ucaqld.com.au P: 1300 822 753 P: 07 3377 9777 GPO Box 674 Brisbane QLD 4001

The Uniting Church Centre 60 Bayliss St Auchenflower QLD 4066 The Uniting Church in Australia Property Trust (Q.) ARBN: 142 498 780

15 February 2016

Dear Applicant,

Thank you for your interest in the advertised position of General Secretary with The Uniting Church in Australia, Queensland Synod. Please find enclosed an application package that contains: • Position description (including Selection Criteria) • Organisation Charts • Application Process (contained in this letter) • The Basis of Union • “Where Did the Joy Come From? Identity, Diversity and the Basis of Union” • The Uniting Church in Australia Constitution • The Uniting Church in Australia Regulations extract (section 3.6.3 Officers of the Synod) • The Uniting Church in Australia, Queensland Synod By-Laws extract (section Q1.5.1 The General

Secretary)

If you wish to continue with your application, please return the following documents by email to careers@ucaqld.com.au with the position title in the subject line no later than 5pm on Monday 29th February 2016:

• Cover letter • Response to the Selection Criteria • Resume or Curriculum Vitae Applications will be accepted from Australian citizens or foreign citizens with the appropriate visas. If you require any information in relation to completing the Key Selection Criteria, please phone Grant Weaver, Human Resource Manager on (07) 3377 9867 or email grant.weaver@ucaqld.com.au .

Information provided as part of your application will not be used or disclosed other than to assess your suitability for the position. By providing the names of referees, you are agreeing for The Uniting Church in Australia, Queensland Synod to discuss your personal details with the nominated third parties. You will be advised if any other referees are required to be contacted that are not already nominated by you. Any other material supplied by you as a candidate will be destroyed after a period of six months in the event of an unsuccessful application.

The Uniting Church in Australia, Queensland Synod requires that the successful candidate will obtain a ‘Criminal Conviction Record’ from the Australian Federal Police within four weeks of commencing employment/placement. Once you provide us with a copy of your record and it shows that your record does not preclude you from being employed/placed with us, you will be confirmed in the position.

The Uniting Church in Australia, Queensland Synod also requires the successful candidate to hold or obtain a working with children card (Blue Card). Once this card has been presented, your appointment/placement will be confirmed. If you are shortlisted for an interview you will need to produce documentation relevant for the position as outlined in the position description, and any appropriate visa. Remuneration will be negotiated with the successful applicant.

On behalf of The Uniting Church in Australia, I wish you well with your application.

Yours faithfully

Rev David Baker Moderator

The Uniting Church in Australia QUEENSLAND SYNOD

www.ucaqld.com.au

Position Description POSITION IDENTIFICATION

Position title:

Synod service area:

Employment status:

Location:

Classification/salary:

Reporting Relationships

Date Reviewed:

General Secretary

Queensland Synod Office

Full time (5 year Contract)

Uniting Church Centre, 60 Bayliss St, Auchenflower, QLD, 4066

Award Free as negotiated and detailed in an employment agreement

Responsible and accountable to the Synod through the Synod Standing Committee.

23 April 2015

BACKGROUND INFORMATION

The Organisation

The Uniting Church in Australia (the Church) is the third largest Christian denomination in Australia. In Queensland, the Uniting Church has around 250 congregations and has a number of schools, colleges and community services (such as UnitingCare Queensland and Wesley Mission Brisbane).

The Uniting Church in Queensland is engaged in a revitalisation journey called Together on the way, enriching community. In response to God's Call at this time, the Uniting Church in Queensland is committed to: Uniting in Christ; acting with love, living with hope, witnessing in faith, and working for justice. For each phase of this journey Synod-wide Priority Directions will be identified. Visit www.toqether.ucaqld.com.au for more information.

The administration of the Uniting Church in Queensland mostly sits in the Queensland Synod office, based in Auchenflower, Brisbane. Synod office staff seek to facilitate and encourage the effective stewardship of the church's resources to enable the activities and people of the church to faithfully live in worship, witness and service and move towards the Vision 2020.

At a functional level, the Queensland Synod office includes Trinity College Queensland, Raymont Lodge Residential College and the Alexandra Park Conference Centre and provides administrative, governance and compliance services for the Church in Queensland.

Vision Statement

The Synod Office Staff are united in Christ and will act at all times to ensure services are delivery in a cost efficient, effective manner while meeting all legislative and compliance requirements. The Synod Office Staff will bear witness to God's love through its work and are dedicated in their service to the congregations of the Queensland Synod.

The Church exists to provide for the worship of God, to proclaim the Gospel of the Lord Jesus Christ, to promote Christian fellowship and to nurture believers in the Christian faith. It also delivers its mission through assisting in human development and the improvement of human relationships through charitable and other services and does other things as may be required in obedience to the FHoly Spirit.

The staff of the Queensland Synod office guide their behaviours as they work together, to achieve goals and be accountable for their actions through the following values:

We will provide consistent, fair, courteous and timely Service to the best of our ability

We will be loyal, diligent and accountable by taking Responsibility for our actions

We will show Respect through trusting and treating each other with compassion, dignity and without discrimination

We will demonstrate Integrity, by acting ethically, honestly and faithfully, valuing truthfulness and justice in all that we do

Purpose

Staff Values

The Uniting Church in Australia, Queensland Synod is an equal opportunity employer committed to Uniting in Christ; acting with love, living with hope, witnessing in faith, working for justice.

w The Uniting Church in Australia QUEENSLAND SYNOD

JOB DESCRIPTION

Position Purpose

The General Secretary focuses on offering leadership to develop the Synod's capacity for mission and ministry in partnership with Presbyteries, Congregations and institutions and other Synod bodies. The General Secretary is also responsible for the effective and efficient operations of the Synod Office and business units through delegations to the Finance and Property Director, Associate General Secretary and the Executive Officer Secretariat.

Key Responsibilities

1 Co-ordinate the church in Queensland's strategic and missional initiatives.

• Provide leadership to the Church by actively engaging in strategic thinking and theological reflection about the life, direction, vision and mission of the Church.

• Facilitate the processes by which strategic discussions about direction, vision and mission can occur in the various councils and in the broader context and life of the Church.

• Ensure the implementation of key directional, strategic and missional imperatives and initiatives of the Church in Queensland that are the responsibility of the Synod.

• Collaborate with and resource other councils of the church in Queensland as they discern and work towards key priorities in partnership with the Synod.

• Within the Synod, and in collaboration with other councils, undertake change management processes and practices that enable the Church's members to participate in, and engage with, key directional, strategic and missional imperatives and initiatives.

• Develop effective working relationships within the key governance bodies and key Synod and Presbytery leaders to ensure the Synod governance framework operates effectively and the decisions of the Synod Standing Committee are implemented.

2 Work in collaboration with the Moderator

• By resourcing the Synod and other councils of the church in strategic thinking and theological reflection about the life, direction, vision, and mission of the church.

• Co-ordinate administrative support services for the Moderator.

• Arrange for the provision of advice to the Moderator and to the members of the Synod, and the Synod Standing Committee regarding Standing Orders and Rules of Debate with respect to Assembly Regulations and By-Laws of the Synod as may be necessary for the good ordering and conduct of business.

3 Contribute to Governance and Oversight Bodies

The below bodies have particular responsibilities within the life of the Synod, and with which the General Secretary may be engaged, either regularly or from time to time. The General Secretary's role as an ex-officio member is to bring a whole of church perspective to the relevant board or committee. This is not an exhaustive list:

• Synod Standing Committee • Uniting Care Queensland Board • Finance Investment and Property board • Board for Christian Formation • Governance Nomination and Remuneration Committee • Synod Legal Reference Committee • Schools Commission • Chaplaincy Commission • Synod Ecumenical relations Committee • Synod Interfaith relations Committee • Multi Cross Cultural Committee.

4 Developing strong and effective relationships

Act as a key contact point for the Queensland Synod of the Uniting Church in Australia for the wider community, the Uniting Church in Australia Assembly and other Uniting Church in Australia Synods.

5 Act as Chief Executive Officer of the Synod Management Structure

• Exercise the operational leadership of the Synod Executive team and be the accountable person for organisational units reporting to it.

PD_SSS_General Secretary 04022016

ILp The Uniting Church in Australia QUEENSLAND SYNOD

• Manage the Synod support services for the effective functioning of the Synod Standing Committee, and committees, commissions, and staff reporting to it.

• Have the oversight of Directors and Departments and all organisational units responsible to the Synod Standing Committee and monitor the implementation of policies determined by the Synod and by the Synod Standing Committee.

• Manage the processes to maintain communications and co-ordinate activities across all staff reporting to the Synod Standing Committee.

• Have the right, as considered necessary, to receive reports from, and enquire into, the activities of any of the staff reporting to the Synod Standing Committee or into the affairs of any Commission, Forum, Board or Committee within the Synod structure.

• Report to the Synod Standing Committee and/or the Synod in Session on any matters of concern of which the members thereof should be made aware.

• In consultation with the Moderator, be the final court of appeal by staff within the departments and in units reporting to the Synod Standing Committee after all dispute settlement procedures have been exhausted.

6 Oversight of the Synod Office Activities

• Manage and co-ordinate the staff and resources of the Synod for effective support of the Church's mission.

• Appoint all staff within the Synod support services (unless specifically directed otherwise by the Synod Standing Committee) and ensure systems are in place to lead, support and supervise staff in the performance of the roles.

• Guide the preparation of the Synod support services budget process; manage and report on the budget within agreed parameters.

• Through the Employment Relations Adviser, deal with matters which affect or may affect the lay staff of the Church.

• Be responsible for keeping an accurate record for all ministry agents of the Church and other agents whose functions are substantially pastoral and/or educational and/or liturgical.

7. Work within the policies and procedures of the Uniting Church in Australia Queensland Synod and the provisions of the Workplace Health and Safety and other relevant legislation, including support for injured workers and full participation in return to work plans.

8. Perform such other duties as may be required from time to time by the Synod or the Synod Standing Committee.

Delegated Responsibilities/Accountabilities

• Acts as the CEO within the Synod management structure and as such:

o Has the line management responsibility for approximately 100 FTE staff of Synod support services (unless specifically determined otherwise by the Synod Standing Committee).

o Manages a budget of approximately $45 million.

• Acts as Secretary to the Synod and as such:

o Convenes key leadership teams and management processes that coordinate and facilitate the work of the church, reporting to the Synod Standing Committee.

o Participates in formal performance, development and review processes as part of the support and development program implemented by the Synod Standing Committee on a regular basis.

o Resource the Synod to exercise executive, administrative pastoral and disciplinary oversight of the 8 Presbyteries and through the Presbyteries, the 250 congregations within the bounds of the Synod.

o manages the oversight and accountability of other bodies reporting to the Synod.

o is responsible for the oversight of insurable assets under the direct control of the Synod.

PERSON SPECIFICATION

1. Call, Qualifications & Education

• Personal faith in Jesus Christ and a sense of call to the office and work of the General Secretary. • Active membership of the Uniting Church in Australia. • Tertiary qualifications relevant to the position. • Qualifications in the area of corporate governance.

PD_SSS_General Secretary 04022016

The Uniting Church in Australia QUEENSLAND SYNOD

2. Knowledge and Skills

• Thorough working knowledge of the Church and the polity of the Church, including the Basis of Union, Constitution & Regulations or the proven ability to quickly assimilate into complex working environments.

• Demonstrated ability to lead organizations through change and growth processes with the use of an influential leadership style.

• Proven capacity to develop effective working relationships and to engage in collaborative processes for decision­making, and problem solving with a broad range of stakeholders, some of whom have competing interests.

• Demonstrated capacity to think strategically and to facilitate strategic planning and engagement processes. • Excellent interpersonal communication skills, demonstrating the capacity to engage, influence and motivate

individuals and groups. • Excellent written communication skills. • Proven skills in managing and coordinating financial and human resources to achieve positive operational outcomes. • Ability to reflect on issues theologically within the broad theological framework of the Basis of Union of the UCA.

3. Experience

• At least 10 years' experience leading and managing multifaceted organisations where influence is a key leadership attribute.

• Experience in corporate Governance with recent experience in Board Membership.

4. Personal Attributes

• Highly organised with strong work ethic. • Ability to make decisions that reflect organisational values. • Ability to stay calm and perform to a high level under pressure. • Honesty, loyalty, initiative, maturity, flexibility, and common sense.

SELECTION CRITERIA:

1. Membership of the Uniting Church in Australia and a commitment to promote the mission and ethos of the Church.

2. Demonstrated working knowledge of the Church and the polity of the Church.

3. Demonstrated capacity to think theologically and strategically and facilitate strategic outcomes within complex

organizations, preferably in the context of the Church.

4. Demonstrated disciplined thinking, decision making and problem solving on complex issues, in particular change

management and quality service delivery.

5. Demonstrated ability to implement key organisational resolutions, decisions and strategies within financial and time

restraints.

6. Demonstrated capacity to provide leadership in context on issues confronting the Church in its ministry and mission.

7. Demonstrated ability to exercise leadership that facilitates outcomes through influencing a wide range of stakeholders,

including in a culturally diverse context.

8. Demonstrated ability to articulate the church's position and/or strategy, both within and externally to the church.

Other Mandatory Requirements • Flexibility of work practice, including after hours and week end work • Availability to travel intra and inter state • Required to hold a working with children card, and undergo a criminal history check • Drivers License - Automatic minimum.

Organizational Chart: Attached.

