PROPOSALS

 

1. ROLL OF ASSEMBLY (Business Committee)

That the Assembly adopt the roll of members, subject to any alterations advised to the General Secretary no later than 5.30pm on Monday 17 July 2000.

 

2. ELECTION OF PRESIDENT (Business Committee)

That the Assembly elect Ian James Mitchell Haire as President of the Assembly, to hold office until the installation of his successor at the next ordinary meeting of the Assembly.

 

3. APPOINTMENT OF BUSINESS COMMITTEE (Business Committee)

That the Assembly appoint the following persons as members of the Business Committee for the Ninth Assembly: Jan Trengove (Chairperson), Geoff Collins, James Haire, Marelle Harisun, Gregor Henderson, Bruce Irvine, Taek Lee, Karan Hudson, John Mavor, Jan Oliver, Brian Robins, Ian Tozer (further names to come).

 

4. APPOINTMENT OF MINUTE SECRETARIES (Business Committee)

That the Assembly appoint the following persons as minute secretaries: Margaret Burns, Gillian Stone (further names to come).

 

5. ORDER OF BUSINESS (Business Committee)

That the Assembly approve the order of business and timetable submitted by the Business Committee, noting that decisions to vary the order of business and timetable may be taken by the Assembly at any time.

 

6. MANUAL FOR MEETIN (Standing Committee)

That the Assembly:

6.1 approve the amendments to the Manual for Meetings, as per section J of the Assembly working papers;

6.2 determine that the business of the Ninth Assembly shall be conducted in accordance with the amended Manual for Meetings;

6.3 request the Standing Committee, on the advice of the Legal Reference Committee, to make provision in the Regulations for the Manual for Meetings to be the standard meeting procedures used throughout the Church.

 

7. PARTICIPATION OF CHILDREN AND YOUTH (Business Committee)

That the Assembly welcome the participation of children and youth in this Assembly through the "KUCA-A" and "Youth at Assembly" programs, and associates the children and youth with the right to speak but not to vote.

 

8. CONFIRMATION OF MINUTES (Business Committee)

That the Assembly authorise the following persons to confirm the minutes of the Ninth Assembly: Margaret Burns, Malcolm Gledhill, James Haire, Gregor Henderson, Brian Robins, Gillian Stone and Jan Trengove.

 

9. PROPOSALS INVOLVING FINANCIAL COMMITMENT (Business Committee)

That the Assembly determine that any proposal submitted at this Assembly which may involve a financial commitment not currently provided for in the Assembly budgets, and/or which may establish a priority on the use of the resources of the Assembly and/or its agencies, and/or which may involve a financial commitment for synods, be subject to comment by the Finance Committee and/or the Management Advisory Group before determination by the Assembly.

Rationale:

To ensure that the Assembly is able to take into account any financial, resourcing and priority implications of decisions it may wish to make, thus safeguarding the church and its processes of establishing budgets and financial priorities.

 

10. BALLOTS AND NOMINATING PROCEDURES (Business Committee)

That the Assembly:

10.1 appoint Margaret Pittman as Returning Officer;

10.2 appoint a Ballot Committee with responsibility for advising the Assembly on any questions relating to nominations and elections;

10.3 appoint the following persons as members of the Ballot Committee: Margaret Pittman (Convener), Elizabeth Burns, Don Catford, Malcolm Gledhill and Robert Johnson;

10.4 appoint the following persons as scrutineers: (names to come)

10.5 approve the nominating and voting procedures as detailed in paragraphs 5.1 – 5.12 of the report;

10.6 determine that nominations close at 5.30pm on Monday 17 July 2000.

 

Rationale:

Those named are eminently suited for their proposed roles. Members of the Ballot Committee come from four synods. For further information on nominating and voting procedures see report E1.

 

11. ASSOCIATION OF PERSONS WITH THE ASSEMBLY (Business Committee)

That the Assembly associate the following persons with the Assembly for the business as listed, with the right to speak but not vote:

(a) Ecumenical guests

(i) from other Australian churches and the National Council of Churches in Australia, for the whole of the Assembly:

(names to come)

(ii) from overseas churches and from international ecumenical bodies, for the whole of the Assembly:

(names to come)

 

(b) persons who will assist in resourcing the Assembly:

(further names to come)

12. COMPOSITION OF THE STANDING COMMITTEE (Standing Committee)

That the Assembly determine that the elected membership of the Standing Committee shall include:

Rationale:

Approval of this proposal will ensure that within the membership of Standing Committee there is a balance in age, gender and ethnicity. Note that the Regulations provide for ministerial/lay balance, representation from all synods, and for the ex-officio membership of the two national leaders of the Uniting Aboriginal and Islander Christian Congress. See also report E1 paragraphs 2.1 and 2.2.

 

13. RECEIPT OF OFFICIAL COMMUNICATIONS (General Secretary)

That the Assembly receive the listing of official communications to the Ninth Assembly, as presented by the General Secretary.

Rationale:

While synods and presbyteries are able to submit proposals for the consideration of the Assembly, some choose to make comments rather than advance specific proposals. These comments form the main component of the official communications, which can be found in section H of the working papers. The General Secretary may also choose to summarise in section H comments received from other councils of the church or from church members, which they wish conveyed to the Assembly.

 

14. APPLICATION OF CONSTITUTION CLAUSE 39 (Standing Committee)

That the Assembly adopt the following process concerning the operation of Constitution clause 39 for each meeting of the Assembly and the Assembly Standing Committee:

    1. At the commencement of each meeting of the Assembly-in-session, the attention of members should be drawn to Clause 39 of the Constitution. The Business Committee may indicate its view on what agenda items could potentially be deemed to be matters "vital to the life of the Church".

    2. In the course of the Assembly’s consideration of its business the question as to whether the matters before it are considered "vital to the life of the church" shall be asked. The initiative in raising the question may be taken by the Business Committee, the President, the General Secretary, or any member of the Assembly.

    3. If the Assembly determines by the required two thirds majority that it deems a particular matter before it to be "vital to the life of the Church", then the Assembly, before that meeting closes, shall determine:

4. The question whether a matter is considered to be vital to the life of the Church may be decided at the time when the Assembly is considering and making a decision concerning the substantive matter or at any time before that meeting of the Assembly concludes.

5. If a decision is not made on the question at the time when the substantive matter is decided by the Assembly, the decision on the substantive matter shall be a provisional decision. The decision shall cease to be provisional at the conclusion of the meeting of the Assembly unless the Assembly in the meantime has decided that it deems the matter to be vital to the life of the Church.

Rationale:

See report C6, section 4.

As a commentary on this process Standing Committee adds the following notes:

A. The question is not "Is this a matter which should be referred to synods and/or presbyteries and/or congregations?" but "Is this a matter vital to the life of the Church?"

B. Matters on which the question might be raised include doctrine, worship, government, discipline, mission, ecumenism, polity and any matter which might prejudice the unity of the church.

C. The Assembly-in-session, in considering whether it deems a matter to be "vital to the life of the Church", and in considering from which sectors of the church it shall seek concurrence, may take into account:

D. The Assembly Standing Committee, because of its powers under clause 47 of the Constitution, shall follow a similar process at each of its meetings.

 

15. STANDING COMMITTEE (General report – C4)

That the Assembly:

15.1 Review of the ministry of deacon

establish a review of the ministry of deacon within the Uniting Church in Australia, with the following terms of reference:

Purpose of the Review

the overall purpose of the review is

The review will include consideration of:

  1. the vision for the diaconate expressed in section 3.6.2 of the 1991 report "Ministry in the Uniting Church in Australia";

  2. the Church’s objectives in diaconal ministry, and what changes are needed for the Church to meet those objectives more effectively;

  3. the education and training of deacons;

  4. deacons and the processes of ministerial placement;

  5. support structures for deacons;

  6. the accountability of deacons;

  7. how the ministry of deacon is enabling the Church to develop its theology and praxis of service in a needy world;

  8. how deacons contribute to the wider life and mission of the whole church, including the participation of deacons in synod, Assembly and ecumenical bodies;

  9. other factors and issues which the review group believes are relevant to the purpose of the review.

