Position Papers
Homosexuality
In a world of diverse and often conflicting perspectives on homosexuality, we, as Free Methodists, strive to live out our convictions with clarity and grace. Grounded in Scripture, we are committed to honoring the God-given worth of every person while embodying Christ’s love in all our relationships.
Women in Church Leadership
We deeply value the authority of Scripture and affirm that the roles of women in church leadership are grounded in God’s redemptive story throughout the Bible. By understanding Scripture in its full literary, cultural, and social contexts, we celebrate the vital contributions of women in advancing God’s kingdom.
Racial Unity
As Free Methodists, we honor the God-given dignity of all people, embracing diversity in leadership and membership across races, cultures, and ethnicities. Acknowledging the church's historical struggles with racial inequality, we commit to aligning with Jesus’ call to love our neighbors as ourselves, fostering equity and inclusiveness that reflect the heart of the gospel.
THE GOOD NEWS OF GRACE
Lighthouse Fellowship, a Free Methodist Church, draws inspiration from leaders like John Wesley and B.T. Roberts, who emphasized the transformative power of God’s grace. This amazing grace offers freedom, restoration, and wholeness by overcoming the penalty and power of sin. As recipients of this grace, we are called to reflect God’s light and holiness, sharing His love with the world.
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As a Free Methodist Church, Lighthouse is influenced by the teachings of leaders such as John Wesley and B.T. Roberts. Such leaders recognized the overwhelming significance of God’s grace.
“Amazing grace, how sweet the sound that saved a wretch like me. I once was lost but now am found. Was blind, but now I see.”
The familiar words of this hymn echo the good news of Jesus Christ. All humanity needs good news because we share a common experience with the writer of these lyrics: We are lost, blind, and sin-stained. The good news is that Jesus' amazing grace deals with all three and sets us on a path of freedom, wholeness, and restoration.
The Bible tells the story of grace by showing how Jesus overcame sin’s penalty and power that left us helpless and hopeless, facing eternal death apart from God. The Apostle John said it this way, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29b)
The working of God’s grace does more than bestow favor. Grace replaces the influences of sin, darkness, and shame with God’s divine powers of light and holiness. Grace benefits those who receive it, and it flows through us to others.
“Amazing grace, how sweet the sound that saved a wretch like me. I once was lost but now am found. Was blind, but now I see.”
The familiar words of this hymn echo the good news of Jesus Christ. All humanity needs good news because we share a common experience with the writer of these lyrics: We are lost, blind, and sin-stained. The good news is that Jesus' amazing grace deals with all three and sets us on a path of freedom, wholeness, and restoration.
The Bible tells the story of grace by showing how Jesus overcame sin’s penalty and power that left us helpless and hopeless, facing eternal death apart from God. The Apostle John said it this way, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29b)
The working of God’s grace does more than bestow favor. Grace replaces the influences of sin, darkness, and shame with God’s divine powers of light and holiness. Grace benefits those who receive it, and it flows through us to others.
ARMINIANISM
Lighthouse Fellowship embraces the Arminian tradition, which emphasizes humanity’s free will to accept or reject God’s saving grace. While Calvinism highlights predestination, we affirm that God offers salvation to all, allowing individuals to choose their eternal destiny. These theological distinctions shape our understanding of God's grace and human responsibility.
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Much of evangelical Christianity falls within two schools of theological thought: Calvinism and Arminianism. While some hotly debate these theologies, we believe that Calvinism and Arminianism have much in common. Nonetheless, their differences do carry implications.
One implication of the differences between Arminianism and Calvinism concerns why certain events happen. The Westminster Confession of Faith (a Calvinistic document), states that God "freely and unchangeably ordained whatsoever comes to pass.” This includes even things that most people would consider tragic or even evil. Arminians believe tragedies happen and evil exists because of humanity’s propensity for choosing evil.
Perhaps the most striking implication of the differences between Arminianism and Calvinism concerns eternal destinies. Calvinism stresses predestination, while Arminianism stresses free will. A Calvinist believes God predestines a select group for eternal rewards while appointing others to eternal damnation. As Arminians, we believe that God graciously offers salvation to all people but gives us the freedom to choose or reject his saving love, thereby having the freedom to choose eternity with or without God.
