Nazarene journal

Words are powerful. But a minister’s example has a louder echo. Paul once wrote: “Follow my example, as I follow the example of Christ.” — 1 Corinthians 11:1 (NIV) This wasn’t arrogance. It was a spiritual dare: “Watch how I live. Test it. You’ll see Christ.” This is the challenge for every minister in the Church of the Nazarene. Beyond their preaching, counseling, or teaching, ministers are called to lead by the quiet authority of a life deeply rooted in holiness and humility. “The minister is to be an example to the church: punctual, discreet, diligent, earnest, and in purity, understanding, patience, kindness, love, and truth by the power of God.” — Manual ¶502.3 This list is not mere etiquette—it’s evidence of someone walking in the Spirit. Let’s reflect on these traits: Punctual – Not just about timekeeping, but about honoring others and being trustworthy. Discreet – Guarding hearts and conversations with wisdom. Diligent and Earnest – Serving with full commitment, not half-heartedness. Purity and Understanding – Living above reproach, but full of empathy. Kindness, Love, and Truth – A powerful trinity that reflects the very nature of Christ. “We commend ourselves in every way: in great endurance; in troubles… in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; in truthful speech and in the power of God.” — 2 Corinthians 6:4, 6-7 (NIV) People may forget sermons, but they will never forget: how their pastor responded in crisis, how they treated the poor, how they handled temptation or correction, how they prayed when no one else was looking. The Church of the Nazarene recognizes that true spiritual authority doesn’t come from position—but from character. A minister leads by example when they live their message, not just deliver it. Words inspire. But life transforms.

When God calls someone to ministry, He rarely does it in isolation. Instead, that calling is often confirmed by the church community, guided by the Holy Spirit. “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ So after they had fasted and prayed, they placed their hands on them and sent them off.” — Acts 13:2–3 (NIV) Here we see a divine calling—recognized, confirmed, and blessed by the body of believers. This pattern continues in the life of the Church today. In the Church of the Nazarene, this moment of recognition is not taken lightly. A divine call must be met by spiritual discernment from the community of faith. “The Church of the Nazarene recognizes all believers are called to minister to all people. We also affirm Christ calls some men and women to a specific and public ministry even as He chose and ordained His 12 apostles.” — Manual ¶500 But here’s where the Church takes a vital step: the church doesn’t merely recognize—it endorses and assists. “When the church, illuminated by the Holy Spirit, recognizes such a divine call, the church endorses and assists the individual’s entry into a lifetime of ministry.” — Manual ¶500 This means the calling is not a private passion—it becomes a public commissioning, one rooted in community, Scripture, and prayer. Paul reminded Timothy: “Do not be hasty in the laying on of hands.” — 1 Timothy 5:22 (NIV) In other words, the church must be careful, prayerful, and discerning. When the Church of the Nazarene confirms someone’s calling, it becomes a sacred trust—a shared responsibility between God, the church, and the minister. And so, when someone is called, we ask: Has this calling been tested in community? Has the Church recognized the fruit and fire of God in this person? Is the Holy Spirit confirming what we see? In the Church of the Nazarene, the answer to such questions marks the beginning of a life consecrated to the service of Christ—and blessed by His Church.