 

Among documents to which the review group refers shall be:

 

The review group shall arrange for research and consultation as appropriate, within the constraints of the annual budgets approved by the Standing Committee. Among those consulted shall be:

The review group shall be appointed by the Standing Committee in 2000 and will include:

 

The review group is to bring its report and recommendations to the Tenth Assembly in 2003, and may make progress reports to the Standing Committee. The budget is expected to be around $25,000 for the period of November 2000 to May 2003, and is to allow for two or three meetings per year of the review group, commissioning of research and processes of consultation. The provision of administrative support may be negotiated with the National Secretariat.

 

Rationale:

See report C4 paragraph 31.1. These proposed terms of reference follow an initiative of Diakonia UCA. Standing Committee slightly amended the proposed terms of reference which had been approved by the National Executive of Diakonia UCA, following consultation with Synod Secretaries. Diakonia UCA has prepared a summary of the key elements of the 1991 vision for the ministry of deacon, from the 1991 Report on Ministry, which will be passed on to the review group.

 

15.2 Referral of matters to the incoming Standing Committee

refer to the Standing Committee, the following matters which have been considered but not concluded by the outgoing Standing Committee:

 

Rationale:

In relation to the matters listed in proposal 15.2, see report C4 paragraph 41.1. Reference is made in paragraph 41.1 to the progress report on each item found within report C4. See also report C5 paragraph 5.5. Note that Standing Committee has power to act on these matters, under Constitution clause 47 and Regulation 3.6.26, unless the Assembly determines otherwise. This proposal thus leaves it to the discretion of the incoming Standing Committee to decide whether it takes immediate action on any of the listed matters or waits to bring a report and proposals to the Tenth Assembly.

 

16. STRATEGIC PLANNING UNIT (Report C21)

That the Assembly:

16.1 adopt the four principles stated in the report:

- developing an outward focus,

- developing a sense of vision,

- developing new ways of being church, and

- making space,

as a basis to assist the church to undertake its strategic planning in the next three years;

 

16.2 with regard to Congregations

(a) request congregations that have not developed a vision statement in the past two years, to develop one in consultation with their presbytery, or synod mission planners, and submit the statement to the presbytery;

(b) encourage each congregation to identify an appropriate way, every three months, of renewing their commitment and ownership of their vision for the life and witness of their congregation;

(c) encourage congregations to invite their presbytery liaison person, and a member of a neighbouring congregation, or some other suitable person not in the congregation, to one meeting of the congregation each year that is devoted to reviewing their mission plan and re-invigorating it;

(d) urge groups and congregations to develop different styles, times and places of worship as part of a spectrum of worship options;

(e) ask medium and larger sized congregations in particular (but not exclusively) to identify a group not well represented in current worship services and, where possible, to work with them to develop new and appropriate celebrations of worship;

(f) request congregations to report back to presbyteries by 1 December 2001 on these initiatives and their progress to date;

16.3 with regard to Presbyteries

encourage presbyteries to:

(a) affirm the congregations in their choice of initiatives in mission and worship;

(b) encourage and support congregations as they implement these initiatives;

(c) make provision to regularly receive reports from congregations on progress being made and to share ideas and stories;

(d) regularly review the progress and outcomes being achieved;

(e) encourage congregations to identify and implement further mission and worship initiatives;

(f) support the ongoing development of these initiatives in congregations and to report to each meeting of their synod on what has been achieved;

16.4 with regard to Synods

(a) encourage Moderators during the next triennium to give particular attention to new faith communities and emerging congregations and report at least annually to their Standing Committee or Council of Synod in regard to this area of the church’s life;

(b) request editors and communication officers in Synods and the Assembly to regularly feature stories on the implementation and outcome of these mission and worship initiatives of congregations;

16.5 with regard to education for ministry

(a) request presbyteries to encourage and further develop new and flexible models of ministry appropriate to the changing context of ministry and report to each meeting of their synod on progress being made;

(b) request the Synods and the Ministerial Education Commission to consider the impact of new models of ministry on both initial preparation and continuing education for ministry, and encourage them to develop appropriate models of training for these ministries, and report to the Assembly Standing Committee on progress made in this regard by March 2002;

(c) ask the Standing Committee to identify, after appropriate consultation, a theological college willing to develop a pilot program focussed on both preparation and continuing education for new and alternative models of ministry [as referred to in (b) above], and report back to the Standing Committee in November 2001 on progress made;

16.6 with regard to chaplaincy

affirm the key role that chaplains can play in furthering the mission of the church in its interface with the wider society, and call upon synods, presbyteries and congregations to support chaplains in their various ministries, to engage with them in discerning how their work might be developed in the future, and to identify strategies appropriate for that purpose;

16.7 with regard to the Strategic Planning Unit

request the Strategic Planning Unit to continue to monitor the broader social trends in society in order to alert the church to the implications of these changes for its ministry and mission.

 

Rationale:

See report C21.

 

17. UNITINGCARE AUSTRALIA (report C25)

That the Assembly:

17.1 welcome UnitingCare as the new national identity for the community service activities of the Uniting Church and the renaming of Uniting Community Services Australia to UnitingCare Australia.

17.2 approve the revised UnitingCare Australia Theological and Philosophical Foundation Document.

Rationale:

See report C25

 

18. GOSPEL AND GENDER (report C14)

That the Assembly:

18.1 extends its appreciation for the significant leadership given by Christine Cargill, Gospel & Gender and all those who have been involved in the development of the Code of Ethics and the various documents dealing with procedures for use in cases of complaints of sexual misconduct;

18.2 requests Gospel & Gender to continue to explore the significance of gender and identity issues for the life of the Uniting Church and the witness of the Gospel through further attention to:

 

19. RELATIONS WITH OTHER FAITHS (report C19)

That the Assembly encourage congregations and groups to refer to and use the resources available on "Living with the neighbour who is different" and "When we worship".

Rationale:

See report C19

 

20. SUDAN (Synod of South Australia)

That the Assembly:

20.1 express admiration to the New Sudan council of Churches for their courageous work towards reconciliation and peace in New Sudan, assuring them of our support;

20.2 recognising the violence inherent in the imposition of a "jihad" or "holy war" in Sudan and the ambiguity of political and military responses which tear people apart, convey to the Sudanese community in Australia our continuing support to them as they seek to rebuild lives, find employment, ensure schooling for their children and maintain their cultural roots as Sudanese people;

20.3 encourage members of the Uniting Church, its congregations and presbyteries, to continue their pastoral and practical support to the Sudanese community in Australia;

20.4 welcome the formation of the Sudanese People’s Liberation Movement (Australian Chapters), and commit ourselves to work with them, the National Council of Churches, and other supporting organisations, in the continuing struggle to create a peaceful society characterised by freedom, democracy, fundamental human rights and the dignity and respect of all persons, regardless of race, sex or religion;

20.5 stand in solidarity with the Sudanese People’s Liberation Movement Australian Chapters as they:

Rationale:

As a Christian church we must support the people of Southern Sudan.

The war between the National Islamic Front and the Christian and animist south has claimed two million lives.

This is the greatest humanitarian tragedy since the Second World War.

Two million people have died because of the war.

The number of displaced people in Sudan itself has reached 4.5 million.

There are a million refugees.

The displaced people and most of the refugees are living in subhuman conditions in "peace camps" and refugee camps. They are in the desert or near unhealthy swamps. They are battling hunger and disease. They are subject to attacks by bandits. Worst of all they have nothing to do and nothing to hope for.

Thousands and thousands of young men who have refused to be part of the "jihad" - the "holy war" against their own people - have been taken to the notorious "ghost houses", the places where torture takes place. They have been beaten, whipped, burnt with cigarettes, given electric shocks with cattle prods, starved and sexually abused in an attempt to "convert" them from Christianity to Islam.