Authorised by:

J/ Signature

Name: Date: /^. 2..

PD_SSS_General Secretary 04022016 4

Synod Standing Committee

BOARDS

Board for Christian Formation

Trinity College Queensland

Finance Investment and Property Board

Synod Audit and Risk Oversight Committee

Colleges

- The Lakes College - Shalom Christian College - SCOTS PGC - Calvary Christian College

UnitingCare Qld Board

GROUPS

Royal Commission Task Group

Multi Cross Cultural Reference Group

COMMITTEES

Placements Committee

Presbytery Synod Interface

Governance Nomination

Remuneration Committee

Synod Legal Reference Committee

Synod Ecumenical Relationships

Committee

Synod Inter Faith Relationships

Committee

Budget Development Oversight Committee

COMMISSIONS

Schools & Residential Colleges Commission

Synod Chaplaincy Commission

General Secretary

- Synod Sexual Misconduct Complaints Committee - Committee for Discipline - Committee for Counselling

The Uniting Church in AustraliaQUEENSLAND SYNOD

Synod Non-Council Reporting Structure Current [January 2016]

Synod Standing

Committee

North Queensland Presbytery

(26 congregations)

Central Queensland Presbytery

(27 congregations)

Mary Burnett Presbytery

(23 congregations)

Moreton Rivers Presbytery

(38 congregations)

The Downs Presbytery

(21 congregations)

Bremer Brisbane Presbytery

(32 congregations)

South Moreton (41 congregations)

Calvary Presbytery (7 congregations)

General Secretary

The Uniting Church in AustraliaQUEENSLAND SYNOD

Presbytery Reporting Structure Current [January 2016]

General Secretary

Director, Finance & Property

Services

Chief Financial Officer

Treasury & Transactions Supervisor

Treasury Officer

Finance Officer

Senior Accountant

Accountant – Synod

Services

Accountant – Presbytery Services

Finance Project Officer (FTE

0.6)

Finance Support Officer

Snr Transactions

Officer

Transactions Officer

Finance Project Officer

(FTE 0.4)

Manager, Property

Resources

Admin Officer - Resources

Property Resources

Support Officer

Paralegal

Property Officer (FTE 0.4)

Risk & Insurance Manager

Senior Risk Consultant

Senior Claims Specialist

Senior Insurance Advisor

Insurance Assistant (FTE 0.4)

IT Manager

Help Desk Technician

Web Developer

Systems Administrator

HR Manager

People & Projects Manager

People & Payroll

Manager

Payroll Officer (FTE 0.8)

Payroll Officer (FTE 0.6)

Business Manager (FTE 0.6)

Alexandra Park (FTE 4.29 +

30 casuals)

Raymont Lodge (FTE 7.67 + 11 casuals)

Project Manager CARIS

Director of Education for

Ministry

Trinity College Qld & Library Staff (FTE 11)

Associate General Secretary

Director Uniting Comms

Graphic Designer

x 2 (FTE 1)

Marketing & Fundraising

Manager

Advertising/ Comms Manager

Cross Platform Editor/

Producer

Writer (FTE 0.6)

Research Officer

Uniting Green (FTE 0.2)

Executive Officer Schools & RC Commission

Special Projects

Officer (FTE 0.2)

Project Officers

Placements & Stipend Review

Leadership & Strategy

Development (FTE 0.4)

Easter Madness (FTE 0.6)

Generalist (FTE 0.4)

Youth & Family Officer

(FTE 0.6)

Executive Officer

Chaplaincy Commission

General Counsel

Child Safe Church

Administrator

Graduate Lawyer

(FTE 0.8)

Governance Secretary (FTE 0.8)

Executive Officer Corporate

Executive Assistant x 2 Executive Assistant (FTE 0.6)

Personal Assistant x 2 Reception/Admin Assistant

The Uniting Church in AustraliaQUEENSLAND SYNOD

Synod Office Reporting Structure Current + FTE Detail [5 January 2016]

FTE unless otherwise stated Green Fill = Gen Sec Direct Report Light Blue Fill = Synod Support Services Management Team Red Outline = casual or contract Yellow Outline = vacancy

THE BASIS OF UNION

1992 Edition

The historic text of the Basis of Union was prepared at a time when the desire for gender-inclusivelanguage was only just emerging. By the early 1990's some people were finding aspects of the languageof the Basis to be rather curious and at certain points jarring and even alienating. The AssemblyStanding Committee therefore approved the publication of the 1992 edition, which incorporatesrelatively conservative changes to the language of the Basis, while seeking to retain its meaning.

HEADINGS have been added to each section of this printing of the Basis of Union for ease of referencebut do not form part of the Basis of Union approved by the Churches.

BASIS OF UNION

1. THE WAY INTO UNIONThe Congregational Union of Australia, the Methodist Church of Australasia and the PresbyterianChurch of Australia, in fellowship with the whole Church Catholic, and seeking to bear witness tothat unity which is both Christ’s gift and will for the Church, hereby enter into union under thename of the Uniting Church in Australia. They pray that this act may be to the glory of God theFather, the Son and the Holy Spirit. They give praise for God's gifts of grace to each of them inyears past; they acknowledge that none of them has responded to God's love with a fullobedience; they look for a continuing renewal in which God will use their common worship,witness and service to set forth the word of salvation for all people. To this end they declare theirreadiness to go forward together in sole loyalty to Christ the living Head of the Church; theyremain open to constant reform under his Word; and they seek a wider unity in the power of theHoly Spirit. In this union these Churches commit their members to acknowledge one another inlove and joy as believers in our Lord Jesus Christ, to hear anew the commission of the Risen Lordto make disciples of all nations, and daily to seek to obey his will. In entering into this union theChurches concerned are mindful that the Church of God is committed to serve the world for whichChrist died, and that it awaits with hope the day of the Lord Jesus Christ on which it will be clearthat the kingdom of this world has become the kingdom of our Lord and of the Christ, who shallreign for ever and ever.

2. OF THE WHOLE CHURCHThe Uniting Church in Australia lives and works within the faith and unity of the One HolyCatholic and Apostolic Church. The Uniting Church recognises that it is related to otherChurches in ways which give expression, however partially, to that unity in faith and mission.Recalling the Ecumenical Councils of the early centuries, the Uniting Church looks forward to atime when the faith will be further elucidated, and the Church's unity expressed, in similarCouncils. It thankfully acknowledges that the uniting Churches were members of the WorldCouncil of Churches and other ecumenical bodies, and will seek to maintain such membership. Itremembers the special relationship which obtained between the several uniting Churches andother Churches of similar traditions, and will continue to learn from their witness and bestrengthened by their fellowship. It is encouraged by the existence of United Churches in whichthese and other traditions have been incorporated, and wishes to learn from their experience. Itbelieves that Christians in Australia are called to bear witness to a unity of faith and life in Christwhich transcends cultural and economic, national and racial boundaries, and to this end theUniting Church commits itself to seek special relationships with Churches in Asia and the Pacific.The Uniting Church declares its desire to enter more deeply into the faith and mission of theChurch in Australia, by working together and seeking union with other Churches.

3. BUILT UPON THE ONE LORD JESUS CHRISTThe Uniting Church acknowledges that the faith and unity of the Holy Catholic and ApostolicChurch are built upon the one Lord Jesus Christ. The Church preaches Christ the risen crucifiedOne and confesses him as Lord to the glory of God the Father. In Jesus Christ "God wasreconciling the world to himself" (2 Corinthians 5:19 RSV). In love for the world, God gave the Sonto take away the world’s sin.

Jesus of Nazareth announced the sovereign grace of God whereby the poor in spirit could receiveGod's love. Jesus himself, in his life and death, made the response of humility, obedience and trustwhich God had long sought in vain. In raising him to live and reign, God confirmed and completedthe witness which Jesus bore to God on earth, reasserted claim over the whole of creation,pardoned sinners, and made in Jesus a representative beginning of a new order of righteousnessand love. To God in Christ all people are called to respond in faith. To this end God has sent forththe Spirit that people may trust God as their Father, and acknowledge Jesus as Lord. The wholework of salvation is effected by the sovereign grace of God alone.

The Church as the fellowship of the Holy Spirit confesses Jesus as Lord over its own life; it alsoconfesses that Jesus is Head over all things, the beginning of a new creation, of a new humanity.

God in Christ has given to all people in the Church the Holy Spirit as a pledge and foretaste of thatcoming reconciliation and renewal which is the end in view for the whole creation. The Church'scall is to serve that end: to be a fellowship of reconciliation, a body within which the diverse giftsof its members are used for the building up of the whole, an instrument through which Christ maywork and bear witness to himself. The Church lives between the time of Christ’s death andresurrection and the final consummation of all things which Christ will bring; the Church is apilgrim people, always on the way towards a promised goal; here the Church does not have acontinuing city but seeks one to come. On the way Christ feeds the Church with Word andSacraments, and it has the gift of the Spirit in order that it may not lose the way.

4. CHRIST RULES AND RENEWS THE CHURCHThe Uniting Church acknowledges that the Church is able to live and endure through the changesof history only because its Lord comes, addresses, and deals with people in and through the newsof his completed work. Christ who is present when he is preached among people is the Word ofthe God who acquits the guilty, who gives life to the dead and who brings into being whatotherwise could not exist. Through human witness in word and action, and in the power of theHoly Spirit, Christ reaches out to command people’s attention and awaken faith; he calls peopleinto the fellowship of his sufferings, to be the disciples of a crucified Lord; in his own strange wayChrist constitutes, rules and renews them as his Church.

5. THE BIBLICAL WITNESSESThe Uniting Church acknowledges that the Church has received the books of the Old and NewTestaments as unique prophetic and apostolic testimony, in which it hears the Word of God andby which its faith and obedience are nourished and regulated. When the Church preaches JesusChrist, its message is controlled by the Biblical witnesses. The Word of God on whom salvationdepends is to be heard and known from Scripture appropriated in the worshipping and witnessinglife of the Church. The Uniting Church lays upon its members the serious duty of reading theScriptures, commits its ministers to preach from these and to administer the sacraments of Baptismand the Lord's Supper as effective signs of the Gospel set forth in the Scriptures.

6. SACRAMENTSThe Uniting Church acknowledges that Christ has commanded his Church to proclaim the Gospelboth in words and in the two visible acts of Baptism and the Lord's Supper. Christ himself acts inand through everything that the Church does in obedience to his commandment: it is Christ whoby the gift of the Spirit confers the forgiveness, the fellowship, the new life and the freedom whichthe proclamation and actions promise; and it is Christ who awakens, purifies and advances inpeople the faith and hope in which alone such benefits can be accepted.

7. BAPTISMThe Uniting Church acknowledges that Christ incorporates people into his body by Baptism. Inthis way Christ enables them to participate in his own baptism, which was accomplished once onbehalf of all in his death and burial, and which was made available to all when, risen and ascended,he poured out the Holy Spirit at Pentecost. Baptism into Christ’s body initiates people intoChrist’s life and mission in the world, so that they are united in one fellowship of love, service,suffering and joy, in one family of the Father of all in heaven and earth, and in the power of theone Spirit. The Uniting Church will baptize those who confess the Christian faith, and childrenwho are presented for baptism and for whose instruction and nourishment in the faith the Churchtakes responsibility.

8. HOLY COMMUNIONThe Uniting Church acknowledges that the continuing presence of Christ with his people issignified and sealed by Christ in the Lord's Supper or the Holy Communion, constantly repeated inthe life of the Church. In this sacrament of his broken body and outpoured blood the risen Lordfeeds his baptized people on their way to the final inheritance of the Kingdom. Thus the people ofGod, through faith and the gift and power of the Holy Spirit, have communion with their Saviour,make their sacrifice of praise and thanksgiving, proclaim the Lord's death, grow together intoChrist, are strengthened for their participation in the mission of Christ in the world, and rejoice inthe foretaste of the Kingdom which Christ will bring to consummation.

9. CREEDSThe Uniting Church enters into unity with the Church throughout the ages by its use of theconfessions known as the Apostles' Creed and the Nicene Creed. The Uniting Church receivesthese as authoritative statements of the Catholic Faith, framed in the language of their day andused by Christians in many days, to declare and to guard the right understanding of that faith.The Uniting Church commits its ministers and instructors to careful study of these creeds and tothe discipline of interpreting their teaching in a later age. It commends to ministers andcongregations their use for instruction in the faith, and their use in worship as acts of allegiance tothe Holy Trinity.

10. REFORMATION WITNESSESThe Uniting Church continues to learn of the teaching of the Holy Scriptures in the obedience andfreedom of faith, and in the power of the promised gift of the Holy Spirit, from the witness of theReformers as expressed in various ways in the Scots Confession of Faith (1560), the HeidelbergCatechism (1563), the Westminster Confession of Faith (1647), and the Savoy Declaration (1658).In like manner the Uniting Church will listen to the preaching of John Wesley in his Forty-FourSermons (1793). It will commit its ministers and instructors to study these statements, so that thecongregation of Christ’s people may again and again be reminded of the grace which justifiesthem through faith, of the centrality of the person and work of Christ the justifier, and of the needfor a constant appeal to Holy Scripture.