This is a question that continues to stir hearts and conversations across the global Church. What does Scripture say? Let’s begin there: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” — Galatians 3:28 (NIV) The redemptive work of Christ doesn’t erase gender, race, or status—but it liberates all of God’s people to fully live out their calling. God’s call to women has always been clear. Consider: Deborah, who judged and led Israel (Judges 4) Huldah, the prophet who advised kings (2 Kings 22) Phoebe, a deacon commended by Paul (Romans 16:1) Priscilla, who taught theology alongside her husband (Acts 18:26) Philip’s four daughters, all prophets (Acts 21:9) Peter confirmed this movement of the Spirit when quoting Joel: “Your sons and daughters will prophesy… Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy.” — Acts 2:17–18 Yet many struggle with seemingly restrictive texts like 1 Timothy 2:11–12 and 1 Corinthians 14:33–34. But the Church of the Nazarene carefully examines these in light of the entire witness of Scripture—and the character of Christ Himself. Therefore, the Church affirms: “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.” — Manual ¶501 This isn’t merely a policy—it’s a theological conviction rooted in redemption: “The purpose of Christ’s redemptive work is to set God’s creation free from the curse of the Fall. Those who are ‘in Christ’ are new creations.” — Manual ¶501, referencing 2 Corinthians 5:17 The Manual continues: “Interpreting these passages [limiting women] as restricting the role of women in ministry presents serious conflicts with specific passages of Scripture that commend female participation in spiritual leadership.” — Manual ¶501 In short, the Church of the Nazarene does not view gender as a barrier to ministry—but as part of God’s diverse and beautiful calling on His people. So the answer is yes: Yes, women can be called. Yes, women can be ordained. Yes, women can lead. Not just because the Church says so—but because Scripture confirms it, and Christ affirms it.

When Paul wrote to young Timothy, he didn’t just give him theological truths to preach—he gave him a way to live. “Set an example for the believers in speech, in conduct, in love, in faith and in purity.” — 1 Timothy 4:12 (NIV) This is the starting point for any true minister of the gospel: to live a life that preaches louder than any sermon. In the Church of the Nazarene, the life of a minister isn’t judged by charisma or success—but by character and conduct. The Manual puts it plainly: “The Church of the Nazarene depends largely upon the spiritual qualifications, character, and manner of life of its ministers.” — Manual ¶502.1 This means a minister must: Be at peace with God through Jesus Christ Be sanctified wholly by the infilling of the Holy Spirit (See Manual ¶502.2) This isn’t about being flawless—it’s about being filled with grace and committed to holiness. Ministers are called to walk in integrity even when no one is watching. They are to be gentle but bold, humble yet courageous, prayerful and practical. “Rather, as servants of God we commend ourselves in every way… in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; in truthful speech and in the power of God.” — 2 Corinthians 6:6–7 (NIV) In this way, the minister becomes a living witness—a sermon in the flesh. According to the Church of the Nazarene: “The minister is to be an example to the church: punctual, discreet, diligent, earnest, and in purity, understanding, patience, kindness, love, and truth by the power of God.” — Manual ¶502.3 When a minister lives this way, they don’t just teach the Word—they embody it. Their life becomes a kind of pulpit, drawing others not to themselves, but to Christ. And so, the life of a minister isn’t a private journey. It’s a public calling—one that must be walked with prayer, humility, and holiness, every single day.

If you’ve ever attended an ordination service, you’ve seen the powerful moments: hands placed on the shoulders of ministers, prayers of blessing spoken over them, the sacred silence as the Holy Spirit moves in the room. But is that all it is? Just a touching ceremony? Not even close. In the Church of the Nazarene, ordination is a covenant between the minister, the church and God Himself. It’s not about a title. It’s not about prestige. It’s about stewardship. “Ordination… recognizes and confirms God’s call to ministerial leadership as stewards and proclaimers of the gospel and the Church of Jesus Christ.”— Manual ¶502 It’s not just permission to preach — it’s a call to carry the spiritual weight of leadership, to serve with authority and humility, and to represent Christ and His gospel in all seasons. The process leading to ordination is demanding — not just academically, but spiritually and emotionally. Why? Because the Church is not just looking for someone who can speak well or manage people. It’s looking for someone who lives well — someone who reflects the character of Jesus. As the Manual states: “The Church of the Nazarene depends largely upon the spiritual qualifications, character, and manner of life of its ministers.”— Manual ¶502.1 Ordained ministers must: Be at peace with God and sanctified by the Holy Spirit (Manual ¶502.2) Have a deep love for unbelievers and a passion to proclaim salvation Serve as examples in purity, patience, kindness, and truth (2 Corinthians 6:6–7) Encourage others toward spiritual maturity and Christlike living (Philippians 1:9) Possess a hunger for God’s Word and a deep understanding of salvation (Manual ¶502.6) This is why ordination is more than a church tradition — it is a spiritual milestone and a divine commissioning. It tells the world:Here is a person who has been called, equipped, and entrusted with the gospel of Jesus Christ. Here is a person who lives for the mission of God. Here is a shepherd, a servant, a minister of grace.