The church honours the Christian martyrs. But there are thousands of young Christians who have been tortured and brutalized because they will not renounce Christianity. They have not given their lives for their faith. But they will bear the physical, emotional and psychological scars for the rest of their lives. They feel their fellow Christians have deserted them.

The displaced young people are crying out for education. In the words of Vincent: "We are dying inside. Life in a refugee camp isn't easy. There's nothing to do. We have no control over our own lives. Our movements are restricted. We have no freedom. I'd like to be able to study so that I can make myself useful. There are so many people in need and I feel called to help them. But I can't help even myself." People like Vincent appeal to churches and educational bodies for scholarships. But they feel no one is listening.

The SA Synod of the Uniting Church has had a close relationship with the Sudan People's Liberation Movement for more than 10 years. It supports the Sudanese community and has provided it with a meeting place. It plays a leading role in the SA Council of Churches' Ecumenical Sudan Support Group.

All the people of Southern Sudan are suffering abuses of human rights and grave injustices. And our Sudanese brothers and sisters in Christ are suffering because they are Christians. The SA Synod wants to bring their plight to the attention of the whole church and the whole Australian people.

The situation in Sudan goes largely unreported in the West. The people of Sudan are appealing to us to help them make their voice heard.

We must support moves to bring peace to their country and help make relief, development and education projects possible. And we must do all we can to support the IGAD (Inter-Governmental Agency for Development) peace process and its declaration of principles which, in the words of the 1998 general assembly of the World Council of Churches, provide "a viable framework for a just and lasting peace in the Sudan".

The church encouraged and worked with - and prayed for - the ANC in the struggle for justice in South Africa. In many ways the Uniting Church led the way in this struggle. We must now do the same for the Sudan People's Liberation Movement and the struggle for justice in Southern Sudan.

21. ECUMENICAL CO-OPERATION IN RURAL AREAS (Presbyteries of Swan and Stirling, WA)

That the Assembly:

21.1 acknowledge the difficulties being experienced by small rural congregations in sustaining their ministry, and affirm the need for them to be given encouragement, freedom and flexibility to initiate/negotiate arrangements with other denominations which meet the needs of local situations, and

21.2 as a matter of urgency establish a working group to be charged with the following tasks:

(a) initiating (or reviving) dialogue with other denominations at the highest level to explore ways in which Christian ministry might be more effectively provided in small rural centres, and

(b) encouraging synods and rural presbyteries to enthusiastically support and foster local initiatives to enhance Christian life and witness in rural communities.

Rationale:

The impact of declining populations in rural centres on church congregations needs no elaboration. Combined with the downward trend in church attendance generally, many rural centres no longer have resident clergy of any denomination. It is not realistic to expect the situation to improve in either the short or long term. There is a clear and urgent need for the Church to make every effort to ensure that as far as possible, some visible Christian presence is maintained in country centres. There is a sense of abandonment in many places - a perception that at State and National levels the Church doesn't care.

There is ample evidence that rural communities are suffering considerable hardship with marriage breakdown and suicide at relatively high levels. Local churches and clergy have contributed much to their communities, and they are disappearing at a time when pressures on people in the bush are increasing. The rural crisis receives some media attention with reports of conferences usually instigated by local government and attended by politicians concerned about the loss of rural votes. The Churches, collectively or individually, are rarely mentioned, and are apparently not seen as being significant agencies in the life of the community.

In the Presbytery of Swan (WA), which covers an area of over 200,000 sq kms, and includes rural and urban areas, there used to be 10 country parishes (representing 40 communities) each supporting full time ministry. There are now four, and in many centres there are no resident clergy of any denomination.

No doubt good work is being done in every synod in addressing this issue, but it does not appear to enjoy a high priority in the corporate life of the Church.

Communal arrangements with other denominations meet with mixed success, perhaps partly because local congregations are not receiving clear messages from their respective hierarchies that ecumenical initiatives are supported.

This proposal is not intended to undervalue the work already done in setting up patrols and other initiatives; it is hoped that it will not trigger a defensive reaction. What the proponents suggest is that there is room for a range of approaches - what works in one place may not be suitable for another. And imposed models may not be as successful as locally developed ideas.

In some communities a concept of rural chaplaincy might be feasible. Given encouragement from the heads of the various denominations it is conceivable that a centre which may have a hospital and/or a high school and where there is no resident clergy, could support a community chaplain. The churches have demonstrated a willingness to cooperate in providing chaplaincy to the armed services, to industry and to schools. It is reasonable to expect similar cooperation to help rural communities where no single denomination is able to provide paid ministry.

However it is not the purpose of this proposal to prescribe solutions. What we wish to achieve is for the Assembly to acknowledge that there is a crisis in rural ministry, and that congregations in country centres need support and encouragement to seek answers which might meet their own particular circumstances.

22. TASK GROUP ON THE TEACHING MINISTRY AND MISSION OF THE CHURCH

(report C28)

That the Assembly:

22.1 approve the vision statement as the vision of this Assembly for the teaching ministry and mission of the Church’s congregations:

"A vision -

(a) of members of all congregations of the Uniting Church in Australia being able to give with confidence an account of the hope that is in them, and to express their faith through word and action in ever-deepening discipleship;

(b) of enquirers being welcomed into a learning community in which faith is intentionally developed, doubts and questions are openly explored, and all ages grow in their commitment to Jesus Christ and his ministry in the world;

(c) of all congregations having an active process for identifying members’ teaching gifts and for equipping and sustaining them in their teaching ministries, within and beyond the congregation; and of congregations being adequately resourced and supported in this ongoing work in education and resultant mission;

(d) of all those in the specified ministries of the Church, and all others teaching Religious Education in schools, being adequately equipped through foundational and continuing education for their teaching ministry responsibilities.";

22.2 name the teaching ministry as a core function of each council of the Church;

22.3 request the Standing Committee to arrange for the development and maintenance of a national website/chatroom, through which sound doctrinal teaching is accessible to those surfing the internet;

22.4 request the Standing Committee to set up a process, in consultation with the UAICC Executive Committee and the Multicultural Ministry Reference Committee, to discover how the teaching ministry being exercised in Aboriginal and Islander and migrant ethnic congregations of the Church may be strengthened;

Arising from part (a) of the vision:

22.5 commit ourselves, as members of the Uniting Church, to open and honest exploration of how the Word of God informs our daily living; steps in this commitment to include:

- of the Reformation witnesses,

- of scholarly interpreters of Scripture,

- of the world-wide fellowship of churches in which the Uniting Church sharpens its understanding of the will and purpose of God,

- of interaction with contemporary societies through which to understand the church’s nature and mission;

Arising from part (b) of the vision:

22.6 encourage all congregations:

(a) to become learning communities, always seeking ‘the knowledge of God’s ways with humanity which are open to an informed faith’;

(b) to develop intentional, systematic and sustained teaching programmes, relevant to the ages and capacities of all members (infancy to old age), and in settings that make participation accessible and appealing (such as in home groups, mid-week lunchtime gatherings, peer work or age group discussions, nursing home Bible studies);

(c) to look for ways of linking members’ daily living experiences with their faith understanding, and encouraging their articulation of those connections; such opportunities to include local initiatives within the local community as well as ready access to wider stimulation (such as Synod journals / other publications, encouragement/assistance to attend relevant seminars or conferences, website resources);

22.7 include specific reference to teaching responsibilities in the congregation’s vows in Orders of Service for Baptism;

22.8 request Uniting Education to develop teaching materials, along with the 'Belonging’ project, for creatively discipling new and continuing members of the UCA;

Arising from part (c) of the vision:

22.9 request synod and presbytery bodies responsible for Christian education:

(a) to encourage and resource congregations in their responsibility of intentionally targetting, equipping and nurturing leaders who have a teaching ministry within and beyond the congregation;

(b) to draw on the expertise available through Uniting Education to develop planning, analysis and appraisal tools relevant to the congregations within their bounds;

22.10 request Standing Committee, on the advice of the Legal Reference Committee, to amend the Regulations so that a proportion of elders in each congregation is designated specifically as teaching elders with responsibility, along with the ordained minister, for the teaching ministry of that congregation; this responsibility to include identifying and developing gifts for teaching, and ensuring people are prepared and sustained in their teaching responsibilities within and beyond the congregation;

