Compare Christian Denominations

We believe in one eternally existent, infinite God, Sovereign Creator and Sustainer of the universe; that He only is God, holy in nature, attributes, and purpose. The God who is holy love and light is Triune in essential being, revealed as Father, Son, and Holy Spirit.

There is but one living and true God, everlasting, without body or parts, of infinite power, wisdom, and goodness; the maker and preserver of all things, both visible and invisible. And in unity of this Godhead there are three persons, of one substance, power, and eternity—the Father, the Son, and the Holy Ghost.

We believe in the plenary inspiration of the Holy Scriptures, by which we understand the 66 books of the Old and New Testaments, given by divine inspiration, inerrantly revealing the will of God concerning us in all things necessary to our salvation, so that whatever is not contained therein is not to be enjoined as an article of faith.

While we acknowledge the primacy of Scripture in theological reflection, our attempts to grasp its meaning always involve tradition, experience, and reason. Like Scripture, these may become creative vehicles of the Holy Spirit as they function within the Church.

We believe in the plenary inspiration of the Holy Scriptures, by which we understand the 66 books of the Old and New Testaments, given by divine inspiration, inerrantly revealing the will of God concerning us in all things necessary to our salvation, so that whatever is not contained therein is not to be enjoined as an article of faith.

The Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation.

We believe in the plenary inspiration of the Holy Scriptures, by which we understand the 66 books of the Old and New Testaments, given by divine inspiration, inerrantly revealing the will of God concerning us in all things necessary to our salvation, so that whatever is not contained therein is not to be enjoined as an article of faith.

In the name of the Holy Scripture we do understand those canonical books of the Old and New Testament of whose authority was never any doubt in the church.

We believe in the plenary inspiration of the Holy Scriptures, by which we understand the 66 books of the Old and New Testaments, given by divine inspiration, inerrantly revealing the will of God concerning us in all things necessary to our salvation, so that whatever is not contained therein is not to be enjoined as an article of faith.

As we open our minds and hearts to the Word of God through the words of human beings inspired by the Holy Spirit, faith is born and nourished, our understanding is deepened, and the possibilities for transforming the world become apparent to us.

The Old and New Testament Scriptures, given by plenary inspiration, contain all truth necessary to faith and Christian living.

In practice, United Methodists affirm the usefulness of a number of translations and versions as being helpful for study, teaching, memorization and other purposes, since each sheds a slightly different light in translating or paraphrasing the original languages and manuscripts.

We believe in the plenary inspiration of the Holy Scriptures, by which we understand the 66 books of the Old and New Testaments, given by divine inspiration, inerrantly revealing the will of God concerning us in all things necessary to our salvation, so that whatever is not contained therein is not to be enjoined as an article of faith.

We believe the Holy Bible, Old and New Testaments, reveals the Word of God so far as it is necessary for our salvation. It is to be received through the Holy Spirit as the true rule and guide for faith and practice.

The Church of the Nazarene believes in the biblical account of creation (“In the beginning God created the heavens and the earth.”—Genesis 1:1). We are open to scientific explanations on the nature of creation while opposing any interpretation of the origin of the universe and of humankind that rejects God as the Creator (Hebrews 11:3).

We affirm the value of science and reason in providing deeper understandings of the origins and functioning of the cosmos.

Our denomination receives the creeds of the first five Christian centuries as expressions of its own faith.

The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God.

We believe that justification, regeneration, and adoption are simultaneous in the experience of seekers after God and are received by faith, preceded by repentance; and that to this work and state of grace the Holy Spirit bears witness.

We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings. Wherefore, that we are justified by faith, only, is a most wholesome doctrine, and very full of comfort.

We believe that all persons may fall from grace and apostatize and, unless they repent of their sins, be hopelessly and eternally lost.

After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and, by the grace of God, rise again and amend our lives.

We believe that the grace of God through Jesus Christ is freely bestowed upon all people, enabling all who will to turn from sin to righteousness, believe on Jesus Christ for pardon and cleansing from sin, and follow good works pleasing and acceptable in His sight.

We believe salvation is God's response and offer of love, and that love does not compel people to accept it. We do not believe that God predestines some to salvation and others to condemnation.

We believe that Jesus Christ, by His sufferings, by the shedding of His own blood, and by His death on the Cross, made a full atonement for all human sin, and that this Atonement is the only ground of salvation, and that it is sufficient for every individual of Adam’s race.

United Methodists affirm that through Jesus Christ God has made salvation available to all persons. That does not mean we believe that all persons will be saved.

We believe that original sin differs from actual sin in that it constitutes an inherited propensity to actual sin for which no one is accountable until its divinely provided remedy is neglected or rejected.

Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually.