Ordination is one of the most sacred and misunderstood practices in the Church. Is it a title? A promotion? A graduation ceremony after seminary? No. It is far deeper. To be ordained means to be publicly recognized, affirmed, and authorized by the Church to live out a God-given call to ministry. It’s not about position — it’s about calling, character, and the visible presence of the Holy Spirit in someone’s life. In the early church, we find this pattern clearly: “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ So after they had fasted and prayed, they placed their hands on them and sent them off.” — Acts 13:2–3 (NIV) Notice: the Church did not create the calling. It simply recognized what the Holy Spirit had already done. The Church of the Nazarene follows the same principle: “Ordination reflects the biblical belief that God calls and gifts certain men and women for ministerial leadership in the church. Ordination is the authenticating, authorizing act of the Church…” — Manual ¶502 It’s not a certificate. It’s not just a stage ceremony. It’s a declaration — by the gathered Body of Christ — that this person bears the mark of the Gospel. That they have been tested, shaped, prepared, and entrusted to proclaim the message of Jesus. Ordination means the Church sees in you: A life of holiness. A thirst for God’s Word. A love for God’s people. The gifts and graces necessary to lead and serve. It is both a privilege and a responsibility. The Church says: “You are one of us — and we will walk with you as you shepherd others.” Ordination is not the beginning of ministry. It is the Church’s joyful affirmation that the calling is real — and that it is for life.

This is a question that’s stirred hearts and divided opinions for centuries. Can women actually preach, pastor, lead churches, and hold positions of authority in the Body of Christ? Let’s go to Scripture first — not to opinions, not to traditions. “In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy…” — Acts 2:17 (NIV) “There was a prophet, Anna… She never left the temple but worshiped night and day, fasting and praying.” — Luke 2:36–37 (NIV) “I commend to you our sister Phoebe, a deacon of the church in Cenchreae.” — Romans 16:1 (NIV) “Greet Priscilla and Aquila… They risked their lives for me… all the churches of the Gentiles are grateful to them.” — Romans 16:3–4 (NIV) “Greet Andronicus and Junia… outstanding among the apostles…” — Romans 16:7 (NIV) The evidence is clear: women were active leaders in the early church. They weren’t limited to children’s ministry or music ministry (as important as those are); they were apostles, prophets, pastors, and spiritual leaders in their communities. And yet, some will point to verses like 1 Timothy 2:12 or 1 Corinthians 14:34 — passages that seem, at face value, to limit a woman’s voice in the church. But context matters. Culture matters. And Scripture must always be interpreted by Scripture. As the Church of the Nazarene states: “Acknowledging the apparent paradox created by Paul’s instruction to Timothy (1 Timothy 2:11-12) and to the church in Corinth (1 Corinthians 14:33-34), we believe interpreting these passages as limiting the role of women in ministry presents serious conflicts with specific passages of Scripture that commend female participation in spiritual leadership roles…” — Manual ¶501 Furthermore, the Manual continues: “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.” — Manual ¶501 So to answer the question plainly: Yes — women can preach and lead in the Church. Not because the culture allows it, or because times have changed, but because Scripture supports it, the Holy Spirit empowers it, and the Church of the Nazarene affirms it.