22.11 encourage synods and presbyteries, as well as congregations themselves, as a matter of urgency to budget specifically and adequately for the necessary resources that will enable congregations to be equipped for the teaching ministry, which is foundational to the health and growth of congregational life and mission;

22.12 request Standing Committee urgently to address the question of a higher funding priority for the national networking and co-ordination necessary for the Uniting Church’s teaching ministry to be integrated and effective;

Arising from part (d) of the vision:

22.13 "If a word is lost, that which it symbolizes soon disappears" - in the hope that the opposite is also true, request the Ministerial Education Commission to ensure:

(a) that the naming of, and equipping in, the ministry of teaching all ages (children, youth and adults) is an integral part of all theological training;

(b) that sound teaching methods, appropriate to how adults best learn, are modelled by those teaching all courses during training for the specified ministries;

(c) that the upgrading of competency in teaching methods which reflect how adults best learn, is required as part of the continuing education programme of all theological college staff;

22.14 request the Ministerial Education Commission to require all candidates for the specified ministries to demonstrate teaching competencies prior to ordination/ commissioning; and that at least two compulsory semester units are directed specifically to achieving this end;

22.15 request presbyteries to ensure that continuing education opportunities for those in the specified ministries include those appropriate to the development and enhancement of their teaching ministry task;

22.16 request synods to ensure school and tertiary chaplains, and chaplains in other sector ministries who have teaching responsibilities, are appropriately trained for their ministries, including a requirement for qualifications in at least 4 semester units in Religious Education; and that presbyteries, synods, theological colleges, Uniting Church schools and chaplaincy co-ordinators are alerted to this requirement;

22.17 request Uniting Education to ensure that, in order to be adequately equipped for their work, all those who teach Religious Education in Uniting Church schools hold qualifications in at least four semester units in Religious Education; and that Uniting Church schools are alerted to this expectation.

Rationale:

See report C28.

 

23. UNITING EDUCATION (report C26)

That the Assembly:

23.1 affirm the essential Christian education functions of the Assembly as stated within the distinctive responsibilities and lead roles of the Assembly;

[ note: see proposal XX]

23.2 Towards a Christian education mind-set and encouraging inter-agency collaboration:

(a) request every presbytery to establish a working group for Christian education;

(b) request presbyteries to advise Uniting Education of their Education Working Group contact persons by 30April, 2001;

(c) request Uniting Education, in collaboration with synods’ Christian education agencies, to develop model ‘Terms of Reference’ for a Presbytery Christian Education Working Group, that will encourage relevant, faithful and competent Christian education in congregations;

(d) distribute the model ‘Terms of Reference’ to every presbytery to assist presbyteries in the construction of suitable terms of reference relevant to each presbytery’s setting and situation, as well as to assist in recruiting appropriate persons to the Working Group;

(e) request synods and presbyteries to send representatives to a national consultation on Christian education directions and strategies in the Uniting Church – 2002 to 2007.

23.3 Towards a strengthened and active Uniting Church Christian education ministry:

(a) recommend to all presbyteries that they assist their congregations to undertake an intentional Christian education program during the next triennium, addressing the theological understandings of the Uniting Church within the reformed and evangelical traditions of the Church;

(b) recommend to congregations the following resources as suitable programs for consideration in fulfilment of the (above) proposal:

(c) recommend to the congregations, presbyteries and synods of the Uniting Church the Seasons of the Spirit curriculum as suitable to the ethos and needs of the Uniting Church in Australia;

(Note: This curriculum is available to Uniting Churches for use from Advent 2002. Uniting Education, at the invitation of MediaCom Associates, has participated in the development of the framework for this curriculum, and has been granted Endorser Status by the Seasons of the Spirit publications group.)

 

23.4 with regard to publishing:

request the Finance Committee to:

(a) establish a three year budget to secure funding adequate to the publishing needs of the Uniting Church as a whole;

(b) raise from sources other than annual synod contributions funds to support worthy Christian education publications for which there is an established need, but insufficient "essential publication" funding available.

23.5 with regard to education:

(a) welcome the establishment of the Federal Education Policy Working Group within Uniting Education;

(ii) refer the question of funding for the work of the Federal Education Policy Working Group (approximately $10,000 per year) to the Management Advisory Group, the Finance Committee and the Standing Committee for consideration within the Assembly budget-setting processes.

Rationale:

See report C26.

 

24. THEOLOGY AND DISCIPLESHIP (report C22)

That the Assembly:

24.1 Living with the Neighbour who is Different

(a) commend the report to synods, presbyteries and congregations for study and action;

(b) note that the full report and study guide are available and commend it to the church;

(c) request synods, presbyteries, congregations and members of the Uniting Church to recognise, as part of their mission in Australia at this time, the importance of fostering of neighbourly relations with people of other faiths;

24.2 Ecclesiology

(a) refer the five proposals contained within the paper to the Standing Committee for implementation;

(b) request Theology and Discipleship to ensure the paper is made available to the church at large;

24.3 Living and believing within the faith and unity of the One Holy Catholic and Apostolic Church

(a) commend the report to synods and presbyteries for discussion;

(b) request the Standing Committee to arrange for a study version of the report to be prepared and made available to the church;

24.4 Called to Community of Difference: A Uniting Church Charter

    1. commend the document as a guide to the church in all areas of its life;

    2. request the Standing Committee to determine the method of its publication and distribution;

Missiology

24.5 encourage the Church to enter into the dialogue initiated by the Missiology report, making use of the Theology and Discipleship web site, e-mail, mail and personal contacts;

Evangelism

24.6 acknowledge with gratitude John Mavor’s particular and passionate commitment to the work of evangelism;

24.7 encourage the councils, commissions, boards and agencies of the Uniting Church to ensure the equipping and support of leaders and teams to plant new congregations and develop new faith communities;

Worship

24.8 request synods and presbyteries actively to promote the use of the Working Group on Worship website in resourcing the worship of the Church;

24.9 request a detailed report regarding the progress of ‘Together in Worship’ at the Tenth Assembly and request the Management Advisory Group, the Finance Committee and the Standing Committee to investigate ways of funding the development and production of this resource.

Rationale:

See report C22.

 

25. TASK GROUP ON THE UNDERSTANDING AND USE OF THE BIBLE

(report C29)

That the Assembly:

25.1 reaffirm the centrality of reading and studying the Bible for the enhancement of every aspect of the life of the Uniting Church;

25.2 commend the report to congregations and presbyteries for prayerful consideration and action;

25.3 encourage synods and presbyteries to ensure that :

(a) lay people, wherever possible, take advantage of the wide range of courses available in theological colleges and lay education units, many of which courses can be accessed by correspondence,

(b) students undertaking the period of discernment be nurtured in their development of biblical understanding,

(c) ministers give priority to biblical studies in their continuing education programmes.

25.4 request all members, congregations and councils of the church to consider prayerfully and use the resources produced and noted by the Task Group; these resources include, but need not be limited to :

(a) the Bible study published as a companion to the report;

(b) the book of papers written for the Task Group or identified by it as useful insights into the use and understanding of Scripture;

(c) the Disciple materials produced by the United Methodist Church in the USA;

(d) the materials listed in the Appendix to the report;

25.5 recognising that the matters raised in the report involve a continuing process, refer them to Theology and Discipleship for ongoing attention; Theology and Discipleship may well consider the desirability of sponsoring a consultation of biblical scholars and theologians in the Uniting Church, to be held in the next three years, with a view to providing further advice to the Assembly.

Rationale:

See report C29.

26. COOLAMON COLLEGE (report C10)

That the Assembly:

26.1 confirm the Standing Committee decision to declare Coolamon College the preferred provider of distance theological education;

26.2 commend and encourage the Standing Committee and the Finance Committee in their efforts to fund Coolamon College to break even point.

Rationale:

See report C10 section 5.