11. SCHOLARLY INTERPRETERSThe Uniting Church acknowledges that God has never left the Church without faithful andscholarly interpreters of Scripture, or without those who have reflected deeply upon, and actedtrustingly in obedience to, God's living Word. In particular the Uniting Church enters into theinheritance of literary, historical and scientific enquiry which has characterised recent centuries,and gives thanks for the knowledge of God's ways with humanity which are open to an informedfaith. The Uniting Church lives within a world-wide fellowship of Churches in which it will learn tosharpen its understanding of the will and purpose of God by contact with contemporary thought.Within that fellowship the Uniting Church also stands in relation to contemporary societies inways which will help it to understand its own nature and mission. The Uniting Church thanks Godfor the continuing witness and service of evangelist, of scholar, of prophet and of martyr. It praysthat it may be ready when occasion demands to confess the Lord in fresh words and deeds.

12. MEMBERSThe Uniting Church recognises and accepts as members all who are recognised as members of theuniting Churches at the time of union. Thereafter membership is open to all who are baptized intothe Holy Catholic Church in the name of the Father and of the Son and of the Holy Spirit. TheUniting Church will seek ways in which the baptized may have confirmed to them the promises ofGod, and be led to deeper commitment to the faith and service into which they have been baptized.To this end the Uniting Church commits itself to undertake, with other Christians, to explore anddevelop the relation of baptism to confirmation and to participation in the Holy Communion.

13. GIFTS AND MINISTRIESThe Uniting Church affirms that every member of the Church is engaged to confess the faith ofChrist crucified and to be his faithful servant. It acknowledges with thanksgiving that the oneSpirit has endowed the members of Christ's Church with a diversity of gifts, and that there is nogift without its corresponding service: all ministries have a part in the ministry of Christ. TheUniting Church, at the time of union, will recognise and accept the ministries of those who havebeen called to any task or responsibility in the uniting Churches. The Uniting Church willthereafter provide for the exercise by men and women of the gifts God bestows upon them, andwill order its life in response to God's call to enter more fully into mission.

14. MINISTERS, ELDERS, DEACONESSES AND LAY PREACHERSThe Uniting Church, from inception, will seek the guidance of the Holy Spirit to recognise amongits members women and men called of God to preach the Gospel, to lead the people in worship, tocare for the flock, to share in government and to serve those in need in the world.

To this end:

(a) The Uniting Church recognises and accepts as ministers of the Word all who have heldsuch office in any of the uniting Churches, and who, being in good standing in one of thoseChurches at the time of union, adhere to the Basis of Union. This adherence and acceptancemay take place at the time of union or at a later date. Since the Church lives by the power ofthe Word, it is assured that God, who has never failed to provide witness to that word, will,through Christ and in the power of the Holy Spirit, call and set apart members of the Churchto be ministers of the Word. These will preach the Gospel, administer the sacraments andexercise pastoral care so that all may be equipped for their particular ministries, thusmaintaining the apostolic witness to Christ in the Church. Such members will be calledMinisters and their setting apart will be known as Ordination.

The Presbytery will ordain by prayer and the laying on of hands in the presence of aworshipping congregation. In this act of ordination the Church praises the ascended Christfor conferring gifts upon men and women. It recognises Christ’s call of the individual to behis minister; it prays for the enabling power of the Holy Spirit to equip the minister for thatservice. By the participation in the act of ordination of those already ordained, the Churchbears witness to God's faithfulness and declares the hope by which it lives. In company withother Christians the Uniting Church will seek for a renewed understanding of the way inwhich the congregation participates in ordination and of the significance of ordination in thelife of the Church.

(b) The Uniting Church recognises and accepts as elders or leaders those who at the time ofunion hold the office of elder, deacon or leader appointed to exercise spiritual oversight, andwho, being in good standing in any of the uniting Churches at the time of union, adhere tothe Basis of Union. It will seek to recognise in the congregation those endowed by theSpirit with gifts fitting them for rule and oversight. Such members will be called Elders orLeaders.

(c) The Uniting Church recognises and accepts as deaconesses those who at the time of unionare deaconesses in good standing in any of the uniting Churches and who adhere to theBasis of Union. It believes that the Holy Spirit will continue to call women to share in thisway in the varied services and witness of the Church, and it will make provision for this.Such members will be called Deaconesses.

The Uniting Church recognises that at the time of union many seek a renewal of thediaconate in which women and men offer their time and talents, representatively andon behalf of God's people, in the service of humanity in the face of changing needs.The Uniting Church will so order its life that it remains open to the possibility thatGod may call men and women into such a renewed diaconate: in these circumstancesit may decide to call them Deacons and Deaconesses, whether the service is within orbeyond the life of the congregation.

(d) The Uniting Church recognises and accepts as lay preachers those who at the time of unionare accredited lay preachers (local preachers) in any of the uniting Churches and who adhereto the Basis of Union. It will seek to recognise those endowed with the gift of the Spirit forthis task, will provide for their training, and will gladly wait upon that fuller understanding ofthe obedience of Christians which should flow from their ministry. Such members will becalled Lay Preachers.

In the above sub-paragraphs the phrase "adhere to the Basis of Union" is understood aswillingness to live and work within the faith and unity of the One Holy Catholic and ApostolicChurch as that way is described in this Basis. Such adherence allows for difference of opinion inmatters which do not enter into the substance of the faith.

The Uniting Church recognises that the type and duration of ministries to which women and menare called vary from time to time and place to place, and that in particular it comes into being in aperiod of reconsideration of traditional forms of the ministry, and of renewed participation of allthe people of God in the preaching of the Word, the administration of the sacraments, the buildingup of the fellowship in mutual love, in commitment to Christ’s mission, and in service of the worldfor which he died.

15. GOVERNMENT IN THE CHURCHThe Uniting Church recognises that responsibility for government in the Church belongs to thepeople of God by virtue of the gifts and tasks which God has laid upon them. The Uniting Churchtherefore so organises its life that locally, regionally and nationally government will be entrustedto representatives, men and women, bearing the gifts and graces with which God has endowedthem for the building up of the Church. The Uniting Church is governed by a series of inter-relatedcouncils, each of which has its tasks and responsibilities in relation both to the Church and theworld.

The Uniting Church acknowledges that Christ alone is supreme in his Church, and that he mayspeak to it through any of its councils. It is the task of every council to wait upon God's Word,and to obey God's will in the matters allocated to its oversight. Each council will recognise thelimits of its own authority and give heed to other councils of the Church, so that the whole bodyof believers may be united by mutual submission in the service of the Gospel.

To this end the Uniting Church makes provision in its constitution for the following:

(a) The Congregation is the embodiment in one place of the One Holy Catholic and ApostolicChurch, worshipping, witnessing and serving as a fellowship of the Spirit in Christ. Itsmembers meet regularly to hear God's Word, to celebrate the sacraments, to build oneanother up in love, to share in the wider responsibilities of the Church, and to serve theworld. The congregation will recognise the need for a diversity of agencies for the betterordering of its life in such matters as education, administration and finance.

(b) The Elders' or Leaders' Meeting (the council within a congregation or group ofcongregations) consists of the minister and those who are called to share with the ministerin oversight. It is responsible for building up the congregation in faith and love, sustainingits members in hope, and leading them into a fuller participation in Christ’s mission in theworld.

(c) The Presbytery (the district council) consists of such ministers, elders/leaders and otherChurch members as are appointed thereto, the majority of elders/leaders and Churchmembers being appointed by Elders'/Leaders' Meetings and/or congregations, on a basisdetermined by the Synod. Its function is to perform all the acts of oversight necessary tothe life and mission of the Church in the area for which it is responsible, except for thoseagencies which are directly responsible to the Synod or Assembly. It will in particularexercise oversight over the congregations within its bounds, encouraging them tostrengthen one another’s faith, to bear one another’s burdens, and exhorting them to fulfiltheir high calling in Christ Jesus. It will promote those wider aspects of the work of theChurch committed to it by the Synod or Assembly.

(d) The Synod (the regional council) consists of such ministers, elders/leaders and other Churchmembers as are appointed thereto, the majority being appointed by Presbyteries,Elders'/Leaders' Meetings or congregations, on a basis determined by the Assembly. It hasresponsibility for the general oversight, direction and administration of the Church'sworship, witness and service in the region allotted to it, with such powers and authorities asmay from time to time be determined by the Assembly.

(e) The Assembly (the national council) consists of such ministers, elders/leaders and otherChurch members as are appointed thereto, the majority being appointed by the Presbyteriesand Synods. It has determining responsibility for matters of doctrine, worship, government

and discipline, including the promotion of the Church's mission, the establishment ofstandards of theological training and reception of ministers from other communions, and thetaking of further measures towards the wider union of the Church. It makes the guidingdecisions on the tasks and authority to be exercised by other councils. It is obligatory for itto seek the concurrence of other councils, and on occasion of the congregations of theChurch, on matters of vital importance to the life of the Church.

The first Assembly, however, will consist of members of the uniting Churches, appointed inequal numbers by them in such manner as they may determine, and is vested with suchpowers as may be necessary to establish the Uniting Church according to the provisions ofthe Basis of Union.

Until such time as councils other than the Assembly can be established, the Uniting Churchrecognises and accepts the various agencies for the discharge of responsibility which are inexistence in the uniting Churches. It invites any such continuing bodies immediately to enter aperiod of self-examination in which members are asked to consider afresh their commoncommitment to the Church's mission and their demonstration of its unity. The Uniting Churchprays that God will enable them to order their lives for these purposes.

16. PARTICULAR FUNCTIONSThe Uniting Church recognises the responsibility and freedom which belong to councils toacknowledge gifts among members for the fulfilment of particular functions. The Uniting Churchsees in pastoral care exercised personally on behalf of the Church an expression of the fact thatGod always deals personally with people, would have God's loving care known among people, andwould have individual members take upon themselves the form of a servant.

17. LAW IN THE CHURCHThe Uniting Church acknowledges that the demand of the Gospel, the response of the Church tothe Gospel, and the discipline which it requires are partly expressed in the formulation by theChurch of its law. The aim of such law is to confess God's will for the life of the Church; but sincelaw is received by human beings and framed by them, it is always subject to revision in order thatit may better serve the Gospel. The Uniting Church will keep its law under constant review so thatits life may increasingly be directed to the service of God and humanity, and its worship to a trueand faithful setting forth of, and response to, the Gospel of Christ. The law of the Church willspeak of the free obedience of the children of God, and will look to the final reconciliation ofhumanity under God's sovereign grace.

18. THE PEOPLE OF GOD ON THE WAYThe Uniting Church affirms that it belongs to the people of God on the way to the promised end.The Uniting Church prays that, through the gift of the Spirit, God will constantly correct thatwhich is erroneous in its life, will bring it into deeper unity with other Churches, and will use itsworship, witness and service to God's eternal glory through Jesus Christ the Lord. Amen.

Where Did The Joy Come From?

Identity, Diversity and the Basis of Union

Andrew Dutney

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CONTENTS 1 Introduction 1.1 It was like they’d had a vision 1.2 Union happened to us even though it happened without us 1.3 The aim of the essay 2 Why Does The Church Exist? 2.1 The being of the church: Identity in the action of God 2.2 The function of the church: Identity in the purpose and call of God 3 How Do We Know It Is The Church? 3.1 Identity in mission 3.2 Identity in ecumenical relationships 3.3 Identity in openness to reform 3.4 Identity in conciliarity 4 The Bible And The Basis Of Union 4.1 So what do we do now? 4.2 What is the Word of God? 4.3 What is the Bible? 4.4 What is the relationship between the Bible and the Word of God? 4.5 How is the biblical message heard in the Uniting Church? 4.6 Do we have the nerve?

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1 Introduction 1.1 It was like they’d had a vision I was eighteen and recently confirmed as a member of the Toowong Presbyterian Congregation when the 22nd of June 1977 came around and I woke up to find I was suddenly a member of a multi-congregation Uniting Church Parish. It was a Wednesday. I had other things on my mind. I was cramming for a Greek exam on the Thursday (I’d already failed it once!). I had a labouring job on the Friday, and I was rehearsing for a concert on the Saturday. And, especially, I had Heather on my mind. She was at Teachers’ College in Townsville at that time. It’s from my daily letters to her that I have a record of that week (and of the ninety five or so other weeks that we endured the separation). I had other things on my mind, but I still went to the celebrations of church union that Sunday. The Parish celebration was held in the packed auditorium of St Peter’s Lutheran College. Then that evening there was the Presbytery celebration held in the open air at the Milton Tennis Courts. I went, but I didn’t understand what I was seeing. I didn’t really know what to look for. Yet among all the things I saw and heard that day, two things did stand out. They surprised and puzzled me at the time but, over the years, have helped me to make sense of what happened in union and what it means to be part of the Uniting Church in Australia. The first was a hymn we sang at the Parish celebration. It was written for the occasion by Rod Girle, a man I’d known for most of my life. He was a serious, bearded man, some years younger than my father. He had once been the assistant minister in our Congregation but by then I knew him as a senior lecturer in the philosophy department at Queensland University, where I studied formal logic under him. I knew him reasonably well, and liked and respected him a lot, but I’d never suspected that there was music in him, or that depth of feeling that was expressed in the words of his hymn. What was it about church union that filled him with song? Where did the poetry come from? The second thing that stood out from that day of celebrations was the face of Rollie Busch, the first moderator of the Queensland Synod. The open air celebration at Milton was a big, very professional production − three mass choirs, musicians, dancers, actors, banners, a procession − but it also turned out to be one of the coldest nights of the year and the whole show ran an hour overtime. It was excruciating. In the middle of all this was Rollie. I didn’t know him very well at that time, and looking down to centre court from my seat up in the stands he looked even smaller than usual. But you couldn’t miss him, even in all the colour and movement and bright lights. Your eye was drawn to him. He was just beaming. His face looked lit up. He was luminous with joy, eclipsing all the razzle dazzle around him. And then he preached. I don’t remember much of what he said any more but I remember its effect. Whatever was burning in him, he shared it with us. The cold and the tedium were forgotten and we were warmed and enlivened as he read his careful, scholarly sermon. At the time I was very involved in youth ministry, evangelism and the charismatic renewal. The impression he made that night seemed