We believe that the grace of God through Jesus Christ is freely bestowed upon all people, enabling all who will to turn from sin to righteousness, believe on Jesus Christ for pardon and cleansing from sin, and follow good works pleasing and acceptable in His sight.

The condition of man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.

We believe that entire sanctification is that act of God, subsequent to regeneration, by which believers are made free from original sin, or depravity, and brought into a state of entire devotement to God, and the holy obedience of love made perfect.

Entire sanctification is a state of perfect love, righteousness and true holiness which every regenerate believer may obtain by being delivered from the power of sin, by loving God with all the heart, soul, mind and strength, and by loving one's neighbor as one's self. Through faith in Jesus Christ this gracious gift may be received in this life both gradually and instantaneously, and should be sought earnestly by every child of God.

God’s people commit themselves to enduring Scriptural truth, found in both the Old and New Testaments. We hold that the Ten Commandments, as reaffirmed in the teachings of Jesus Christ, demonstrated in the Great Commandment and the Sermon on the Mount constitute the basic Christian ethic.

Although the law given from God by Moses as touching ceremonies and rites doth not bind Christians, nor ought the civil precepts thereof of necessity be received in any commonwealth; yet notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral.

As participants in the new covenant, young children and the morally innocent may be baptized upon request of parents or guardians. The church shall give assurance of Christian training. Baptism may be administered by sprinkling, pouring, or immersion.

In United Methodist tradition, the water of baptism may be administered by sprinkling, pouring, or immersion. However it is administered, water should be utilized with enough generosity to enhance our appreciation of its symbolic meanings.

The Church of the Nazarene believes that the Holy Spirit bears witness to the new birth and to the subsequent work of heart cleansing, or entire sanctification, through the infilling of the Holy Spirit.

God bestows upon baptized persons the presence of the Holy Spirit, marks them with an identifying seal as God's own, and implants in their hearts the first installment of their inheritance as sons and daughters of God (2 Corinthians 1:21-22).

Baptism is a means of grace proclaiming faith in Jesus Christ as Savior. It is to be administered to believers indicating their full purpose of obedience in holiness and righteousness.

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about; but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation; but they that receive them unworthily, purchase to themselves condemnation, as St. Paul saith.

We believe that the Communion Supper instituted by our Lord and Savior Jesus Christ is a sacrament, proclaiming His life, sufferings, sacrificial death, resurrection, and the hope of His coming again. The Lord’s Supper is a means of grace in which Christ is present by the Spirit.

The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the Supper is faith.

All are invited to participate by faith in Christ and be renewed in life, salvation, and in unity as the Church. All are to come in reverent appreciation of its significance, and by it show forth the Lord’s death until He comes. Those who have faith in Christ and love for the saints are invited by Christ to participate as often as possible.

As we say in our Invitation to the Table, "Christ our Lord invites to his table all who love him, who earnestly repent of their sin, and seek to be at peace with one another." If you can say you do or have done these three things, you are welcome to receive. Additionally, all baptized Christians, of any age (including infants) and any Christian denomination are welcome to the Lord's table.

Only unfermented wine should be used in the sacrament of the Lord’s Supper.

Predecessor bodies of The United Methodist Church were deeply involved in the Temperance Movement. Grape juice was originally invented by Thomas Welch, a Methodist, so Methodists and others would not need to use wine for communion. Today, United Methodists still commend, but do not require, abstinence, and may continue to use grape juice in communion out of pastoral concern for people who may have problems with alcohol.

Administer the sacraments of the Lord’s Supper and Baptism. The Lord’s Supper should be administered at least once a quarter. Pastors are encouraged to move toward a more frequent celebration of this means of grace.

There are two Sacraments ordained of Christ our Lord in the Gospel; that is to say, Baptism and the Supper of the Lord.

The government of the Church of the Nazarene is representative, and thus avoids the extremes of episcopacy on the one hand and unlimited congregationalism on the other.

Clergy shall be appointed by the bishop, who is empowered to make and fix all appointments in the episcopal area of which the annual conference is a part.

The Church of the Nazarene supports the right of women to use their God-given spiritual gifts within the church and affirms the historic right of women to be elected and appointed to places of leadership within the Church of the Nazarene, including the offices of both elder and deacon.

The ministers of Christ are not commanded by God's law either to vow the estate of single life, or to abstain from marriage; therefore it is lawful for them, as for all other Christians, to marry at their own discretion, as they shall judge the same to serve best to godliness.

From its inception, the Church of the Nazarene has supported the historic right of women to be elected and appointed to all places of ministry leadership, including that of pastor, evangelist, educator, theologian, administrator, district superintendent, and general superintendent.