 

27. STANDING COMMITTEE RE THE REVIEW OF ASSEMBLY STRUCTURES

(report C5)

That the Assembly:

27.1 approve the mandates of Assembly agencies;

27.2 note that a revised structure of the Assembly came into effect on 1 August 1998.

Rationale:

See report C5.

 

28. STANDING COMMITTEE RE CHURCH STRUCTURES (report C6)

That the Assembly:

28.1 adopt the following statement of core functions of councils of the Church:

"CONGREGATION

(Basis of Union 15a; Constitution 22)

Distinctive Responsibilities

To be the embodiment in one place of the one holy catholic and apostolic church, worshipping, witnessing and serving as a fellowship of the Spirit in Christ. [Reg 3.1.1(a)]

Formation of a Church Council [Reg 3.1.11-3.1.27]

Lead Roles [Regulation 3.1.1(b)]

Worship, witness and service

Nurture of people in faith hope and love

Education of members in Christian faith and discipleship

Planning equipping and resourcing for mission and evangelism

Response to community and personal needs through pastoral care, liturgies, and local community development/action

Fostering co-operation with congregations of other denominations

 

PRESBYTERY

(Basis of Union 15c; Constitution 26)

Distinctive Responsibilities

Pastoral and administrative oversight of congregations, Ministers of the Word, Deacons, Deaconesses, Youth Workers, Lay Pastors and Community Ministers (Regulation 3.4.4)

Ordination of Ministers of the Word and Deacons (Regulation 2.3.1)

Recognition of lay preachers (Regulation 2.8.6),

Commissioning of Youth Workers (Reg. 2.9.19) community ministers (Regulation 2.12.13) and lay pastors (Regulation 2.7.22).

Lead Roles (Regulation 3.4.4.)

Oversight and support of congregations

Promotion of the wider aspects of the work of the Church

Development and oversight of regional mission strategies

Instruction of Church members towards a better understanding and a fuller participation in witness and service

Placement and oversight, including discipline, of Ministers of the Word, Deacons, Deaconesses, Youth Workers, Lay Pastors and Community Ministers.

 

SYNOD

(Basis of Union 15d; Constitution 32)

Distinctive Responsibilities

Administration and co-ordination of physical resources, including property and finance (Regulation 3.5.11)

Provision of specialist staff

Formation and dissolution of presbyteries [Regulation 3.5.12(b)]

Oversight of the Church’s schools and colleges

Lead Roles (Regulations 3.5.11 and 12)

General oversight, direction and administration of the church's worship witness and service.

Development and promotion, with presbyteries, of a vision for mission.

Oversight of and liaison with presbyteries.

Response to complaints and grievances.

Provision of ministerial education and forma-tion, including determination of applications for candidature.

Development and promotion of ecumenical relationships ministry and mission.

Support of the national and international life of the church.

Establishment of such boards and agencies as are appropriate for carrying out its

responsibilities.

 

ASSEMBLY

(Basis of Union 15e; Constitution 38)

Distinctive Responsibilities

Determining responsibility for doctrine, worship, government and discipline (Constitution 38a)

Ecumenical relationships, including measures towards the wider union of the church (Constitution 38b)

Establishment of standards of ministerial education (Constitution 38a)

Determination of standards for the reception of ministers from other communions (Constitution 16)

International relationships (Constitution 38b)

Formation and dissolution of synods

Lead Roles (Regulation 3.6.5)

General oversight and promotion of the life and mission of the church

Education of Church members in the matters for which the Assembly has distinctive responsibility

Liaison with Aboriginal and Islander Australians

The address, by word and action, of matters of national importance

Guiding decisions on the tasks and authority to be exercised by other councils

Ensuring the provision of ministry in remote areas of Australia."

28.2 welcome the increasing development across councils/sectors of the church of more flexible structures, both formal and informal, through which there is a greater sharing of resources and engagement in the life and mission of the church;

28.3 request synods, in the exercise of their responsibilities under Reg 3.5.12(a) and (b), to ensure that each presbytery is equipped with or has access to the human and financial resources required to fulfil the presbytery’s diverse pastoral, missional and administrative functions;

28.4 request synods and presbyteries to consider further which of their functions can be exercised in co-operation, or by one synod/presbytery on behalf of other synods/presbyteries, to achieve greater efficiencies and effectiveness in the use of human and financial resources;

28.5 require the Standing Committee to regularly re-evaluate the distribution of human and financial resources in the Assembly and, after receiving advice from the Management Advisory Group, report to the Assembly whether any non-core functions are being continued.

Rationale:

See report C6.

 

29. UNITY AND INTERNATIONAL MISSION (report C 27)

That the Assembly:

29.1 express its appreciation to the Roman Catholic Church/ Uniting Church Dialogue group for their work in producing the report Interchurch Marriage: their ecumenical challenge and significance for our Churches and to commend it to all ministers and lay people, and especially to interchurch couples;

Rationale:

See section 3.4.1 of the UIM report C27.

29.2 (a) approve the Declaration of Mutual Recognition by the Uniting Church in Australia and the Lutheran Church of Australia;

(b) welcome its potential for shared and co-operative ministry;

(c) refer it to presbyteries for implementation;

Rationale:

See section 3.4.2 of the UIM report C27.

29.3 request the Standing Committee in consultation with Unity and International Mission to develop a process to re-examine the relationship between conciliarity and episkope in the context of international and national developments and of our dialogues with Anglican, Roman Catholic and Lutheran Churches;

Rationale:

The Uniting Church needs to spell out as fully as possible what we mean by episkope (oversight) and ‘conciliarity’. For instance, to what extent and in what ways is ‘pastoral care exercised personally on behalf of the Church’ (Basis of Union, para. 16) found in the life of our councils? Are there other ways in which the Uniting Church exercises episkope personally? What have we learned in recent years from the many dialogues with other churches (many of whom are also in dialogue with each other) in Australia and overseas, about the nature of pastoral oversight? This is important, in different ways, as we enter into closer relationships with other churches, especially Anglican, Roman Catholic and Lutheran.

 

29.4 note the points raised concerning the new Assembly structure in section 3.3 of the Unity and International Mission report in any consideration and evaluation of Assembly structures;

Rationale:

See the substantial points raised in section 3.3 of the UIM report C27 and the importance of considering these in any consideration of Assembly structures at the Assembly or subsequently.

29.5 commend the covenanting proposals of the National Council of Churches to the councils of the Church, drawing particular attention to the plan for the celebration of our common baptism at Pentecost 2001, and its potential for specific local covenants;

Rationale:

See general information about covenanting in Section 3.1 of the UIM report C27.

Covenanting is a commitment that ecumenical renewal is integral to our mission. As well, covenanting can be seen as a stage on the way towards visible unity.

The aim behind covenanting is to determine what are the limits in ecumenical sharing if we move to the limits of what is permissible now. The hope is at a national level to identify what is possible and then seek expression at the local level.

It is hoped that the proposed covenants will express at least one of the following dimensions:

Decision Making - an agreement to consider prayerfully, in all decision-making processes, the question "can this be done with our covenanting partners?".

Common Strategies for Mission - an agreement to explore with covenanting partners issues and strategies for mission, so that the possibility of common mission is always a priority.

Common Witness - an agreement with covenanting partners to expand the practice of engaging in ministry together, so that the potential for common witness is realised through the development of joint ministries.

Use of Buildings - an agreement to develop with covenanting partners the opportunities for shared building arrangements.

Shared Ordained Ministries - an agreement to take the necessary action within their own church to make possible at a local level the sharing of mutually recognised ordained ministries with their covenanting partner churches.

The study materials for the celebration of our common baptism at Pentecost 2001 will encourage the participants in local groups to consider how they can enter into covenants with other churches.

29.6 request the Standing Committee to consider the co-ordination of the various groups seeking to promote "intrachurch" reconciliation within our church, especially between so-called "evangelical" and "liberal" groups, with a view to affirming our unity and freedom within the Body of Christ;

Rationale:

See section 3.4.11 of the UIM report C27.