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thoroughly improbable to me. The transparent joy of one small man using the most conventional, conservative and, to my mind, dull instrument of Christian witness did what all the rest of the show couldn’t. It made it worth being out that night, sitting in the cold. Where did that joy come from? Where had that poetry come from? What was this union about that it did this to these sensible, predictable, middle aged men? They were seeing something that I was missing. It was like they’d had a vision. 1.2 Union happened to us even though it happened without us I was eighteen when the Uniting Church in Australia was inaugurated. The negotiations between the Congregational, Methodist and Presbyterian churches had begun before I was born. The reports of their Joint Commission on Church Union were published before I could read. The discussions, debates and decision-making all went on without me. The voting was over before I was eligible to take part. The soul-searching of my parents’ generation had been spared me. But although it happened without me, church union was something that happened to me, and to all of my generation who were nurtured in one or other of the denominations which united. Indeed, although it happened without them, church union is something that happened to all those Uniting Church people today who were born or converted or emigrated to Australia in the years since union. It happened without us but it still happened to us, because the process of union made the Uniting Church what it is. Our identity as the Uniting Church − who we are, what we do and the way we do it − is all tied up with the process of union. And the permanent symbol of that process − the charter, the manifesto, the vision statement of that generation − is the document called the Basis of Union. It’s in the Basis of Union that I have discovered where the poetry came from, and where the joy came from on that midwinter evening in Brisbane. 1.3 The aim of the essay In this essay I want to share with you something of the vision that was expressed by my parents’ generation in the Basis of Union. I will be referring continually to the Basis and so the full text of that document is appended to this essay. Strictly speaking, the Basis of Union is not a “vision statement” in the way that term is understood today.1 It is far too long for one thing. But it is like a vision statement in some important ways. In particular it was more concerned with the being of the church than with the detail of the way the Uniting Church would be organised or the specific things it would or would not do. That would be left for the Constitution and Regulations, which would only be developed after the Basis of Union had been voted on and agreed to by the three uniting denominations. The vote on union would be a vote on principles, on

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a shared vision, rather than on a clearly defined system in which everyone could be sure that their existing interests would be protected. So the Basis of Union described the kind of community they saw themselves becoming through the process of union, and the kind of community they saw themselves being in the years after union. In that sense it is very like a vision statement. It is my hope that in seeing what they saw we will gain a clearer sense of our identity as a Uniting Church and so be better equipped to wrestle with the issues of diversity which have become so important in our church’s recent history and, indeed, have become so characteristic of our “postmodern” mission context. So, to begin with, I will address two broad questions to the Basis of Union which go to the core of our identity as a Uniting Church. I will ask first, Why does the church exist? and then, How do we know it is the church? I will then turn to one of the specific matters over which we have felt ourselves to be divided: the nature, authority and interpretation of the Bible. Again, I will not be canvassing every possible opinion on these matters, or even a representative selection. Instead I will turn to the Basis of Union, trying to see what that generation saw when they opened the Bible and asking whether their vision might still be a source of joy today − wondering whether there might be poetry in us too. Unite us O God − In Christ your Church is one, A living body by His grace To show what you have done.

Unite us O Christ − With love that reconciles. So may we live by your strong cross To die that self may die.

Unite us O Christ − To march upon the Way, A single road, a holy hill, That leads beyond the grave.

Unite us O God − With Christ our Servant Lord With Father, Spirit, Triune God, For evermore adored.

Amen Unite us O Christ − Your truth to glorify, That by your Spirit faith may grow, Your power to testify.

RA Girle, 1977

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2. Why Does The Church Exist? Why? According to the Basis of Union there are two broad answers, one relating to the being of the church and the other to its function. I will describe each of these in turn. 2.1 The being of the church: Identity in the action of God Why does the church exist? First of all, the church exists only because God, through Christ and in the power of the Holy Spirit, calls it into being. This is made very explicit in two places. In paragraph 4 it is affirmed that

“...the Church is able to live and endure through the changes of history only because its Lord comes, addresses, and deals with people in and through the news of his completed work.”

This Christ “who is present when he is preached among people”, paragraph 4 continues, “is the Word of God”. Later, in paragraph 14, this affirmation of the church’s complete dependence on the action of God for its continuing existence is reprised in the context of the Basis’ account of the necessity and promise of a continuing order of ministers of the Gospel:

“Since the Church lives by the power of the Word, it is assured that God, who has never failed to provide witness to that Word, will, through Christ and in the power of the Holy Spirit, call and set apart members of the Church to be ministers of the Word.”

Thus the final sentence of paragraph 4 should be read as a concise narration of the process by which the church comes to exist and continues coming into existence. It is the Basis’ theological answer to the question, Why does the church exist?:

“Through human witness in word and action, and in the power of the Holy Spirit, Christ reaches out to command attention and awaken faith; he calls people into the fellowship of his sufferings, to be the disciples of a crucified Lord; in his own strange way Christ constitutes, rules and renews them as his church.”

And Christ’s way is “strange” indeed! When it comes to reassuring ourselves that we are part of the church of God it would be much easier to rely on an adherence to received ways of organising ourselves, familiar liturgies and historical formulations of the faith. It would be easier to depend on heightened spiritual experiences for our confidence that God is still with us. But this is not the way the Basis of Union understands our identity as “church”. The Joint Commission on Church Union saw this from the beginning of their work. In 1959, in their First Report, they said:

“… faith is not a way of knowing what has been objectively given, apart from a relation of trust and obedience which is conditioned by the One who grasps and holds us. The Church will therefore guard against allowing that which is necessary but secondary to play a dominant part in her life. No system of Church government, no rules or precedents, no system of doctrine or ethics, no technique

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of evangelism, no tradition of men [sic] regarding the ordering of worship, is sufficiently free from error to be permitted to hold anything but a subordinate position in the life of the Christian Church.”2

This conviction guided the way the Basis of Union expressed an understanding of the church’s faith and ordering. Our identity as “church” depends primarily on the presence and activity among us of that “One who grasps and holds us”. And so in paragraph 4 we are assured that whether there are six of us or six hundred, whether we are burdened with debt and worry or dancing in the Spirit, whether we are together to worship, to study or to make decisions about property and finance, whether it feels like it or not, it is Christ in the power of the Holy Spirit who has gathered us together. And in any of these circumstances and on all of these occasions Christ is personally meeting with us. Even at this very moment, as you an I meet together through the medium of the printed word, the Basis of Union assures us that he is here, reaching out “to command attention and awaken faith…in his own strange way”. (paragraph 4) It doesn’t matter whether our Congregation’s achievements are glorious or banal, whether we are an impressive or disappointing people, in this ontological3 sense we just are the New Testament church. As such, paragraph 3 affirms, with the apostles and all the saints we know ourselves to be living “between the time of Christ’s death and resurrection and the final consummation of all things which Christ will bring”, that we are “a pilgrim people, always on the way towards a promised goal”, that “here the Church does not have a continuing city but seeks one to come.” Our existence doesn’t depend on whether we would make our parents proud of us or whether we can make Generation X like us. We don’t exist because of our ecclesiastical inheritance, nor because of our present “viability”, nor because of our doctrinal or ethical purity. Fundamentally the church exists because God through Christ and in the power of the Holy Spirit makes us exist - day by day, generation by generation, ever afresh.4 2.2 The function of the church: Identity in the purpose and call of God Why does the church exist? The second way of answering this question is to focus on God’s purpose in calling the church into being. Paragraph 3 integrates a description of the function and character of the church into its splendid summary of the missio Dei − our understanding of the eternal purposes of God revealed in the action of God in history. This view of the function and character of the church is largely organised around an affirmation of “the end in view for the whole creation”. The end of the world? This isn’t a theme that we automatically associate with the Basis of Union, or with the Uniting Church. Indeed, back when I was eighteen I thought the Uniting Church was a bit of a squib when it came to the return of Christ and the end of the world. I used to include Larry Norman’s song “I Wish We’d All Been Ready” in my

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repertoire and, alongside a whole lot of good reasons for getting married when I was only nineteen, I was worried that if we left it too long Jesus would return and we’d miss out altogether! But even though I regarded my own denomination as weak on eschatology5, the truth is there is no making sense of the Basis of Union or the Uniting Church without taking the end of the world with the utmost seriousness. That there is this “end” is a recurring theme in the Basis. It is referred to directly in paragraphs 1, 3, 8, 17 and 18 and, in a variety of ways, is implicit in virtually every other paragraph. Moreover, the Basis is clear not only that there is such an “end in view”, but also about what we expect the end to be like. In paragraph 1 the end of the world is identified as that day “on which it will be clear that the kingdom of this world has become the kingdom of our Lord and of the Christ, who shall reign for ever and ever”. In paragraph 17 it is described as “the final reconciliation of humanity under God’s sovereign grace”. Then in paragraph 3 it is envisioned as “reconciliation and renewal…for the whole creation”. This isn’t the scorched-earth version of the end of the world that I’d come to expect. It’s the end of the world which we come to anticipate by looking at the ministry, death and resurrection of Jesus − the Healer, the Mediator, the Reconciler, the Life Giver, the one in whose name we expect the coming of “reconciliation and renewal…for the whole creation” and nothing less. This is what God wants for the world. This is what God intends for the world. This is what God is doing in the world. In spite of all appearances to the contrary this is what is going on all around us now. This “reconciliation and renewal…for the whole creation” is the end of the world. It is the missio Dei. So this end of the world, this “reconciliation and renewal…for the whole creation” is described as God’s “pledge” in paragraph 3. And it is affirmed as “promised” in paragraph 3 and again in paragraph 18 − promised. In paragraph 3 the reason for the church’s existence is explained by referring to “that end” to which God is moving all things:

“The Church’s call is to serve that end: to be a fellowship of reconciliation, a body within which the diverse gifts of its members are used for the building up of the whole, an instrument through which Christ may work and bear witness to himself.”

So why does the church exist? It exists as a sign and instrument of the end of the world. The church is a sign because God in Christ through the power of the Holy Spirit keeps calling us together − all kinds of odd bods and wierdos, people with different needs, different abilities, different experiences and insights and outlooks. Our diversity in this fellowship is affirmed as a sign of the end of the world. Our diversity points to our identity. Our differences are not homogenized and extinguished, but reconciled. They are brought into a wholesome, creative relationship, a unity in diversity which identifies us as an eschatological community, a community of “that coming reconciliation and

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renewal which is the end in view for the whole creation.” We exist as a sign of the end of the world − “to be a fellowship of reconciliation, a body within which the diverse gifts of its members are used for the building up of the whole” − and also as an instrument of that missio Dei − to be “an instrument through which Christ may work and bear witness to himself.” We exist not only to point to, but also to participate in God’s mission of salvation, “reconciliation and renewal…for the whole creation”. Indeed mission is the only reason consistently given for the three denominations’ decision to unite: “to hear anew the commission of the risen Lord to make disciples of all nations” (paragraph 1), and thereafter “to enter more deeply into the faith and mission of the Church in Australia, by working together and seeking union with other Churches” (paragraph 2). Union was intended to result in the formation of a missionary fellowship; “an instrument through which Christ may work and bear witness to himself” (paragraph 3), which celebrates baptism as an initiation “into Christ’s life and mission in the world” (paragraph 7) and the Lord’s Supper so that “the people of God are strengthened for their participation in the mission of Christ in the world” (paragraph 8), and which “will order its life in response to God’s call to enter more fully into its mission” (paragraph 13).6 I once said,

“Barely adumbrative of the articles of the faith, the Basis defied those who searched it for a neat set of beliefs. It was framed with a different function in mind, and was well described [by Norman Young] as ‘the charter under which we agree to go on mission together’. The Basis of Union was a manifesto for renewal in faith and mission.”7

I was twenty eight then. Rollie had just died, but not before he had shown me where his joy came from and sent me on a search to find it for myself and, if possible, for my own generation. In the years since I reached that conclusion, reflection and research has only underscored its importance to the proper interpretation of the Basis. (My only lingering question is why on earth I used the word “adumbrative”!) The Basis is all about mission because the church is all about mission. The church of God exists for participation in the mission of God. This missionary preoccupation could be seen as a shortcoming of the Basis. At least, it sets a trap of which we should be aware. It involves a neglect of the ways in which the members of the church are themselves “needy”. Its unrelenting encouragement of a Christian activism does not resonate with more recent Protestant emphases on retreat, contemplation and spiritual refreshment. It envisages a “doer’s” church. Nor does the Basis seem open to the possibility of the Uniting Church ever being itself a “church of the poor”. We are ready to care for the poor, to be advocates for the poor, and even to be in solidarity with the poor. But it did not occur to the generation which framed the Basis of Union that we might one day be poor ourselves. There are historical reasons for these blind spots.8 But at a time when many of our congregations are visibly and dramatically aged − experiencing a decrease in their relative

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prosperity as members move onto fixed incomes, and finding that many, or even a majority of their members now live with physical impairments of one kind or another − this emphasis on missionary activism can be experienced as unfeeling goading. That is not to say that the old are not excellent in mission. On the contrary! But they deserve, and need, to be celebrated for who they are and not just for what they can do. And who they are is the church, the saints of God. It is partly for this reason that I find it timely to emphasize the Basis’ affirmation that the church’s identity is to be found primarily in the life of God, in its being, rather than in its obedience to God, its doing. But it is a real challenge. In many ways we are now a church of the old, the disabled, the irrelevant and overlooked. And this, according to paragraph 4, is God’s doing! But what is God doing? How is this a sign of “the end in view for the whole creation”? How is this people the chosen instrument of God’s mission of “reconciliation and renewal”? What does the vision of the Basis of Union mean in these very different times and circumstances? We have hardly begun to deal with these questions. So then, why does the church exist? According to the Basis of Union, the church only exists because God continually calls it into being as a sign and instrument of the end of the world, the missio Dei. And, according to the Basis, this applies whether we are talking about the Uniting Church or the Catholic Church or the Kimbanguist Church or the Salvation Army. For the church and mission we are talking about is the church and mission of God.