There are numerous other nuances between Calvinism and Arminianism beyond the scope of this Connect Class. If these differences interest you, we encourage you to look at additional resources. A good place to start is www.umc.org/what-we-believe/our-wesleyan-heritage.
One implication of the differences between Arminianism and Calvinism concerns why certain events happen. The Westminster Confession of Faith (a Calvinistic document), states that God "freely and unchangeably ordained whatsoever comes to pass.” This includes even things that most people would consider tragic or even evil. Arminians believe tragedies happen and evil exists because of humanity’s propensity for choosing evil.
Perhaps the most striking implication of the differences between Arminianism and Calvinism concerns eternal destinies. Calvinism stresses predestination, while Arminianism stresses free will. A Calvinist believes God predestines a select group for eternal rewards while appointing others to eternal damnation. As Arminians, we believe that God graciously offers salvation to all people but gives us the freedom to choose or reject his saving love, thereby having the freedom to choose eternity with or without God.
There are numerous other nuances between Calvinism and Arminianism beyond the scope of this Connect Class. If these differences interest you, we encourage you to look at additional resources. A good place to start is www.umc.org/what-we-believe/our-wesleyan-heritage.
OUR PRACTICES
Jesus never asked His disciples to remember His birth. But He did instruct them to remember His death and resurrection through two visible symbols called sacraments: baptism and communion. Through baptism, we celebrate what Christ has done for us through his death, burial, and resurrection. Through communion, we mark our ongoing connection to Christ’s redeeming work.
Jesus never asked His disciples to remember His birth. But He did instruct them to remember His death and resurrection through two visible symbols called sacraments: baptism and communion. Through baptism, we celebrate what Christ has done for us through his death, burial, and resurrection. Through communion, we mark our ongoing connection to Christ’s redeeming work.
BAPTISM
Jesus defined the mission of the church when he said, "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19). Baptism marks our entry into the church and affirms our connection with one another. The water symbolizes God’s grace, which cleanses us from sin and gives us a new identity as God’s children. More specifically, it represents dying with Christ and being raised to new life with him.
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What happens in baptism?
When Jesus was baptized, God said, "You are my Son, the Beloved; with you I am well pleased" (Mark 1:11). We believe that in baptism, God speaks that word to every one of us, claiming us as his child.
Why do we use water?
Scripture uses water as a symbol of God's salvation. In the prayer of thanksgiving over the water, we remember the biblical image of water from creation to the baptism of Jesus. We practice sprinkling, pouring, and immersion.
Do I have to be re-baptized to join Lighthouse?
No. A baptism is a once-and-for-all-time act of God's grace. Since we believe God’s spirit is present in all Christian baptisms, we accept the baptism of other Christian traditions.
Why do we baptize infants?
Infant baptism is the outward sign of the inward grace that begins God's work in the child before he or she can understand it or choose to accept it. Methodists call it prevenient grace. At infant baptism, parents and the church affirm this grace as they pledge to raise the child in faith until the child can accept God's grace, usually at the time of confirmation.
We see prevenient grace working in children when Jesus called them to come to him, for "it is to such as these that the kingdom of heaven belongs" (Matthew 19:14). Furthermore, entire households were baptized (Acts 16).
Infant baptism finds its roots in the Old Testament practice of circumcision. Just as Jewish parents took the circumcision vow on behalf of their children, so Christian parents do the same for their children through infant baptism. In both circumcision and baptism, there is an outward sign of an inward grace at work in the child.
Do I have to have my children baptized?
No. Some parents desire to have their children baptized; others choose to wait until their children are older.
Can I reaffirm my baptism?
Yes. We provide opportunities to celebrate and reaffirm your baptism at various times yearly.
Confirmation
Confirmation is a series of classes that help students decide if they are ready to accept membership into Christ’s family. When they were children, their parents baptized them into the family. They now have the choice to say if they would like to continue as a part of the family. Confirmation classes are regularly offered to our 6th-grade students. Older students may also take these classes if they want.