29.7 welcome the foundation and the work of the Melbourne College of Divinity’s new Centre for Ecumenical Studies, and urge the Standing Committee to follow up the 1997 Assembly’s referral to the Ministerial Education Commission "that all colleges provide for the intentional study of the theology and practice of ecumenism, and that this study be compulsory for all candidates" (Assembly minute 97.32.11);

Rationale:

See section 3.6 of the UIM Report C27.

29.8 commend the following publications to the Church for widespread study:

Rationale:

See section 3.7.1 of the UIM report C27.

29.9 express its thanks to the members of the Church for their generous support and prayer for International Mission work, especially the Papua New Guinea drought, the North Korea famine, and Indonesia and East Timor;

Rationale:

UIM is deeply grateful for the generous support from the members of the church for its International Mission work through prayer, financial and other support. We were particularly overwhelmed by the generosity of the giving for the PNG Drought Appeal (which raised $709,756), the North Korea Famine Appeal (which raised $126,878), and the Indonesia and East Timor Relief Appeals (which up to the end of 1999 had raised $365,656).

29.10 (a) acknowledge, with regard to the mission of the Uniting Church:

(i) the great World Mission heritage of the Uniting Church which was so strongly expressed in the commitment of our parent churches to engage in mission in Asia and the Pacific;

(ii) that Paragraph 2 of the Basis of Union affirms "that Christians in Australia are called to bear witness to a unity of faith and life in Christ which transcends cultural and economic, national and racial boundaries"; this is followed by an expression of commitment by our Church to seek special relationships with churches in Asia and the Pacific;

(iii) in a time of declining resources and seeking for ways to be more effective in mission in a changing Australia, it is to be expected that the Uniting Church would focus more of its total resources on mission in Australia; however, it is not right to emphasise mission in Australia at the cost of forgetting our mission responsibilities in the world, especially in Asia and the Pacific;

(iv) in the current context of globalisation, fragmentation, and communal and religious conflict, many of our partner churches at this time are particularly vulnerable;

(v) the vision of the Christian faith is that we take a broad view of mission and give generously beyond our local situations, and that when we withdraw to focus on our own immediate concerns not only are our partners diminished in their mission but so also are we;

(b) reaffirm the commitment of the Uniting Church to be actively involved in the world mission of the church, especially in Asia and the Pacific;

(c) invite synods, presbyteries, congregations and members of the church to involve themselves in the global mission of Christ by supporting a specific mission project within the life of our mission partners through Unity and International Mission;

Rationale:

See sections 2.1.1 to 2.1.6 and section 2.2 of the UIM report C27.

29.11 note that:

(a) over the last 18 months the Uniting Church has been deeply aware of the suffering, danger and terror that has been faced by our brothers and sisters in Indonesia;

(b) Assembly agencies, church councils and church members have sought to stand in solidarity with our partner churches and other groups in Indonesia during their time of trial and suffering - offering prayers, financial and other support, and encouragement as we have been able, often feeling the great inadequacy of our response;

Rationale:

See sections 2.1.7 and 2.2.1 of the UIM Report.

29.12 at this moment in time, constrained by the love of God, make this solemn pledge:

(a) to urge the members of our church to pray for the people and leaders of Indonesia, seeking to understand the situation with care and compassion, to restrain themselves from falling into the easy temptation of alienation from other faith communities and of irrational demonisation of people groups;

(b) to express our solidarity and compassion for those who have suffered and grieved in the aftermath of hostilities in the Moluccas region, and elsewhere in Indonesia;

(c) to comfort those who suffer and, through ecumenical and interfaith co-operation, to commit ourselves to participate in efforts of humanitarian relief, and the resettlement and rehabilitation of those who have suffered significant losses or been displaced back to their home communities;

(d) to continue to call upon our government, the United Nations and other appropriate bodies to use the means of diplomacy and aid to communicate concern for the situation in Indonesia, to offer whatever humanitarian assistance is possible, to alleviate suffering and to contribute to communal harmony in Indonesia;

(e) to continue to stand in solidarity with our partner churches in Indonesia through our prayers, visits and other means of mutual support, advocacy and financial support. In their difficult time we commit ourselves as best we are able from our position of security and comfort, to walk with them;

Rationale:

Communal conflict continues in Indonesia, especially in the Moluccas region. There are many refugees and displaced people who will require continuing humanitarian assistance. Later they will need support for hopeful rehabilitation to their homes or resettlement in other areas. As well, Christians in many parts of Indonesia are facing persecution or living in situations that are tense and uncertain.

Therefore, it is crucial that we in the Uniting Church should make a solemn pledge of support for those who are suffering in Indonesia and especially for the members of our partner churches.

The Assembly meeting will provide a unique opportunity to express our love, concern, solidarity and commitment to the leaders of our partner churches who will be sharing with us in the meeting.

29.13 express its strong solidarity with the concerns, fears and hopes of the Indonesian community in Australia, particularly with the Christian congregations and fellowships that are part of the Uniting Church, and assure them of our strong support in the difficult period they are facing;

Rationale:

This proposal seeks to recognise the particular needs of the Indonesian community in Australia. Our Indonesian brothers and sisters in Australia are not isolated from the impact of the serious religious, social and political tensions in their country of origin. As well, the economic crisis in Indonesia impacts on the lives of Indonesians living in Australia.

We ask that the Assembly recognise the considerable trauma and anxiety within the Indonesian community and Uniting Church Indonesian congregations that have been caused by events in Indonesia.

It is important that we affirm the need of a safe, supportive and welcoming place for all Indonesians who come to live in Australia.

 

29.14 (a) recognise that partner churches in India, Sri Lanka, Papua New Guinea, Solomon Islands, South Korea and Taiwan have faced - and continue to face - communal and religious conflict, and political tension in the life of their societies;

(b) continue to stand in solidarity with our partner churches in these countries, offering our prayers, financial and other support, as they seek to be faithful witnesses in their specific situation;

Rationale:

It is important, in a time when our attention has been so strongly focused on Indonesia, to recognise that our partner churches in a number of other Asian and Pacific countries are also facing communal and religious conflict and/or great political tension. Some of these situations have a long history but others are of recent origin. See section 2.1.2 of the UIM report C27.

As an expression of our partnership, it is important that we express our solidarity and commitment of support for our partner churches as they seek to live out their faith in the often tense, uncertain and sometimes dangerous situations in which they live.

29.15 record its thanks to God for the gifts of presence, courage, love and commitment to our overseas partners offered by UIM staff and those Uniting Church members who shared with them during the crisis in Indonesia and East Timor in 1999-2000.

Rationale:

See section 4.2 of the UIM report C27.

 

30. HISTORICAL (report C15)

That the Assembly:

30.1 encourage participation in celebrations of the centenary of Australian federation with a view to drawing attention to the influence of the churches;

30.2 amend the mandate of Historical by:

(a) inserting a new mandate point 1 to read "To foster interest in the Church's heritage", with subsequent renumbering;

(b) deleting the words "foster interest in the Church's heritage, and" from mandate point 6.

Rationale:

Fostering interest in the Church's heritage is the primary interest of the Historical Reference Committee and encapsulates their essential task.

31. PRIORITY PLACEMENTS (Presbytery of Bremer Brisbane, Qld)

That the Assembly:

31.1 affirm that Regulation 2.7.4(i) gives expression to the polity of the Uniting Church in Australia in that it recognises that

"government in the Church belongs to the people of God by virtue of the gifts and tasks which God has laid upon them", and that

"the Uniting Church is governed by a series of inter-related councils", and that

"each council will recognise the limits of its own authority and give heed to other councils of the Church..." (Basis of Union, para 15)

31.2 (a) request the Standing Committee, on the advice of the Legal Reference Committee, to amend Regulation 2.7.4(i) to provide for face to face consultation with all Ministers, congregations, presbyteries and other bodies concerned;

(b) recognise that Regulation 2.7.14 fails to express clearly the consultative process necessary in that congregational and presbytery placements are made by the presbytery which has pastoral oversight of ministers and congregations in terms of Regulation 3.4.4(a) and Constitution clause 15;

(c) request the Standing Committee, on the advice of the Legal Reference Committee, to amend Regulation 2.7.14(a) to provide that the criteria for determination by the Synod of Priority Placements shall be discussed with a congregation or other concerned body where the minister is currently placed prior to the name being given to another congregation or agency;

(d) request the Standing Committee, on the advice of the Legal Reference Committee, to amend Regulation 2.7.14(c) to limit approaches to ministers by the Placements Committee normally to those who have completed 3 years or more in their existing placements;

31.3 request the Synod Secretaries to amend the National Handbook of Procedures for the Placement of Ministers section 3 to conform to the Regulations as amended.