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3. How Do We Know It Is The Church? How? According to the Basis of Union there are four broad answers: one involving our missionary character, a second referring to our ecumenical orientation, a third emphasising our openness to reform, and a fourth focussed on our commitment to conciliarity. 3.1 Identity in mission How do we know it is the church? This is a classical question. It calls to mind especially the Reformers’ use of “the marks of the church” to sustain their claim to be truly catholic and not schismatic − a claim which the Joint Commission on Church Union was determined to make sustainable for the Uniting Church too. These “marks of the church” were generally reduced to three: the word truly preached, the sacraments rightly administered, and godly discipline.9 And indeed use was made of these marks in the Second Report of the Joint Commission on Church Union − but in such a way that a fourth mark, “mission” was found to underlie the others.10 They suggested that the measure of preaching, sacramental celebration, and disciple-making (that is, the test of whether our fellowship is genuinely part of God’s church) is the extent to which these activities equip the participants for mission in the world. As I have already indicated the Basis of Union leaves us in no doubt that mission is a touchstone − perhaps the touchstone − of our identity. And a practical diversity is inherent in this missionary identity. That is made very clear in paragraph 13: “…the one Spirit has endowed the members of Christ’s Church with a diversity of gifts, and…there is no gift without its corresponding service”. So the Uniting Church undertakes to “order its life” in such a way that it is able to “provide for the exercise by men and women of the gifts God bestows on them” − in all their diversity. The church is not at liberty to neglect or squander the gifts of its members − not even the surprising or difficult gift for the expression of which we have no plan or precedent.11 So how do we know it is the church? We are “church” to the extent that we are oriented towards mission − to evangelism, to the service of those in need, to reconciliation and community building, and to a public activism, advocacy and readiness to suffer which reflects our vision of “that coming reconciliation and renewal which is the end in view for the whole creation”. Conversely, we are alienated from the church of God to the extent that we compromise in any of these areas. We exist for mission. 3.2 Identity in ecumenical relationships However, this is not all that the Basis says in answer to the question, How do we know it is the church? It is very important to recognise that when the Basis says “church” it means “the church of God”, not “the Uniting Church”. If the Basis means “the Uniting

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Church” it says so. This distinction between the Uniting Church and the church of God is evident, for example, in paragraph 18 where “The Uniting Church affirms that it belongs to the people of God on the way to the promised end.” Our denomination “belongs to the people of God” but does not claim to be that people, the church of God, in any exclusive sense. So if we ask of our denomination “How do we know it is the church?”, the Basis replies, But it’s not the church! The Uniting Church does not claim to be the church but to live and work within the church of God. (paragraph 2) In fact, “a Uniting Church was seen as an interim way of being ‘church’ on the way to the end of denominationalism as a whole.”12 All right, so how do we know we’re doing that then? One of the ways is by our involvement in building relationships with other denominations. It was made clear in paragraph 1 that the union of the three uniting denominations was approached as an act of “fellowship with the whole Catholic Church” and a sign of “that unity which is both Christ’s gift and will for the Church”. This is made explicit again in paragraph 2, in which the Uniting Church “recognises that it is related to other Churches”, and that those relationships express and justify, “however partially”, our claim to belong to the One Holy Catholic and Apostolic Church. So paragraph 2 goes on to commit us to participation in ecumenical bodies and international confessional councils, to learn from the experience of other united and uniting churches, and to “seek special relationships with Churches in Asia and the Pacific”. In fact in that paragraph we declare a “desire to enter more deeply into the faith and mission of the Church in Australia, by working together and seeking union with other Churches”! With startling candor the Basis of Union is glad to acknowledge that historical diversity is characteristic of the church of God. No single tradition, no isolated denomination, can claim to be the true church. And we certainly don’t claim it of ourselves. The true church only comes into view as the diverse traditions come into fellowship together in concrete, practical ecumenical relationships. These will often be difficult relationships, sometimes tense ones. They will rarely be satisfactory in every way, and sometimes barely satisfactory at all. But that’s not the point. The point is that in these relationships we become a sign of “that reconciliation and renewal which is the end in view for the whole creation”. And, from the Basis of Union’s point of view being that sign, making reconciliation and renewal visible through our relations with other denominations, is an indispensable dimension of our calling. How do we know when we are living and working within the church of God? The Basis is quite clear that one of the ways is to look at our ecumenical activism in every sphere of our life − as a denomination, as regional councils, and as local churches. 3.3 Identity in openness to reform How do we know it is the church? A denomination which knows itself to exist ever anew as an act of God through Christ by the power of the Holy Spirit, to exist solely as a sign and instrument God’s mission within each new generation and each new historical

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circumstance, and to exist necessarily in ecumenical relationships which are in the process of growth and development (or at least change), is going to be a denomination which regards openness to reform as basic to its identity. And this is certainly a key theme of the Basis of Union. In paragraph 1 the three uniting denominations declare their intention to unite, not as the end of a process but as one step on the path of “continuing renewal” which requires their readiness to “remain open to constant reform”. In matters of doctrine the Basis of Union expects ongoing learning and interpretation. In paragraph 9 there is a commitment to the “careful study” of the creeds and to “the discipline of interpreting their teaching in a later age”. In paragraph 10 there is an expectation that our denomination “continues to learn” by listening to the witness of the Reformation and John Wesley. We don’t know it all now, nor do we expect to later on. The knowledge of God isn’t like that. So in paragraph 11 there is the grateful affirmation that the Uniting Church “will learn to sharpen its understanding of the will and purpose of God by contact with contemporary thought” and that, with other denominations, it also “stands in relation to contemporary societies in ways which will help it to understand its own nature and mission”. And just so there can be no misapprehension about our expectation that “constant reform” will be required even in areas of doctrine, that section of the Basis concludes with the glad litany:

“The Uniting Church thanks God for the continuing witness and service of evangelist, of scholar, of prophet and of martyr. It prays that it may be ready when occasion demands to confess the Lord in fresh words and deeds.” (paragraph 11)

The importance of paragraph 11 was brought home to me when I was playing in the archives of the Joint Commission on Church Union which are held in the Mitchell Library, in Sydney. In Davis McCaughey’s file from the meeting of the 22nd of May 1968 I found drafts of the Basis of Union which were very close to their final form. They included a typescript draft which had been circulated for the March meeting of the Executive. That draft did not include our paragraphs 11, 12 and 13. It went straight from the paragraph on Reformation witnesses to a paragraph on forms of ministry. However, slipped into that typescript draft were Davis McCaughey’s handwritten drafts of the missing paragraphs. They had obviously been written in response to comments received on the typescript version of the Basis. I went looking for evidence of those responses. What I found made it stunningly clear how the Joint Commission intended the Basis to be understood. First, I found a letter to Davis McCaughey from Henry Wells, a Congregational minister from NSW. He was commenting on paragraph 10.

“This is, I think, a helpful para. Re Reformation Confessions and Wesley’s sermons. However (before plunging into para.11), should not something more be said? Should there not be some recognition of the unfolding knowledge of the meaning of scripture and the recognition of new insights?

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At the very least, I suggest there would need to be amplification of the last paragraph to include such − or, better still, some new short paragraph or sub-paragraph.”13

Then I found a response to the same paragraph from Maynard Davies, a Congregationalist layman from NSW. He wrote:

“Clause 10 concludes with references to the need for a constant appeal to Holy Scriptures and to the responsibility for exposition of the faith. The fancy and sub-Christian sects invariably appeal to the Bible for their justification. We shall have to define our attitude more clearly. Could we not say that we give thanks to God the Holy Spirit who has raised up many devoted scholars of all communions in the past hundred years, through whose work we have acquired insights which shall guide our teachers in faithful interpretation of Holy Scripture. We shall not misuse the Bible to write our own ticket to life here or hereafter. We shall be very wary of isolated proof-texts considered apart from the whole Gospel. Nor shall we dismiss modern scientific thought because it has things to say about the nature of man and of matter which can neither be proved nor disproved by reference to Scriptures written two thousand years ago. Could we not admit gratefully that some modern biological authorities are widening the horizon of thoughtful Christians beyond that dreamed of by our founding fathers, and that the faith of the Church can no more stand aloof than it can stand aloof from startling changes in the economic and social structures of humanity. How can we express our conviction that we are involved through Christ in the modern world, yet would not disregard our heritage? I wish I had the gifts necessary to say all this more adequately. …Yet to read clause 10 as it stands the impression conveyed to our constituency is that the Uniting Church is unwilling to launch its ship into the deep waters on which modern man is currently battling for life. It is a ship in dry dock we have, with barnacles on her bottom.”14

Davis McCaughey wrote paragraph 11 in response to these kinds of concern.15 “The Uniting Church acknowledges that God has never left the Church without faithful and scholarly interpreters of Scripture, or without those who have reflected deeply upon, and acted trustingly in obedience to, God’s living Word. In particular the Uniting Church enters into the inheritance of literary, historical and scientific enquiry which has characterised recent centuries, and gives thanks for the knowledge of God’s ways with humanity which are open to an informed faith. The Uniting Church lives within a world-wide fellowship of Churches in which it will learn to sharpen its understanding of the will and purpose of God by contact with contemporary thought. Within that fellowship the Uniting Church also stands in relation to contemporary societies in ways which will help it to understand its own nature and mission.” (paragraph 11)

The Basis of Union had to be clear. We don’t know it all now, nor do we expect to later on. The knowledge of God isn’t like that. Instead we live in constant openness to reform, even in matters of doctrine, trusting God to continue to guide us and thanking God for all those who lead us towards the truth in changing times and circumstances.

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I found something in the handwritten draft of paragraph 11 which underscores this. That private doodle was identical to the version of paragraph 11 which appeared in the final version of the Basis except for the last sentence. Davis McCaughey had concluded his suggested paragraph with these words:

“…and [the Uniting Church] will seek to maintain centres of learning and research in the prayer that nothing may be lost which God would teach his Church.”

McCaughey, a Professor of New Testament Studies in the Joint Faculty of Theology and Master of Ormond College, could not envisage a time when the church’s openness to reform would not rely upon the academy. But through the processes of the Joint Commission on Church Union, something different was seen, and another wisdom prevailed. The sentence they agreed upon was much broader in its vision:

“The Uniting Church thanks God for the continuing witness and service of evangelist, of scholar, of prophet and of martyr. It prays that it may be ready when occasion demands to confess the Lord in fresh words and deeds.”

The academy is not excluded from this vision by any means, but the scholar is placed in partnership with those others who “have reflected deeply upon, and acted trustingly in obedience to, God’s living Word” − the evangelist, the prophet and the martyr. Just as the Basis expresses an openness to reform and new insight when it comes to doctrine, so too in matters of church order there is the assumption that things will change as the Spirit leads us and as mission demands. The commitment of paragraph 13 to “order its life in response to God’s call to enter more fully into its mission” is not honoured simply by the adoption of the forms of ministry and government outlined in the two paragraphs which follow. Rather, it is an open ended commitment which requires ongoing attention to the diverse gifts with which the Spirit is continually equipping the members of the church and the unforeseeable changes in the missionary context to which we must respond. Even paragraph 14, which describes the ordering of ministry in the Uniting Church, leaves loose ends for later attention. The collegial ministry of “spiritual oversight” is to be called the ministry of “Elders or Leaders”. In the same paragraph there is an undertaking to remain “open to the possibility” that the church will be led to institute a “renewed diaconate”. Indeed the paragraph concludes with a frank acknowledgment that the Uniting Church “comes into being in a period of reconsideration of traditional forms of ministry, and of renewed participation of all the people of God” in all the church’s ministries, implying that we will need to reshape our patterns of ministry.16 Paragraph 16 recognised “the responsibility and freedom which belong to councils to acknowledge gifts among members for the fulfilment of particular functions”, deliberately leaving considerable room for the creation of forms of ministry according to local or regional need. In paragraph 17 the Uniting Church undertook “to keep its law under constant review” to ensure that it facilitates and does not impede mission and evangelism. Indeed, the final sentence of the Basis includes the Uniting Church’s prayer that “God will constantly correct that which is erroneous in its life” (paragraph 18). How do we know it is the church? According to the Basis of Union, it is characteristic of