When Jesus was baptized, God said, "You are my Son, the Beloved; with you I am well pleased" (Mark 1:11). We believe that in baptism, God speaks that word to every one of us, claiming us as his child.
Why do we use water?
Scripture uses water as a symbol of God's salvation. In the prayer of thanksgiving over the water, we remember the biblical image of water from creation to the baptism of Jesus. We practice sprinkling, pouring, and immersion.
Do I have to be re-baptized to join Lighthouse?
No. A baptism is a once-and-for-all-time act of God's grace. Since we believe God’s spirit is present in all Christian baptisms, we accept the baptism of other Christian traditions.
Why do we baptize infants?
Infant baptism is the outward sign of the inward grace that begins God's work in the child before he or she can understand it or choose to accept it. Methodists call it prevenient grace. At infant baptism, parents and the church affirm this grace as they pledge to raise the child in faith until the child can accept God's grace, usually at the time of confirmation.
We see prevenient grace working in children when Jesus called them to come to him, for "it is to such as these that the kingdom of heaven belongs" (Matthew 19:14). Furthermore, entire households were baptized (Acts 16).
Infant baptism finds its roots in the Old Testament practice of circumcision. Just as Jewish parents took the circumcision vow on behalf of their children, so Christian parents do the same for their children through infant baptism. In both circumcision and baptism, there is an outward sign of an inward grace at work in the child.
Do I have to have my children baptized?
No. Some parents desire to have their children baptized; others choose to wait until their children are older.
Can I reaffirm my baptism?
Yes. We provide opportunities to celebrate and reaffirm your baptism at various times yearly.
Confirmation
Confirmation is a series of classes that help students decide if they are ready to accept membership into Christ’s family. When they were children, their parents baptized them into the family. They now have the choice to say if they would like to continue as a part of the family. Confirmation classes are regularly offered to our 6th-grade students. Older students may also take these classes if they want.
COMMUNION
Jesus defined the mission of the church when he said, "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19). Baptism marks our entry into the church and affirms our connection with one another. The water symbolizes God’s grace, which cleanses us from sin and gives us a new identity as God’s children. More specifically, it represents dying with Christ and being raised to new life with him.
MORE ON COMMUNION
What happens when we take Communion?
John Wesley included the Lord's Supper as a means of grace and believed it should be done as often as possible. It nourishes us as we remember Christ's life and death, confess our sin, and accept God's grace and forgiveness. It gives us the strength and power to be Christ's ambassadors to the world.
Do the bread and juice become the body and blood of Jesus?
Jesus said of the bread, "This is my body" (Matthew 26:26), and of the cup, "This is my blood" (Matthew 26:28). The Roman Catholic tradition of transubstantiation teaches that the bread and wine become Jesus' actual body and blood. We believe, however, that Christ is present with us in the bread and cup, although they never actually become Christ's body and blood.
When and how often should we observe the Lord’s Supper?
Jesus never said how often or when to take the supper. He instituted it on a Thursday night at a Passover meal. We traditionally share in the Lord’s Supper on the first weekend of each month. John Wesley believed it should be taken as often as possible or at least once a week.
Why grape juice and not wine?
We use grape juice instead of wine. This practice grew out of the prohibition era. However, we continue it today because we recognize that even a small taste of wine can be difficult for an alcoholic.
John Wesley included the Lord's Supper as a means of grace and believed it should be done as often as possible. It nourishes us as we remember Christ's life and death, confess our sin, and accept God's grace and forgiveness. It gives us the strength and power to be Christ's ambassadors to the world.
Do the bread and juice become the body and blood of Jesus?
Jesus said of the bread, "This is my body" (Matthew 26:26), and of the cup, "This is my blood" (Matthew 26:28). The Roman Catholic tradition of transubstantiation teaches that the bread and wine become Jesus' actual body and blood. We believe, however, that Christ is present with us in the bread and cup, although they never actually become Christ's body and blood.
When and how often should we observe the Lord’s Supper?