Rationale:

In recognition of the fact that Priority Placements are necessary, due regard needs to be taken of the disruption that this causes the Minister concerned and the Congregations affected.

The current Regulations [2.7.4 and 2.7.14] do not appear to express the spirit which underlies the polity of the Church. This proposal will:

(a) ensure that the Regulations regarding Priority Placements fully reflect the spirit and especially the consultative process enshrined in para 15 of the Basis of Union, and

(b) alert the Assembly to the fact that the National Handbook of Procedures for the Placement of Ministers fails to adhere to the requirements of the Regulations in regard to Priority Placements.

32. SYNOD OF TASMANIA (Synod of Tasmania)

That the Assembly authorise the Standing Committee to act on receipt of any proposals or requests from the Synod of Tasmania which relate to the bounds of the Synod and/or the Presbytery of Tasmania or to the dissolution of the Synod or to new arrangements for the government and administration of the church in Tasmania which would require Assembly approval.

Rationale:

While the Synod has no specific plans or ideas in relation to the possibilities raised in this proposal, it is possible that within the next three years some specific plans may emerge. The Synod has decided to establish a task group to consider various issues about the future shape of our church government and administration in Tasmania. It therefore seems wise for there to be a specific authorisation to the Standing Committee to act, on receipt of proposals from the Synod.

 

33. TERM OF OFFICE OF SECRETARY OF SYNOD (Synod of New South Wales)

That the Assembly request the Standing Committee, on the advice of the Legal Reference Committee, to amend Regulation 3.5.19 as follows:

"3.5.19 The initial term of office shall normally be for five years. The appointment shall be reviewed in the penultimate year of the appointment and in the penultimate year of any extension of appointment. Terms of reappointment may be for periods of up to five years."

Rationale:

There are two aspects of change in the above proposal - the timing of the review and the term of any extension.

Experience in NSW Synod would suggest that the final year may on occasions be too late to be initiating a review, particularly if the outcome was a recommendation that an appointment not be extended. The preferred time would be the final quarter of the penultimate year. If others prefer a late time for the review, possibly the regulation could be amended to state "shall be reviewed commencing no earlier than the final quarter of the penultimate year of the appointment."

It is the view of the Council of Synod that an extension of appointment of only three years is unreasonably short to enable continuity of executive leadership and longer term planning. If a Synod has confidence to extend an appointment for three years, there would seem to be no reason why it could not be extended for a period of up to five years. The specification of a period "up to five years" would allow either the Synod or the Synod Secretary to propose a lesser period if circumstances so warrant it. It is also noted that in relation to the appointment of the Assembly General Secretary the period has been an initial six years with a six year extension.

It is noted that in relation to the Assembly General Secretary, Regulation 3.6.16 authorises the Assembly itself, the Council involved, to determine both the period of initial appointment and the period of extension of appointment, whilst the proposed amendment to Regulation 3.5.19 does not seek that total flexibility. The Council of Synod believes it is not unreasonable to seek opportunity for a Synod Secretary appointment of five years initial, plus up to five years of extension of appointment.

 

34. DUTIES OF A MINISTER (Church Polity)

That the Assembly request the Standing Committee, on the advice of the Legal Reference Committee, to amend Regulation 2.3.10 by the addition of a new sub-section to read:

"(c) providing for other persons to preside at worship and/or preach within the pastoral charge;"

and re—number the existing sub—sections (c)—(k) to (d)—(l).

Rationale:

1. The Minister in placement in a congregation or group of congregations is responsible to the Presbytery for the exercise of ministry within the pastoral charge, including leadership of worship and preaching (Constitution clause 15). The Minister’s responsibility extends to others exercising such ministry by invitation within the pastoral charge.

2. A similar provision existed in the previous Regulations under the responsibilities of the Parish Council, but it was omitted in the re-drafting of the Regulations following the introduction of the one church council. The last Assembly did not authorise the deletion of this provision and it appears to have dropped out inadvertently.

3. It seems more appropriate that the provision should appear under the Duties of a Minister rather than being related to the management of church property.

 

 

35. CLAUSE 39 PROCESS RE ORDINATION AND HOMOSEXUALITY

(Presbytery of Stirling, WA)

That the Assembly determine that if and when it decides to adopt a proposal which deals with whether or not homosexual people may or may not be ordained, it determines the subject to be an issue which should be dealt with under clause 39 of the Constitution and that the concurrence be determined by a simple majority of congregations.

Rationale:

The Constitution and Regulations of the Uniting Church in Australia provide for a series of inter-related Councils as the means through which it seeks to organize its life and witness. Each of these Councils has areas of unique responsibility as well as responsibilities which may be shared or delegated to other Councils. Each of these Councils is made up of representatives.

The Assembly (being one of those Councils) has the responsibility of determining matters of doctrine, worship, governance and discipline. Thus it is appropriate for the Assembly to consider matters such as whether or not the Uniting Church should (or should not) ordain homosexual people.

At the same time the Constitution of the Uniting Church also recognises that there may be occasions when the issue/s being considered by the Assembly are such that it is appropriate for the matter to be referred through a range of optional processes which will then determine the final position to be adopted.

This process is described in clause 39 of the Constitution:

"On matters which, by a two thirds majority vote, the Assembly deems to be vital to the life of the Church, the Assembly shall seek the concurrence of Synods and/or Presbyteries and/or Congregations as the Assembly may determine."

It is the view of the Stirling Presbytery that the matter of whether or not the Uniting Church may or may not ordain homosexual people is such an issue.

A simple majority of congregations would clearly reveal the mind of Uniting Church people without having to go through the longer process of referral to Presbyteries and Synods.

The Stirling Presbytery would respectfully point out that this proposal neither supports one outcome or another. It simply is of the view that, should the matter come before the Assembly for determination, it be considered a matter "vital to the life of the Church" and be dealt with in terms of clause 39 of the Constitution.

 

 

36. EX-OFFICIO MEMBERSHIP OF PRESBYTERY (Presbytery of Maroondah, Vic)

That the Assembly request the Standing Committee, on the advice of the Legal Reference Committee, to amend Regulation 3.4.15 to include a new clause

"(a) The Chairperson and Secretary of the Presbytery."

and to make any required consequential amendments.

Rationale:

There is, at present, an inconsistency between the Regulations covering the membership status of the primary officers of a presbytery and those relating to the Synod and Assembly. In the case of the latter, the membership of the body concerned is defined as including the President or Moderator and the General Secretaries, while presbyteries are required to elect these officers from among their membership. The intent of this recommendation is to ensure that presbyteries have the same freedom and flexibility in the appointment of officers as currently exists in these other councils of the Church.

The following points are made in support of the proposal.

1. The Regulations covering the membership of both the Assembly and the Synod provide ex-officio membership to the Moderator [3.5.2(a)] and to the President [3.6.2(a)] and to the relevant General Secretaries.

2. The Regulations appear to be silent about any requirement that the chairperson or secretary must be a member of the presbytery, but require that these officers be elected. However, it seems to be implied that this is a requirement, as it would appear impractical to operate with one or both not being members. This is inconsistent with the explicit inclusion of those officers in the membership lists for Synod and Assembly.

3. While in the case of Ministers serving in placements, their induction vows require participation in presbytery activities as part of their placement, it is highly likely that a lay person elected as, say, chairperson, will not have time to fulfil that role and still effectively act as a congregational elected representative. As a consequence, the electing congregation of a lay chairperson may in reality be deprived of part or all of its lay representation. This problem is exacerbated by recent changes to the Regulations which mean that many congregations only have one representative, and also highlights the potential for a conflict of interest when the officer concerned is the sole representative.