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the church that it be conscientious in keeping itself open to reform − in all areas of its life. 3.4 Identity in conciliarity A fourth way of answering the question, How do we know it is the church?, is to draw attention to paragraph 15’s ordering of the church in a “series of inter-related councils, each of which has its tasks and responsibilities in relation both to the Church and the world”. These councils are the Congregation, the Elders’ or Leaders’ Meeting, the Presbytery, the Synod and the Assembly. It is affirmed that Christ may speak to the church “through any of its councils” and that it is, therefore, “the task of every council to wait upon God’s Word, and to obey God’s will” in its areas of responsibility. So too “Each council will recognise the limits of its own authority and give heed to the other councils”. This was a remarkable and tantalising vision. It deliberately avoided the clericalism and hierarchical ordering of Presbyterian “courts”. So too the (episcopal) centralism of Methodism was put aside by affirming of the Congregation (and only the Congregation) that it is “the embodiment in one place of the One Holy Catholic and Apostolic Church”. But at the same time the independency of Congregationalism was disqualified by embedding the Congregation in this “series of inter-related councils”. To put it positively, it is a vision of a church being organised nationally as an egalitarian network of mutually accountable missionary communities. We have struggled with this vision ever since union. In general we have tended to operate initially out of assumptions deriving from the three uniting denominations and then to have them corrected by being reminded of the vision of the Basis of Union. That is, although the Basis did not attempt (or could not attempt) to prescribe the way our “series of inter-related councils” would work in practice, by a process or trial-and-error we have been growing towards that vision. Over twenty three years our adventures with a thousand and one committees, our prescription of certain proportions of lay and female representation on committees and councils, our sharp learning curve on the necessity and methods of genuine consultation, and our bold initiative in discarding a parliamentary model in favour of consensus decision making, have all reflected our gradual process of becoming what the Basis of Union could envision but not define: a denomination which “recognises that responsibility for government in the Church belongs to the people of God by virtue of the gifts and tasks which God has laid upon them” (paragraph 15). We don’t leave it to “authorities” and “experts”. We consult, we confer, we take counsel. It’s what we do and is indeed a mark of who we are: part of the church of God. That is what has become visible in the painful, and sometimes shameful way we have been wrestling with the issues of sexuality. When I talk to people outside the Uniting Church − members of other denominations or people who have no association with the church − they are amazed at what we have achieved. They are not surprised that we have

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not resolved our differences and reached a final agreement on the questions of sexuality which divide us. No one expected us to do that. They are amazed that we have been able to keep talking about it, and keep talking openly and honestly about it, and still to stay together. No one expected that miracle. And this is the work of the Holy Spirit among us. This is what it means when God in Christ through the power of the Holy Spirit calls us into existence as a sign of reconciliation. We who have disagreed so deeply have yet stayed together and will stay together. It is a sign of the gospel we proclaim, of “reconciliation and renewal…for the whole creation”. We remain, of course, imperfect in many ways and will no doubt invent new imperfections as time goes on. But we have moved forward. And this is the thing. The Basis of Union saw a church which is best described by metaphors of movement and travel − “the people of God on the way to the promised end” (paragraph 18). The one and only negative statement in the Basis of Union is a warning against accepting the kind of church which is described in metaphors of structure and institution − “the Church does not have a continuing city but seeks one to come” (paragraph 3). Moreover our metaphors of movement and travel are not of the military “onward Christian soldiers” kind, which encourage patterns of church life dominated by rank and chains of command. Rather “the Church is a pilgrim people, always on the way towards a promised goal...On the way Christ feeds the Church with Word and Sacraments, and it has the gift of the Spirit in order that it may not lose the way.” (paragraph 3) In so far as this pilgrimage has to be organised at all, it is best organised as an egalitarian network of mutually accountable missionary communities. Why does the church exist? According to the Basis of Union, the church only exists because God continually calls it into being as a sign and instrument of the end of the world, the missio Dei. And how do we know it is the church? According to the Basis the primary mark is its missionary character. We are a sign and instrument of “that coming reconciliation and renewal which is the end in view for the whole creation”. Consequently the church will be marked by an ecumenical orientation, an openness to reform, and a commitment to conciliarity.

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4. The Bible and the Basis of Union 4.1 So what do we do now? To state the obvious, there is disagreement within the Uniting Church over questions of sexuality. One of the points at which the disagreement has been sharpest is that of biblical authority and interpretation. It is sometimes suggested that this dispute is about whether we should listen to the Bible on the subject of sexuality or whether we should ignore the Bible. But this is quite wrong. On all sides there is agreement: We must listen to the Bible. We are listening to the Bible. The disagreement is about what the Bible is saying to us. The fact is that faithful, informed and experienced interpreters of the Bible are listening to the same biblical passages and hearing different messages. It seems that, for the time being at least, this particular disagreement is irresolvable. So what do we do now? It will be agreed at least that we need to deal with our situation in a Uniting Church way. With this in mind I will put some questions to the Basis of Union, the enduring vision statement of the Uniting Church. In particular I want to hear how it describes biblical authority and interpretation. 4.2 What is the Word of God? There has been a lot of talk about submitting to the Word of God and obeying the Word of God. So my first question is this: What is the Word of God? The Basis of Union replies, “Christ who is present when he is preached among people is the Word of God” (paragraph 4). The Word of God is not words-on-a-page. It’s not a book. The Word of God is the living, present Lord of the church, Jesus Christ. And this personal Word is a Word of power and grace, “who acquits the guilty, who gives life to the dead and who brings into being what otherwise could not exist.” (paragraph 4) In fact the church “lives by the power of the Word”. That is why we set apart some members to be “ministers of the Word” (paragraph 14), whose specific task is to help the body of believers to live by the power of the gracious presence of the Christ, the living Word of God. So too, “It is the task of every council to wait upon God’s Word” (paragraph 15), being obedient to Christ in its own areas of responsibility and respecting the authority of the other councils of the church “so that the whole body of believers may be united by mutual submission in the service of the Gospel.” From the joyous energy of the individual hearing and responding to the gospel for the first time, to the accumulated experience and wisdom of our gathered councils, Christ the Word of God is present, personal and effective among us. 4.3 What is the Bible?

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But now a second question has to be asked. If the Word of God is the living, present Christ, what is the Bible? The Basis of Union describes the Bible as “unique prophetic and apostolic testimony” (paragraph 5). This needs unpacking. To begin with, the Bible is “testimony”. Whatever else it is, “testimony” is a form of human communication. There are some basic requirements for effective communication between people. You have to speak the same language or, as a less satisfactory alternative, have the services of a really good translator. You have to share the same cultural assumptions and worldview or, failing that, do the best you can with the help of an experienced interpreter. In the case of the Bible, the testimony is being given by people from thousands of years ago, who lived in worlds foreign to ours and spoke languages of which few of us have any knowledge. Furthermore their testimony is given in multiple forms: history, prayer, hymnody, legend, poetry, regulations, letters etc. That’s not to say they can’t communicate with us. Far from it! But the Basis of Union is careful not to underestimate the degree of difficulty. To be more precise, the Bible’s testimony is “prophetic and apostolic”. “Testimony” is a particular kind of human communication. It is what witnesses give − to the police or to a journalist, for example. This is what I saw. This is what I heard. This is what I know first hand. In the case of the Bible the witnesses are “prophetic and apostolic”. These are people who saw and were sent to announce the mighty acts of God in history. When we turn to the Bible today (with the help of the best translators and interpreters available) we are trying to hear how the ancient witnesses of God’s acts of salvation and self-revelation can speak a word of wisdom as we struggle with questions arising in our own world. They saw God at work in their generation, for all generations. Can we learn from them how to recognise and proclaim the same God at work amongst us now? Finally, and ultimately, the Bible’s prophetic and apostolic testimony is “unique”. We turn to the Bible and not some other wise or sacred writing because the Bible’s testimony is “unique”, one of a kind. That is not to say that other insights are unimportant. The Basis of Union mentions several others: ecumenical councils, creeds, confessions of faith, modern scholarship. (paragraphs 2, 9, 10, 11) But the Bible stands alone in conveying to us the testimony of the witnesses to the particular events which are the Gospel − the events culminating in the life, death, resurrection and ascension of Jesus Christ. 4.4 What is the relationship between the Bible and the Word of God The Word of God and the Bible are not the same thing. The Word is the living Christ. The Bible is a collection of ancient witnesses. A third question is now pressing upon me: What is the relationship between the Bible and the Word of God? The Basis replies, “When the Church preaches Jesus Christ, its message is controlled by the biblical witnesses.” (paragraph 5)

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The biblical witnesses speak to us of Jesus Christ, the living Word of God. When we preach and teach the Gospel of Christ − doing our best to faithfully translate and interpret the Bible’s “unique prophetic and apostolic testimony” − we are enabling these ancient witnesses to give their testimony anew, in today’s language and in relation to today’s issues. As these witnesses speak afresh we are startled to find Christ himself, present among us. The “seeing” of the prophet and the “sending” of the apostle was empowered by the anointing of the Holy Spirit. (Eg, Isaiah 61.1, Ezekiel 11.24, Acts 1.8) The church is the fellowship of the very same Holy Spirit (paragraphs 3, 7 and 13), who now enables us to see what they saw and to go the way they went − to see God at work in our own generation, and to join them in one “pilgrim people, always on the way towards a promised goal”. (paragraph 3) As the Basis of Union puts it: “Through human witness in word and action, and in the power of the Holy Spirit, Christ reaches out to command [our] attention and awaken faith...[and] in his own strange way he constitutes, rules and renews [us] as his Church.” (paragraph 4) The Word of God and the Bible are not the same thing, but they are inseparable. The Bible “controls” the message through which Christ, God’s living Word addresses us today. 4.5 How is the biblical message heard in the Uniting Church? Which leaves me with one more question to put. How is the biblical message heard in the Uniting Church? The Basis of Union says, “The Word of God...is to be heard and known from Scripture appropriated in the worshipping and witnessing life of the Church.” (paragraph 5) Our primary exposure to the biblical witness is within the corporate life of the church − in our “worshipping and witnessing life”, in its control of our ministers’ preaching and administration of the sacraments (paragraph 5), in being reminded as congregations “of the need for a constant appeal to holy Scripture”. (paragraph 10) As members of this listening community we are all given “the serious duty of reading the Scriptures” for ourselves (paragraph 5), equipping us for the shared responsibility “to wait upon God’s Word” together in every council from the Congregation to the Assembly. (paragraph 15) We do not listen to the biblical witnesses as isolated individuals, but within the community of faith which is called into being by the living Word of God. Interpreting the Bible is not an individual matter either. The church “continues to learn of the teaching of the holy Scriptures” from the witness of the reformation and the evangelical movement (paragraph 10), from “faithful and scholarly interpreters of Scripture” in every generation, from “the inheritance of literary, historical and scientific enquiry”, from the “world-wide fellowship of Churches”, and even from our “relation to contemporary societies”. (paragraph 11)

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Thus the Basis of Union insists that hearing and interpreting the biblical witness is a corporate duty connecting believer to believer, council to council, the Uniting Church to other churches, the present generation to past generations. It’s not quick. It’s not simple. It’s not unambiguous. It’s not without its struggles and pain. But it is the way God deals with us, requiring us to be attentive and respectful of one another as we grow together into Christ’s body. 4.6 Do we have the nerve? Sometimes it feels as though it would be easier for everyone if we just treated the Bible as God’s instruction book − do this, don’t do that. But we couldn’t do that and be the Uniting Church. This is not how God deals with us, neither as individuals nor as a fellowship. Now we are facing one of the most difficult challenges of our brief history. Like many other people I have been deeply troubled by the conflict which has come upon the Uniting Church. I love the Uniting Church. I am glad and grateful to be part of it. I believe that ours has been a Spirit-led adventure of faith, and that Christ still calls us onward if we have the courage to continue. And like most other members of the Uniting Church I have been disappointed by those who have set about, or unintentionally managed to devalue and discredit what God has been doing among us and through us. I don’t believe it’s about sexuality, or even about biblical authority any more. However it started, now it’s about whether we have the trust, the patience, the mutual commitment, the nerve to really “wait upon God’s Word” − and to keep waiting, together, as the risen Christ meets us and forms us for service “in his own strange way”. 1 See, for example, Ian Jagelman The Empowered Church: Releasing Ministry Through Effective Leadership (Adelaide: Openbook Publishers, 1999) pp 18-39 2The Faith of the Church, The First Report of the Joint Commission on Church Union (Melbourne: JBCE, 1978 [1959]) p 43 3Onto- is the combining form of the Greek word for “being” and -logia is the Greek word for “talk” or “conversation”. Thus “ontology” has to do with the discussion of the being or essence of things. Ontological perspectives can be important in quite practical ways. In ethics, for example, the conviction that the damaged newborn and the demented geriatric deserve just as much respect and care as the Olympic athlete relies on the ontological perception that they are all alike human beings, regardless of their usefulness or abilities. This conviction will then affect decisions we make about the treatment of vulnerable people. An ontological perspective on the church can have quite practical implications too, especially in unpromising, frustrating or disappointing circumstances. It can make all the difference to the attitudes we adopt and the decisions we make. It can be a source of joy and hope. 4A note for students: Two obvious sources of this ecclesiological foundation are Karl Barth’s pneumatological account of the church as “event” and Rudolf Bultmann’s doctrine of the Christus praesens (mediated by Ernst Käsemann’s later essays). It is just as well to be clear that this Protestant (perhaps even hyper-Protestant) ecclesiology is quite deliberate, quite explicit and thoroughly consistent with the rest of