At first, ordination may look like a religious ritual: Some elders in suits, a laying on of hands, a prayer, a certificate. But beneath the surface something eternal is taking place.Ordination is not just a tradition. It is a sacred transaction one where the Church stands as a witness to God’s personal calling on someone’s life. “Do not neglect your gift, which was given you through prophecy when the body of elders laid their hands on you.”— 1 Timothy 4:14 (NIV) “For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands.”— 2 Timothy 1:6 (NIV) Something powerful happens in that moment of laying on hands — not magic, but affirmation. Not elevation, but commission.The Church of the Nazarene says it this way: “Ordination… recognizes and confirms God’s call to ministerial leadership… [It] bears witness to the Church universal and the world at large that this candidate evidences an exemplary life of holiness, possesses gifts and graces for public ministry, and has a thirst for knowledge, especially for the Word of God.”— Manual ¶502 It’s not just a formality.It’s a covenant.The one being ordained makes a vow: To preach the Word. To live a life worthy of the calling. To guide the Church with love, purity, and truth. And the Church makes a vow in return: To walk with the minister. To hold them accountable. To support, correct, and encourage them in the journey of ministry. Ordination is not just a graduation or a badge. It is God’s Church affirming God’s call, and standing as a living witness to that calling — for life.

Many Christians are sincere in asking this question. They’re not trying to resist Scripture — they’re trying to honor it. But confusion often arises from a few isolated verses that appear to restrict women, while ignoring the broader witness of the Bible. So let’s take an honest look. We begin in Genesis — where men and women were created as co-bearers of God’s image: “So God created mankind in his own image… male and female he created them.” — Genesis 1:27 (NIV) And in the fall, the curse came with a distortion of God’s design: domination and broken relationships. But Jesus came to break that curse — to restore what was lost. That’s why Paul says: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” — Galatians 3:28 (NIV) And Peter echoes Joel’s prophecy: “Your sons and daughters will prophesy… even on my servants, both men and women, I will pour out my Spirit in those days.” — Acts 2:17–18 (NIV) Throughout the New Testament, we find women speaking, teaching, and leading with the Spirit’s anointing. Phoebe was a deacon (Romans 16:1). Priscilla helped correct Apollos’ doctrine (Acts 18:26). Junia was called “outstanding among the apostles” (Romans 16:7). Philip’s daughters were prophets (Acts 21:9). Lydia was a church planter and host to Paul’s ministry (Acts 16:14–15). These are not side characters. These are spiritual leaders. So what do we do with verses like 1 Timothy 2:12? We read them in context. We recognize the cultural challenges Paul was addressing in specific churches, not setting universal rules for all time. That’s why the Church of the Nazarene takes a strong, Spirit-led stance on this issue: “The purpose of Christ’s redemptive work is to set God’s creation free from the curse of the Fall… In this redemptive community, no human being is to be regarded as inferior on the basis of social status, race, or gender.” — Manual ¶501 And it continues: “Interpreting these [restrictive] passages as limiting the role of women in ministry… violates the spirit and practice of the Wesleyan-holiness tradition. Finally, it is incompatible with the character of God presented throughout Scripture, especially as revealed in the person of Jesus Christ.” — Manual ¶501 The final word? Women in ministry is not a compromise. It’s not a cultural concession. It’s a biblical conviction — supported by Scripture and fully embraced in the Church of the Nazarene.

Have you ever wondered if the Church of the Nazarene was involved in mission work before it was officially formed? Maybe you’ve asked how far the message had gone before the denomination even had a name. If so, you’re not alone. This article is for you. Let’s begin with a little background. The Church of the Nazarene officially began in 1908 in the United States. But its roots go back further — to groups and individuals who were already committed to preaching holiness and reaching the world with the gospel. So before the Church became official, where had its people already gone? Here’s the answer: India was the first country. Missionaries who would later become part of the Church of the Nazarene arrived there in 1898. This was under the guidance of the Association of Pentecostal Churches of America, one of the groups that later merged into the denomination. Then came Cape Verde. Although the Cape Verde mission officially began in 1901, the groundwork and connections were already being formed before the Church’s organization. So to put it simply: India (1898) Cape Verde (1901) These early missions laid the foundation for the Church’s international work. Even before the name “Church of the Nazarene” was known, the heart for global outreach was already alive. This shows us something important — the Church of the Nazarene wasn’t just born with a name. It was born with a mission.