Jesus never said how often or when to take the supper. He instituted it on a Thursday night at a Passover meal. We traditionally share in the Lord’s Supper on the first weekend of each month. John Wesley believed it should be taken as often as possible or at least once a week.
Why grape juice and not wine?
We use grape juice instead of wine. This practice grew out of the prohibition era. However, we continue it today because we recognize that even a small taste of wine can be difficult for an alcoholic.
MARRIAGE
At Lighthouse Fellowship, we affirm that marriage is a sacred union between one man and one woman, established by God for mutual love, service, and intimacy. Guided by Scripture, we uphold purity before and faithfulness within marriage while showing Christlike compassion to all people. As a welcoming community of Free Methodists, we trust the Holy Spirit to lead each person living outside of the Biblical guide for sex and marriage toward God’s transformative grace and purpose.
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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 of mutual love and service, which the Scriptures call “one flesh.” Such a marriage should be based on mutuality and partnership, patterned not according to prescribed hierarchies but according to the creation of the male and female both in the image of God (Genesis 1:27) and the call to mutual submission as illustrated by Christ in His relationship with the Church (Ephesians 5:21-31).
We look not to the state but to the Scriptures to understand human personhood and well-being, including human sexuality and marriage. We order our life of faith and our ministries according to the Scriptures, not according to the shifting values of society and the state.
Sexual intercourse is God’s gift to humanity, for the intimate union of a man and woman within marriage. This relationship is to be celebrative (Hebrews 13:4). Marriage between one man and one woman is the only proper setting for sexual intimacy. Scripture requires purity before and faithfulness within and following marriage.
With deep compassion for persons who self-identify as lesbian, gay, bisexual, and transgender, especially those mistreated and marginalized in various settings, the Free Methodist Church encourages its congregations to practice welcoming hospitality and embrace lovingkindness toward all who desire to worship among us. We will be people who offer ourselves as agents of Jesus’ grace and love to others – all others. We will trust the Holy Spirit to convict people of their sin, enliven hope of transforming possibilities, and lead people to God’s best for their lives.—adapted from the 2019 FMC Book of Discipline, ¶3311.A.
We look not to the state but to the Scriptures to understand human personhood and well-being, including human sexuality and marriage. We order our life of faith and our ministries according to the Scriptures, not according to the shifting values of society and the state.
Sexual intercourse is God’s gift to humanity, for the intimate union of a man and woman within marriage. This relationship is to be celebrative (Hebrews 13:4). Marriage between one man and one woman is the only proper setting for sexual intimacy. Scripture requires purity before and faithfulness within and following marriage.
With deep compassion for persons who self-identify as lesbian, gay, bisexual, and transgender, especially those mistreated and marginalized in various settings, the Free Methodist Church encourages its congregations to practice welcoming hospitality and embrace lovingkindness toward all who desire to worship among us. We will be people who offer ourselves as agents of Jesus’ grace and love to others – all others. We will trust the Holy Spirit to convict people of their sin, enliven hope of transforming possibilities, and lead people to God’s best for their lives.—adapted from the 2019 FMC Book of Discipline, ¶3311.A.
ABORTION
Lighthouse Fellowship upholds the sacredness of all human life, beginning at conception, as a reflection of God’s image. We affirm that abortion is morally unjustifiable except in extreme cases where it is necessary to save the life of the mother. With compassion, we encourage alternatives that support life and long-term care for those facing difficult decisions, guided by biblical principles.
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From conception on, the intentional abortion of a person’s life 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, to save 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 selfish and malicious.
The decision to terminate a pregnancy involves religious and moral values and medical and legal realities. Christian morality demands that we consider both the biblical commandments and the human situation in which the law must be applied. As Christians, we believe that human life, whether in vitro, mature 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. —adapted from the 2019 FMC Book of Discipline, ¶3222.B
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, to save 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 selfish and malicious.
The decision to terminate a pregnancy involves religious and moral values and medical and legal realities. Christian morality demands that we consider both the biblical commandments and the human situation in which the law must be applied. As Christians, we believe that human life, whether in vitro, mature 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. —adapted from the 2019 FMC Book of Discipline, ¶3222.B