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the Basis. The Basis of Union can only be understood correctly when due weight is given to its indebtedness to that theological movement variously described as “neo-orthodox”, “dialectical” or, more to the point, “theology of the Word”. So see, eg, Eric G Jay The Church: Its Changing Image Through Twenty Centuries, Volume 2. 1700 to the Present Day (London: SPCK, 1978) pp 135-155, or Avery Dulles Models of the Church Second Edition (Dublin: Gill and Macmillan, 1988) pp 76-88. Since theological fashions come and go, this has the potential to be something of a liability − especially if we do not maintain an awareness of the presence of this theological school throughout the Basis. But the problem is one anticipated by the Joint Commission on Church Union (see Part I of The Faith of the Church) and the Basis which they formulated (see 3.3 below). 5Eschato- is the Greek word for “last” or “final” and –logia is the Greek word for “talk” or “conversation”. Thus “eschatology” is the doctrine of last things − traditionally death, judgement, heaven and hell. 6 For a concise outline of the missiology of the Joint Commission on Church Union and of the Basis of Union see Andrew Dutney “Is There A Uniting Church Theology?” Uniting Church Studies Vol.2 No.1 March 1996, pp.17-35, at pp.30-35 7Andrew Dutney Manifesto for Renewal: The Shaping of a New Church (Melbourne: Uniting Church Press, 1986) p.107 8A note for students: The Basis’ missionary vision is strongly influenced by the late Protestant liberalism of pre-Uppsala ecumenism. The Basis had essentially found its final form shortly before the Uppsala Assembly of the WCC in 1968. See note 6, above. See also David J Bosch Transforming Mnission: Paradigm Shifts in Theology of Mission (Maryknoll, New York: Orbis, 1991) pp 368-393. 9But it is important to remember that this is a summary position, a consensus. Luther, for example, could list as few as two or, in “On the Councils and the Church” (1539), as many as seven. The seventh is particularly striking today: “The holy Christian people are externally recognized by the holy possession of the sacred cross. They must endure every misfortune and persecution, all kinds of trials and evil from the devil, the world, and the flesh...by inward sadness, timidity, fear, outward poverty, contempt, illness, and weakness, in order to become like their head, Christ.” Martin Luther’s Basic Theological Writings Edited by Timothy F Full (Minneapolis: Fortress Press, 1989) pp.561-562 10Manifesto For Renewal pp.32-35, especially n.16 11Andrew Dutney “Theology and Function − the Ministry of the Word in the Uniting Church in Australia” Scottish Journal of Theology Vol 39, 1986, pp 109-119, at pp 116-117, and “A Worldly Calling: The Uniting Church Begins a Second Decade” St Mark’s Review No 135, Spring 1988, pp 47-50. 12“Is There A Uniting Church Theology?” p.17, and see Andrew Dutney “A Question of Identity: One Perspective on the Understanding of Authority in the Uniting Church in Australia” St Mark’s Review No.129 March 1987, pp.33-42, at pp.34-36 13 Henry Wells to Davis McCaughey, May 13, 1968, ML MSS 2733, ADD-ON 1034, Box MLK 01081. 14 Maynard Davies to Davis McCaughey, “Comments on Revised Basis of Union dated March 1968”, May 1968, Roneo or carbon copy, ML MSS 2733, ADD-ON 1034, Box MLK 01081. A note for students: The sentence which I have omitted from the quotation was this, “To me, Tielhard de Chardin’s conception of evolution as essentially sacramental is the most significant theological revelation of this century.” 15 When I spoke about this correspondence at the First National Theological Consultation, held before the Ninth Assembly (July 2000), D’Arcy Wood recalled that he had attended that meeting of the Joint Commission on Church Union as a non-voting member. He had been coopted to take notes and record

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minutes. D’Arcy remembered that Davis McCaughey had been so taken with the letter from Maynard Davies that he had read it in full to the meeting. He was convinced that Maynard Davies was right and that they had to make their indebtedness and openness to contemporary thought and society quite clear and explicit. 16Another shortcoming of the Basis of Union’s ecclesiology relates to this paragraph and the narrow identification of the “ministry of the Word” with pastoral ministry. In an early essay I drew attention to the way this failed to account for ordained ministry as we knew it. See Andrew Dutney, “Chaplaincy, and the Theology of Ministry”, Trinity Occasional Papers, Vol.5, No.2, 1986, pp.3-11. However, since the renewal of the diaconate the problem has become more obvious. Theologically, the renewed ministry of Deacon is clearly a “ministry of the Word”. (Indeed, in this technical sense the function we call “ministry of the Word” is also a ministry of the Word and not the ministry of the Word.) What we probably ought to have is one ministry of the Word with a distinction made between Pastors and Deacons. A second issue here is the failure of the Basis to pick up the concern of the Joint Commission on Church Union with “religious orders”. Much of their discussion during the sixties was conditioned by the possibility of a plurality of religious orders within the new Uniting Church, but that flexibility and pluriformity never quite found expression in their final drafts of the Basis. As a result our series of “specified ministries”, while completely in keeping with the spirit of the Basis does not have the explicit theological support it might have had.

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The Uniting Church in Australia

CONSTITUTION

(adopted as the Interim Constitution of the Uniting Church in Australia on 22 June 1977 and incorporatingamendments to 18 March 2001)

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THE UNITING CHURCH IN AUSTRALIA

PREAMBLE TO INTERIM CONSTITUTION

WHEREAS the Congregational Union of Australia, the Methodist Church of Australasia and the PresbyterianChurch of Australia, through their properly constituted Councils and Courts, have expressed the belief that theyhave been called by God into an organic union AND WHEREAS the Joint Commission on Church Unionconstituted by the three churches aforesaid, after earnestly and prayerfully seeking the guidance of the HolySpirit as to the Basis upon which they were being led into union and after due consultation with the churchesconcerned, published 'The Basis of Union' in its final form in 1971 AND WHEREAS the union of the threechurches on 'The Basis of Union' has been approved and agreed upon by the appropriate Councils and Courts ofthe three churches AND WHEREAS the Basis of Union recognises that the responsibility for government in theChurch belongs to the people of God by virtue of the gifts and tasks which God has laid upon them andprovides that the Uniting Church in Australia shall so organise her life that locally, regionally and nationally,government will be entrusted to representatives, men and women, bearing the gifts and graces, with which Godhas endowed them for the building up of his Church and therefore shall be governed by a series of inter-relatedcouncils, each of which has its tasks and responsibilities in relation both to the Church and the world ANDWHEREAS in the Basis of Union it is acknowledged that the demand of the Gospel, the response of the Churchto the Gospel and the discipline which it requires are partly expressed in the formulation by the Church of herlaw, the aim of which is to confess God's will for the life of his Church AND WHEREAS the Uniting Church inAustralia pledges herself to keep her law under constant review so that her life may increasingly be directed tothe service of God and man, and her worship to a true and faithful setting forth of and response to the Gospel ofChrist IT IS DECLARED THAT pursuant to the powers conferred upon it, the first Assembly of the UnitingChurch in Australia meeting at Sydney on the 22nd day of June 1977 has adopted this Constitution as theInterim Constitution of The Uniting Church in Australia for the organisation of her government andadministration as from the 22nd day of June 1977 until amended in accordance with the provisions made in thatregard or until repealed and replaced by a new Constitution in accordance with the relevant decisions of theAssembly.

CONSTITUTION

NAME1. The Church shall be known by the name of 'The Uniting Church in Australia'.

BASIS OF UNION2. 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, guided by its Basis ofUnion.

DEFINITIONS3. In this Constitution unless the context or subject matter otherwise indicates or requires:

Adherent means a person not being a member or a member-in-association but recognised as sharing inthe life of the Congregation and within the pastoral responsibility of the Church.

Body includes council, committee, department, college, board, agency or other institution.

Bounds — within the bounds means within the range of people, places and activities for which acouncil of the Church has oversight and responsibility.

Church means The Uniting Church in Australia.

Church Council means the body established in each Congregation to have oversight of its total life andmission.

Confirmed member is a member who is recognised as having affirmed the faith, and as sharing the rightand responsibility of participation in the work and government of the Church.

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Congregation, as the embodiment in one place of the one holy catholic and apostolic church, meansthose people (members and adherents) who worship, witness and serve as a fellowship of the Spirit inChrist, meeting regularly to hear God’s Word, to celebrate the sacraments, to build one another up inlove, to share the wider responsibilities of the Church, and to serve the world, and who are recognised asa Congregation by the Presbytery.

Congregational Church means the Congregational Union of Australia, the Congregational Unions ineach of the States of Australia, and Congregational Churches which have approved entering into unionwith the Methodist Church of Australasia and the Presbyterian Church of Australia.

Deacon is a person recognised by the Church and set apart by ordination as a Deacon or a person whowas set apart by commissioning or ordination as a Deaconess and was accredited as a Deacon inaccordance with decisions of the Assembly or a person who was set apart by ordination and accredited asa Deacon in accordance with decisions of the Assembly.

Deaconess is a person recognised by the Church and set apart by commissioning or ordination for thespecified form of service known as Ministry of Deaconess in accordance with decisions of the Assembly.

Elder means a person elected as such in the prescribed manner and a person who, at the date of the firstAssembly, is recognised as an Elder by reason of holding the office of Deacon, as being an Elder who isa member of a session, or a Leader elected to assist in exercising spiritual oversight or, in the case of aJoint Parish, a corresponding spiritual leader, and who in each case adheres to the Basis of Union.

Lay Pastor is a person recognised by the Church as a Lay Pastor and set apart by commissioning for aparticular placement.

Lay Preacher means a person who, having passed prescribed tests, is authorised to preach and isaccredited.

Leader means a person who in the Methodist Church was appointed to assist the Minister in exercisingspiritual oversight over members of a Congregation.

Member is a baptised person recognised by the Church Council as being within the pastoralresponsibility of the Church.

Member-in-association is a person who participates in the life of a Congregation of the Church whilemaintaining membership in another denomination and is recognised as having such rights andresponsibilities as may be prescribed.

Methodist Church means the Methodist Church of Australasia within the Commonwealth of Australia.

Minister means a Minister of the Word, Deacon or Deaconess.

Minister of the Word is a person recognised by the Church and set apart by ordination as a Minister ofthe Word or a person who was set apart by ordination and accredited as a Minister of the Word inaccordance with decisions of the Assembly.

Ministries are specified forms of service for which the Church sets persons apart.

Pastoral Charge means a Congregation or Congregations, department, college, or other institution oractivity to which a Minister is, or may be, called.

Placement means the position of responsibility for the regular discharge of the duties of the ministerialoffice to which a Minister is or may be called.

Presbyterian Church means the Presbyterian Church of Australia comprising the Presbyterian Churchof Australia in the State of New South Wales, the Presbyterian Church of Queensland, the PresbyterianChurch of South Australia, the Presbyterian Church of Victoria, the Presbyterian Church of Tasmaniaand the Presbyterian Church in Western Australia.

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Prescribe means prescribe by Regulation, rule, or by-law made pursuant to this Constitution.

Uniting Aboriginal and Islander Christian Congress means the Aboriginal and Islander body which isrecognised by the Assembly as having responsibility for oversight of the ministry of the Church with theAboriginal and Islander people of Australia.

Uniting churches means the Congregational Church, the Methodist Church and the Presbyterian Church.

Words importing any gender shall include any other gender and words in the singular shall include theplural and vice versa.

Whenever a power is conferred upon any body by this Constitution such power may be exercised fromtime to time as that body thinks fit.

PURPOSES4. The purposes of the Church are to provide for the worship of God, to proclaim the Gospel of the Lord

Jesus Christ, to promote Christian fellowship, to nurture believers in the Christian faith, to engage inmission, to assist in human development and toward the improvement of human relationships, to meethuman need through charitable and other services and to do such other things as may be required inobedience to the Holy Spirit.

DIVISION 1

MEMBERSHIP

MEMBERS5. The members of the Church shall be:

(a) those persons who at the date of the first Assembly are members of any of the uniting churchesexcept those persons who decline to be recognised as such; and

(b) those persons who at a later date are recognised as members by baptism or on transfer in themanner prescribed.

CONFIRMED MEMBERS6. The Church will recognise as confirmed members:

(a) those members who were confirmed members in one of the uniting churches;

(b) such baptised persons as affirm their faith in Jesus Christ, accept the responsibilities ofmembership and acknowledge the discipline of the Church and are confirmed in the mannerprescribed;

(c) those who having been confirmed members of another church are accepted on transfer from thatchurch.

MEMBERS-IN-ASSOCIATION7. The Assembly shall make provision for the recognition, rights and responsibilities as members-in-

association of persons who for the time being participate in the life of a Congregation of the Churchwhile maintaining their membership in another denomination or another Congregation of the Church.

ADHERENTS8. (a) Persons not being members or members-in association but who share in the life of a Congregation

may be recognised as adherents and continued as such by the Church upon such conditions as theAssembly may prescribe.

(b) The rights and responsibilities of adherents shall be as prescribed.

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ADMISSION, TRANSFER AND TERMINATION OF MEMBERSHIP9. The Church Council shall be responsible for:

(a) admission to membership by baptism;

(b) recognition of such members as in the manner prescribed become confirmed members;

(c) transfer of members in the manner prescribed;

(d) admission of members on transfer from another church;

(e) termination of membership.

OVERSIGHT OF MEMBERS AND ADHERENTS10. (a) The Congregation with the Ministers and the Church Council shall make provision for the

spiritual oversight and pastoral care of its members and adherents.

(b) Church Council shall be responsible for the maintenance and review of the rolls of members.

(c) The Presbytery shall have responsibility for discipline of members and adherents in relation tomatters of sexual misconduct.