Although women were ordained in the Methodist tradition as early as the late 1800s, it was the May 4, 1956 General Conference vote for full clergy rights that forever changed the face of ordained clergy. The United Methodist Church continues to declare its belief in the full equality of women and the importance of women in decision-making and leadership positions at all levels of the church.

Repentance, which is a sincere and thorough change of the mind in regard to sin, involving a sense of personal guilt and a voluntary turning away from sin, is demanded of all who have by act or purpose become sinners against God.

United Methodists understand that Jesus is our High Priest (Hebrews 3:1) and our confessions are made directly to God through Jesus Christ without the need of an additional mediator (1 Timothy 2:5-6).

Profaning of the Lord’s Day by participation in unnecessary secular activities, thereby indulging in practices that deny its sanctity

We believe the Lord's Day is divinely ordained for private and public worship, for rest from unnecessary work, and should be devoted to spiritual improvement, Christian fellowship and service. It is commemorative of our Lord's resurrection and is an emblem of our eternal rest.

The mission of the Church in the world begins in worship. As we are gathered together before God in worship—singing, hearing the public reading of the Bible, giving our tithes and offerings, praying, hearing the preached Word, baptizing, and sharing the Lord’s Supper—we know most clearly what it means to be the people of God.

The singing of hymns has been an important part of the Methodist tradition. Charles Wesley wrote a great many hymns that reflected the theology of the Wesleyan movement.

We affirm the sermon as a central feature of the worship experience and place the pulpit at the center of the church platform.

The Romish doctrine concerning purgatory, pardon, worshiping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God.

To affirm that even a special or any alleged physical evidence, or “prayer language,” is evidence of the baptism with the Spirit is contrary to the biblical and historic position of the Church. We do not believe that speaking in unknown tongues is the evidence of being filled with the Holy Spirit.

When speaking in tongues occurs, seek to understand what it means to the speaker in his/her private devotional life and what it means when used for intercessory prayer, especially in group worship.

We believe in the biblical doctrine of divine healing and urge our people to offer the prayer of faith for the healing of the sick. We also believe God heals through the means of medical science.

We believe the church needs to pray for a sensitivity to be aware of and to respond to manifestations of the Holy Spirit in our world today.

In that day, God, who in the cross triumphed over all evil powers, will complete His loving purposes for creation.

Careful study of Wesley's writings shows clearly that spiritual gifts, including healing and deliverance of the demonized, were clearly manifested in his ministry and that of his coworkers.

Recognizing the increasing trend toward immodesty of dress in public places, we remind our people of the Christian concept of modesty as an expression of holiness and urge that Christian modesty be exercised at all times in public.

It is not necessary that rites and ceremonies should in all places be the same, or exactly alike; for they have been always different, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's Word.

We believe in Jesus Christ, the Second Person of the Triune Godhead; that He was eternally one with the Father; that He became incarnate by the Holy Spirit and was born of the Virgin Mary, so that two whole and perfect natures, that is to say the Godhead and manhood, are thus united in one Person very God and very man, the God-man.

We believe in Jesus Christ, truly God and truly man, in whom the divine and human natures are perfectly and inseparably united. He is the eternal Word made flesh, the only begotten Son of the Father, born of the Virgin Mary by the power of the Holy Spirit.

We believe that Jesus Christ died for our sins, and that He truly arose from the dead and took again His body, together with all things appertaining to the perfection of man’s nature, wherewith He ascended into heaven and is there engaged in intercession for us.

The Romish doctrine concerning purgatory, pardon, worshiping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God.

Forasmuch as our departed loved one has returned to God, we therefore tenderly commit her/his body to the grave in sure trust and certain hope of the resurrection of the dead and the life of the world to come, through our Lord Jesus Christ, who shall give to us new bodies like unto His glorious body.

While we may want a clear cut answer, United Methodists do not provide one in our doctrinal statements. This is because the scriptures themselves offer no one clear teaching on what happens to the dead between their death and the resurrection and judgment at the Last Day.

We believe in future judgment in which every person shall appear before God to be judged according to his or her deeds in this life.

The Romish doctrine concerning purgatory, pardon, worshiping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God.

We believe that glorious and everlasting life is assured to all who savingly believe in, and obediently follow, Jesus Christ our Lord; and that the finally impenitent shall suffer eternally in hell.

We believe all men stand under the righteous judgment of Jesus Christ, both now and in the last day. We believe in the resurrection of the dead; the righteous to life eternal and the wicked to endless condemnation.

We who are alive at His coming shall not precede them that are asleep in Christ Jesus; but, if we are abiding in Him, we shall be caught up with the risen saints to meet the Lord in the air, so that we shall ever be with the Lord.

