively sexual issue. Sexual harassment includes, but is not limited to, the creation of a hostile or abusive working environment resulting from discrimination on the basis of gender. `Contrary to the nurturing community, sexual harassment creates improper, coercive, and abusive conditions wherever it occurs in society. Sexual harassment undermines the social goal of equal opportunity and the climate of mutual respect between men and women. Unwanted sexual attention is wrong and discriminatory. Sexual harassment interferes with the moral mission of the Church.` J) Abortion--The beginning of life and the ending of life are the God-given boundaries of human existence. While individuals have always had some degree of control over when they would die, they now have the awesome power to determine when and even whether new individuals will be born. Our belief in the sanctity of unborn human life makes us reluctant to approve abortion. But we are equally bound to respect the sacredness of the life and well-being of the mother, for whom devastating damage may result from an unacceptable pregnancy. In continuity with past Christian teaching, we recognize tragic conflicts of life with life that may justify abortion, and in such cases we support the legal option of abortion under proper medical procedures. We cannot affirm abortion as an acceptable means of birth control, and we unconditionally reject it as a means of gender selection. We call all Christians to a searching and prayerful inquiry into the sorts of conditions that may warrant abortion. We commit our Church to continue to provide nurturing ministries to those who terminate a pregnancy, to those in the midst of a crisis pregnancy, and to those who give birth. Governmental laws and regulations do not provide all the guidance required by the informed Christian conscience. Therefore, a decision concerning abortion should be made only after thoughtful and prayerful consideration by the parties involved, with medical, pastoral, and other appropriate counsel. K) Adoption--Children are a gift from God to be welcomed and received. We recognize that some circumstances of birth make the rearing of a child difficult. We affirm and support the birth parent(s) whose choice it is to allow the child to be adopted. We recognize the agony, strength, and courage of the birth parent(s) who choose(s) in hope, love, and prayer to offer the child for adoption. In addition, we affirm the receiving parent(s) desiring an adopted child. When circumstances warrant adoption, we support the use of proper legal procedures. We commend the birth parent(s), the receiving parent(s), and the child to the care of the Church, that grief might be shared, joy might be celebrated, and the child might be nurtured in a community of Christian love. L) Death with Dignity--We applaud medical science for efforts to prevent disease and illness and for advances in treatment that extend the meaningful life of human beings. At the same time, in the varying stages of death and life that advances in medical science have occasioned, we recognize the agonizing personal and moral decisions faced by the dying, their physicians, their families, and their friends. Therefore, we assert the right of every person to die in dignity, with loving personal care and without efforts to prolong terminal illnesses merely because the technology is available to do so.
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1996 Discipline ¶ 65