4. Ex-officio membership frees the presbytery to choose the ‘best’ person for each role, without having to be concerned at the possible consequences of finding that an officer loses membership status as an elected congregational representative during a term of office, either through a (presumably unlikely, but beyond the control of the presbytery) failure to be elected, or through the effect of the ten-year rule in Regulation 3.4.18.

5. While there is provision to co-opt a person to act as an officer, co-option is only for one year, whereas the terms of office of Chairperson and Secretary are up to five years. Ex-officio membership would be a simpler means of providing membership for the full term of office.

6. It is also inappropriate that the (albeit mild) restrictions on co-options, such as a limitation on the number from any one congregation, should act as possible constraints on the ability of a presbytery to elect who it wants for its Chairperson and Secretary.

37. REPLACEMENT OF THE CHURCH COUNCIL BY THE COUNCIL OF ELDERS

(Presbytery of The Downs, Qld)

That the Assembly:

37.1 determine that each Congregation or group of Congregations re-establish a Council of Elders to have, with the Minister, oversight of the total life and mission of the Congregation and responsibility for resourcing that life and mission;

37.2 determine that the Council of Elders consist of:

(a) the Ministers, Youth Workers and Lay Pastors who are settled in the Congregation;

(b) Community Ministers and candidates for Community Minister who are serving in community ministry in the Congregation;

(c) Ministers, being members of the Congregation, who are Ministers-in-Association in accordance with Regulation 2.5.1(g); and

(d) the Elders of the Congregation;

37.3 determine that the Council of Elders assume the duties and responsibilities currently exercised by the Church Council;

37.4 determine that each Congregation or group of Congregations establish a Property and Finance Committee elected annually and responsible to the Council of Elders;

37.5 determine that membership of the Property and Finance Committee be:

(a) a treasurer appointed annually by the Congregation;

(b) members of the Congregation who may be non-Elders and who have the appropriate gifts; and

(c) at least one Elder to be appointed by the Council of Elders.

 

37.6 determine that the duties and responsibilities of the Property and Finance Committee be:

(a) managing the financial affairs and assisting in the general administration of the Congregation including the preparation and presentation of all necessary budgets, statements and reports;

(b) managing and controlling property in accordance with the Regulations;

(c) preparing and presenting to a meeting of the Congregation, through the Council of Elders, an annual report concerning property and finance and making recommendations with regard to those matters for the ensuing year; and

(d) reporting at least quarterly to the Council of Elders;

37.7 amend clause 2 of the Constitution by the substitution of ‘guided by its Basis of Union’ by ‘as that way is described in the Basis of Union’ so that clause 2 shall read:

"The Church, affirming that it belongs to the people of God on the way to the promised end, lives and works within the faith and unity of the one holy catholic and apostolic church, as that way is described in the Basis of Union."

Subject to the assent by the Assembly to the foregoing proposals:

37.8 approve the following consequential amendments to the Constitution:

(a) clause 3 - under ‘Definitions’, replace ‘Church Council’ with ‘Council of Elders’ and change location on the page of the definition of ‘Council of Elders’ to its appropriate alphabetical position;

(b) clause 9 - change ‘Church Council’ to ‘Council of Elders’;

(c) clause 10(a) - change ‘Church Council’ to ‘Council of Elders’;

(d) clause 10(b) - change ‘Church Council’ to ‘Council of Elders’;

(e) clause 11 - change ‘Church Council’ to ‘Council of Elders’;

(f) clause 19(b) - replace existing clause with ‘the Elders shall be members of the Council of Elders’;

(g) clause 24(a) - change ‘Church Council’ to ‘Council of Elders’;

(h) clause 24(b) - change ‘Church Council’ to ‘Council of Elders’;

(i) clause 24 - final sentence: change ‘Church Councils’ to ‘Councils of Elders’;

(j) clause 70(g) - change ‘Church Council’ to ‘Council of Elders’;

37.9 request the Standing Committee, on the advice of the Legal Reference Committee, to amend the Regulations to ensure conformity with the principles adopted in the preceding resolutions.

Rationale:

In presenting these proposals, the mover and the seconder recognise the problem which the 1997 Assembly sought to correct but, without wishing to return to the former intolerable confusion and dichotomy, reject the solution offered by that Assembly on three grounds: theological, constitutional and practical.

The Theological Objection

The creation of the Church Council means, inter alia, that:

(a) those who are not gifted for, nor called to, eldership now participate in conversations and decision making which lie at the pastoral/spiritual heart of congregational life;

(b) that those who are so called no longer necessarily have, simply by the right of that calling, a place with other elders in the corporate guidance of the congregation in matters of faith and practice.

The theology of conciliar governance of the people of God which emerges from the scriptures (and which lies behind the polity defined in the Basis of Union) requires that such leadership be exercised corporately by the shepherds of the flock - ie. elders. Assembly Minute 97.28.02(b) is not a development of the intention of the Basis of Union in this matter, but a denial of it. (See D. McCaughey’s "commentary", p.91). Vital issues of ministry (the proper ordering thereof) and polity are thus at stake.

It is our view that the pastoral implications of matters of property and finance mean that these are properly the business of the Council of Elders for final determination, and that therefore the ‘one council’ is, properly, the Council of Elders.

The Constitutional Objection

The creation of the Church Council fails two critical constitutional tests and raises a major dilemma:

(a) It represents, unarguably, a radical departure from the spirit, intention and letter of the Basis of Union.

(b) It clearly fails to reflect the requirement of the Constitution (clause 2) that the life of the Uniting Church be "guided" by its Basis of Union.

The dilemma: the 1977 Assembly established the Uniting Church upon the Basis of Union with the Council of Elders as one of the five inter-related Councils responsible for the government of the Church. That decision has never been rescinded (and, in reality, cannot be) and now we have a second decision in conflict, the creation of the Church Council by the 1997 Assembly.

Clearly and unhappily, the authority of the Basis of Union is problematical. The creation of the Church Council is a direct assault upon that authority. The issue needs to be resolved.

The suggested amendment to the Constitution (see proposal 37.8) is proposed in the hope that the definitive place of the Basis of Union intended by its framers and by the great majority of those who voted to enter the Uniting Church (State Acts notwithstanding, invocation of which is, at this time, pure revisionism), will be respected, and the document, so prayerfully and painstakingly drafted, explored with a sense of joyful expectation as the continuing charter for renewal for the Uniting Church, with the Council of Elders restored to its intended place within the conciliar framework.

 

Practical Objections

Simplicity, flexibility and diversity were the key selling points of the argument for the structural change that brought the Church Council into being.

The alleged greater simplicity of the new structure has created obstacles to efficient and effective decision making: Agendas and durations of meetings have become unduly extended to accommodate the full range of issues - pastoral, property and financial; pastoral issues compete for discussion time with property and financial matters with debate being terminated prematurely because of the volume of business; pastoral issues are debated in a context where only some councillors have the gifts of, or the call to, pastoral leadership. Despite the exhortation in Regulation 3.1.10 (a), pastoral matters are the most likely to receive truncated consideration. Change to the organizational structure of the Uniting Church has certainly produced diversity - indeed what may be described as a "plethora of ad-hocracies" - much of which has no claim to theological integrity. Unfortunately, but perhaps predictably, sinister concomitants of this diversity are beginning to emerge: an alarming and escalating degree of confusion with respect to the vocation of eldership only now beginning to be articulated at grass-roots level; disaffection prompted by this confusion; disquiet at the perceived erosion of the place of the Basis of Union in the Uniting Church; and dismay at the prominence given to organizational theory at the expense of theology at the base of our Church’s corporate life.

Flexibility is an important attribute of an organizational structure but, in a Church, flexibility only has merit within a theologically sound framework. The Basis of Union already offers both soundness and flexibility. (see Para. 15 (a)).