You will not find any teaching about the Rapture and its related beliefs about a "Great Tribulation" that will befall all those "left behind" for some period of time before the "Great White Throne Judgment" and/or "The Millennial Reign" among the doctrinal standards of The United Methodist Church.

We believe that at the end of the age the Lord Jesus Christ will be revealed as Lord of all. He will come again in glory and power to establish fully the kingdom of God that He proclaimed and initiated in His life and ministry.

Talk of a "rapture" or a "Great Tribulation" visited upon those not "raptured" is not found in our doctrinal standards. These are the products of speculations of later generations in other Protestant denominations, not part of our teaching as United Methodists.

As the Triune God first created heaven and earth, God will renew them in the new creation where He will dwell eternally with His redeemed people.

Christ did truly rise again from the dead, and took again his body, with all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day.

We believe in the Church, the community that confesses Jesus Christ as Lord, the covenant people of God made new in Christ, the Body of Christ called together by the Holy Spirit through the Word.

You will not find any teaching about the Rapture and its related beliefs about a "Great Tribulation" that will befall all those "left behind" for some period of time before the "Great White Throne Judgment" and/or "The Millennial Reign" among the doctrinal standards of The United Methodist Church.

The marriage covenant, a reflection of the covenant between God and the people of God, is one of exclusive sexual fidelity, unselfish service, and social witness. A woman and a man publicly devote themselves to one another as a witness to the way God loves.

Within the church, we affirm marriage as a sacred, lifelong covenant that brings two people of faith, an adult man and woman of consenting age, or two adult persons of consenting age into union with one another.

Unmarried sexual intercourse and other forms of inappropriate sexual bonding. Because we believe that it is God’s intention for our sexuality to be lived out in the covenantal union between one woman and one man, we believe that these practices often lead to the objectification of the other in a relationship.

We affirm human sexuality as a sacred gift and acknowledge that sexual intimacy contributes to fostering the emotional, spiritual, and physical well-being of individuals and to nurturing healthy sexual relationships that are grounded in love, care and respect.

Because marriage is intended to be a life-long commitment, the fracturing of the covenant of marriage, whether initiated personally, or by the choice of a spouse, falls short of God’s best intentions. The church must take care in preserving the marriage bond where wise and possible, and offering counsel and grace to those wounded by divorce.

We recognize that divorce may become a regrettable but necessary alternative when marital relationships are strained beyond repair or become destructive or when spouses become irrevocably estranged.

A minister may solemnize marriage only for those who have been qualified by careful counseling, and who have a biblical basis for marriage.

We urge pastors and congregations to provide ministries and programs that support divorced people in overcoming social and religious stigmas that they too often face. Divorce does not preclude remarriage.

It is also God’s intention that in this sacramental union the man and woman may experience the joy and pleasure of sexual intimacy and from this act of intimate love new life may enter the world and into a covenantal community of care.

We support the provision of comprehensive, age-appropriate education for sexual health, as well as access to consistent, effective, and affordable contraception.

Therefore, we believe that human life must be respected and protected from the moment of conception. We oppose induced abortion by any means, when used for either personal convenience or population control.

We recognize that these and other tragic conflicts of life with life may justify decisions to terminate the life of a fetus. In these limited circumstances, we support the legal option of abortion and insist that such procedures be performed by trained medical providers in clean and safe settings.

The Church of the Nazarene encourages its members who do not object personally to support donor/recipient anatomical organs through living wills and trusts.

We strongly support organ donation as an expression of Christ's admonition to love one's neighbor.

We call our people to abstain from drinking alcohol, thereby witnessing to the world. From its earliest days, Nazarenes refrained from drinking alcohol, as a witness to transformed lives. Because of the prevalence of alcohol abuse in our world, we ask our people to refrain from alcohol and other intoxicating substances as an expression of self-giving love and solidarity with individuals, families, and communities who suffer pain and trauma because of alcohol abuse and addiction.

Regarding the consumption of alcohol, we acknowledge the historic United Methodist stance on abstinence as a safeguard against mental, physical, and spiritual harms caused by excessive drinking. Consequently, we urge those who choose to consume alcoholic beverages, including wine and beer, to do so wisely and in moderation.

While thus committed to the cause of peace, the Church of the Nazarene recognizes that the supreme allegiance of the Christian is due to God, and therefore it does not endeavor to bind the conscience of its members relative to participation in military service in case of war, although it does believe that the individual Christian as a citizen is bound to give service to his or her own nation in all ways that are compatible with the Christian faith and the Christian way of life.

We urge all United Methodists to examine their own consciences and earnestly seek God's guidance when it comes to matters of military service. We honor and offer support to those who choose military service as a result of personal conviction and urge that they perform their duties in harmony with the tenets of the Christian faith and in accordance with the laws of the Geneva Conventions.