APPEAL11. The Assembly shall make Regulations providing for any person whose membership has been terminated

by a Church Council to appeal against such termination.

DIVISION 2

MINISTRY

MINISTRIES12. Recognising that ministry is a function of the whole Church to which all baptised persons are called,

provision shall be made by Congregations, Presbyteries and Synods for the development and exercise ofthe gifts of all members. Provision shall also be made by the Assembly for the selection, education,training and setting apart of persons for forms of ministry specified by the Assembly.

RECOGNITION OF MINISTRIES FROM THE UNITING CHURCHES13. (a) Ministers of the Word

The Church shall recognise as Ministers of the Word all ordained Ministers of the Word of theuniting churches who are in good standing at the date of the first Assembly, and who by the timeof the first Assembly have expressed their adherence to the Basis of Union in a manner prescribedby the uniting churches, or who at some later date being in good standing express their adherencein a manner prescribed by the Assembly.

(b) DeaconessesDeaconesses of the uniting churches who are in good standing at the date of the first Assembly,and who by that time have expressed their adherence to the Basis of Union in a manner prescribedby the uniting churches, shall be recognised as Deaconesses.

(c) Lay PastorsAll accredited Lay Pastors of the Congregational Church and Home Missionaries of the Methodistand Presbyterian Churches who are in good standing at the date of the first Assembly, and who bythat time have expressed their adherence to the Basis of Union in a manner prescribed by therespective uniting churches, shall be recognised as Lay Pastors.

(d) Elders

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The Church will recognise all Elders, Deacons and Leaders appointed to exercise spiritualoversight, or in the case of a joint Parish a corresponding spiritual leader, who actively hold suchoffice in any of the uniting churches at the date of the first Assembly, who are in good standing atthat time and who have expressed adherence to the Basis of Union, such adherence being in amanner prescribed by the respective uniting churches. Those so recognised shall be known asElders, and shall have such responsibilities as may be prescribed.

ORDINATION 14. Ordination (being the setting apart of persons for ministry as Ministers of the Word or Deacons) shall be

conducted by the Presbytery by prayer and laying on of hands, and in accordance with requirements andprocedures determined by the Assembly.

RESPONSIBILITY TO PRESBYTERY15. Ministers and Lay Pastors will be responsible to a Presbytery and Synod in matters of faith and discipline

and to the Presbytery or other appointing body for the exercise of their ministry.

REQUIREMENTS AND PROCEDURES FOR ACCEPTANCE AND OVERSIGHT OF MINISTERS16. The Assembly shall determine the requirements, standards and procedures for:

(a) acceptance and education of persons as Ministers;

(b) acceptance and education of persons for other specified ministries;

(c) appointment, maintenance, general direction, oversight and discipline of Ministers and of personsexercising other specified ministries.

TRANSFERS FROM OTHER DENOMINATIONS17. The Assembly shall prescribe the conditions upon which a Minister of another denomination may be

admitted as a Minister of the Word or Deacon in the Church, and the conditions upon which a Deaconessor other person recognised by another denomination for the exercise of another specific ministry may beadmitted to exercise a ministry in the Church.

PLACEMENT OF MINISTERS18. (a) The Assembly shall make provision whereby:

(i) Congregations and other bodies may call a Minister;(ii) Ministers may be called by the Presbytery at the request of Congregations or other bodies

or on the initiative of the Presbytery;(iii) placements may be filled by call of the Assembly, a Synod or Presbytery to an office or

body of the Church;(iv) placements in other forms of ministry may be filled as prescribed;(v) ministry in a placement may be terminated;subject to such conditions as the Assembly may prescribe.

(b) (i) Each Synod shall establish an Advisory Committee on Ministerial Placements consisting ofpersons appointed respectively by the Synod and each Presbytery, a majority beingappointed by the Presbyteries.

(ii) The power of a Congregation or Presbytery or Synod to call Ministers to placements maybe delegated in whole or in part to an Advisory Committee on Ministerial Placements.

ELDERS19. Unless the Presbytery shall authorise otherwise:-

(a) each Congregation shall recognise and appoint confirmed members or members in association asElders to share with the Minister in oversight and building up the Congregation in faith and love,sustaining its members in hope and leading them into a full participation in Christ’s mission in theworld; and

(b) the Elders shall be members of the Church Council and shall comprise at least one half of itsmembership.

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Elders may be called ‘Elders’ or ‘Leaders’.

LAY PREACHERS20. All accredited Lay Preachers and Local Preachers in any of the uniting churches who at the date of the

first Assembly are in good standing and have expressed adherence to the Basis of Union in a mannerprescribed by the respective churches shall be recognised as Lay Preachers.

21. The Assembly shall prescribe the conditions for the recognition of Lay Preachers (other than thosereferred to in clause 20), the method of selection, the standards of education and training and the mannerin which the office of Lay Preacher shall be exercised.

DIVISION 3

GOVERNMENT AND ADMINISTRATION

22. The powers and responsibilities of government and administration in the Church shall be vested in theCongregation, the Presbytery, the Synod and the Assembly, each of which shall be constituted and havethe rights, powers and responsibilities hereinafter provided. The primary expression of the corporate lifeof the Church shall be the Congregation.

PART A – THE CONGREGATION

FORMATION AND RESPONSIBILITIES OF CONGREGATIONS23. Congregations shall be formed, recognised, governed and continued or disbanded in such manner and

have such responsibilities as may be prescribed.

COUNCILS OF THE CONGREGATION24. For the effective exercise of their responsibilities and for the better ordering of the life of the

Congregations:-

(a) each Congregation shall form a Church Council; or

(b) where authorised by the Presbytery, more than one Congregation may form a joint ChurchCouncil; and

(c) one, or more than one, Congregation may form such other committees or agencies as may benecessary or desirable.

The Church Councils and other committees or agencies shall have such membership, responsibilities andrelationships to one another as may be prescribed.

PART B — THE PRESBYTERY

FORMATION25. A Presbytery shall be a council of the Church formed or dissolved by the Synod which shall determine its

name, fix its bounds and arrange for its first meeting.

RESPONSIBILITIES26. The Presbytery shall have such oversight as is necessary to the life and mission of the Church in the area

committed to it; it shall stimulate and encourage the Congregations within the bounds, providing themwith opportunities for counsel in the strengthening and assistance of one another and in their participationin wider aspects of the work of the Church. The Presbytery shall also have such further responsibilitiesas may be assigned to it by the Assembly or Synod and may do such other things as are consistent withthe purposes of the Church, not being the exclusive responsibility of any other council or body within theChurch.

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MEMBERSHIP27. The members of the Presbytery shall be such Ministers and persons in other ministries as may be

prescribed, and such confirmed lay members as are elected to represent the Congregations within thebounds and as may be otherwise appointed together with such confirmed lay members as may beprescribed. The lay members of the Presbytery shall be not fewer in number than the ministerialmembers, and the lay persons elected to represent the Congregations shall be not fewer than half the totalnumber of lay members.

OFFICERS28. The Presbytery shall elect a Chairperson and other officers as may be necessary.

MEETINGS29. The Presbytery shall meet at such intervals as may be prescribed, and at such other times as it may

determine.

COMMITTEES AND DELEGATION OF RESPONSIBILITIES30. The Presbytery shall appoint a Standing Committee and may appoint other committees or other bodies

for such purposes and for such term as it may determine and may assign to them or to other councils ofthe Church such of the responsibilities of the Presbytery as may be so delegated for the better fulfilmentof those responsibilities.

PART C — THE SYNOD

FORMATION31. A Synod shall be a council of the Church formed by the Assembly which shall determine its name, fix its

bounds, prescribe its responsibilities and its relationship to other councils of the Church and arrange forits first meeting. A Synod may be dissolved by the Assembly in accordance with procedures asprescribed.

RESPONSIBILITIES32. Subject to the direction of the Assembly, the Synod shall have general oversight, direction and

administration of the Church's worship, witness and service within its bounds. It shall exerciseexecutive, administrative, pastoral and disciplinary functions over the Presbyteries within its bounds,shall be the council to hear and deal with appeals and requests from Presbyteries and shall establish andmaintain such boards, institutions, committees and agencies as are appropriate to the furtherance of itsresponsibilities. A Synod may do other things as are consistent with the purposes of the Church and notthe exclusive responsibility of any other council or body within the Church.

MEMBERSHIP33. Subject to the maximum number determined by the Assembly, the membership of each Synod, unless

determined otherwise by the Assembly, shall consist of:

(a) such proportion of the number of Ministers of the Presbyteries within the bounds appointed by thePresbyteries as may be prescribed;

(b) ex-officio members as prescribed by the Synod;

(c) confirmed lay members appointed by the Presbyteries as prescribed, the number of such personsbeing not fewer than the number of Ministers appointed in accordance with section (a) hereof;

(d) such other members being confirmed members of the Church as the Synod may determine andappointed in such manner as the Synod shall prescribe, provided that the ministerial and layrepresentatives so appointed shall not exceed the number of ministerial and lay representativesappointed by the Presbyteries in accordance with sections (a), (b) and (c) hereof, and providedfurther that the total number of lay members of the Synod be not fewer than the number ofministerial members;

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(e) such other members being confirmed members of the Church as may be prescribed.

MODERATOR34. The Synod shall elect, in accordance with such rules and procedures and for such term as the Synod may

determine, a Moderator who shall have such powers as may be prescribed and such further powers asmay be determined by the Synod.

OTHER OFFICERS35. The Synod shall appoint a secretary and may appoint a treasurer and such other officers as it shall

determine. Each appointee shall hold office for such time and shall have such responsibilities as may beprescribed.

STANDING COMMITTEE36. The Synod shall appoint from among its members a Standing Committee which shall be empowered to

act on behalf of the Synod between meetings of the Synod in respect of any of the responsibilities of theSynod except such as the Synod may determine. The Standing Committee shall consist of no fewer laymembers than ministerial members.

MEETINGS37. The Synod shall meet at least once every three years between normal meetings of the Assembly, and at

such other times as are determined in such manner as may be prescribed.

PART D — THE ASSEMBLY

RESPONSIBILITIES OF THE ASSEMBLY38. (a) The Assembly shall have determining responsibility in matters of doctrine, worship, government

and discipline, including the promotion of the Church's mission, the establishment of standards fortheological education and the reception of Ministers from other denominations, and is empoweredto make final decisions on all matters committed to it by this Constitution.

(b) Without limiting the generality of the preceding clause, the Assembly shall have the power:

(i) to make guiding decisions on the tasks and authority to be exercised by the other councilsof the Church;

(ii) to create or dissolve Synods, to determine the bounds of the Synods, to divide or alter thenumber or bounds of Synods;

(iii) to make provisions for and in respect of calls and appointments of Ministers;

(iv) to make provision for the transfer of Ministers between Synods and/or Presbyteries;

(v) to disallow any by-law, rule or decision of a Synod or Presbytery or any other body whichcontravenes this Constitution or Regulations of the Assembly;

(vi) subject to the provisions of this Constitution to provide for the control and management ofthe property and funds vested in the Church;

(vii) generally to provide for the control, management and discipline of the Church;

(viii) to act in all matters in respect of which exclusive authority is not vested in any othercouncil by this Constitution;

(ix) to delegate to any other council any of the authorities vested in the Assembly for suchperiod and on such terms as the Assembly shall think fit;

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(x) to affiliate with ecumenical and other bodies;

(xi) to prescribe for the association of the Church or any council or other part of the Churchwith any other churches, activities of other churches, or congregations of other churches;

(xii) to receive into union any other denomination or any congregation or activity of any otherchurch which in each case adheres to the Basis of Union;

(xiii) to negotiate and to unite with any other denomination of the Christian Church.

39. 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 theAssembly may determine.

MEMBERSHIP OF THE ASSEMBLY40. The membership of the Assembly, unless otherwise determined by it, shall consist of:

(a) one Minister and one confirmed lay member appointed by each Presbytery;

(b) Ministers appointed by the Synods, the total number appointed by each Synod being equal to thenumber appointed by its Presbyteries;

(c) confirmed lay members appointed by the Synods, the total number appointed by each Synod beingno fewer than the number of ministerial representatives appointed under (b) hereof;

(d) such ex-officio members as may be prescribed by the Assembly;

(e) other members being confirmed members of the Church as are appointed thereto in accordancewith provisions prescribed by the Assembly;

(f) alternates as may be prescribed.

In no case shall the representatives appointed pursuant to (d) and (e) above exceed the number pursuantto (a), (b) and (c) above. The Assembly shall make provision, in such manner as it shall think fit, toprovide that there shall be no less lay members than ministerial members of the Assembly by reason ofthe number of the ex-officio members and may increase but not reduce the number of membersappointed by the Presbyteries and Synods in accordance with clauses (a), (b) and (c) hereof, providedthat the number of lay members shall not be less than the number of ministerial members.

MEETINGS41. The Assembly normally shall meet at least once every three years and a special meeting may be

convened at any time by the President or Standing Committee for urgent business in the mannerprescribed.

SPECIAL MEETINGS42. In the event of the Assembly being specially convened, the members thereof shall be the same persons

and office holders as were members of the preceding Assembly without the necessity of further election.Written notice shall be given specifying the date, time and place of the Assembly, and the nature of thebusiness to be transacted shall be given as prescribed. No other business shall be dealt with unless thetaking of the business is approved on a three-fourths majority vote of those present.

43. The Assembly may make provision for alternates to attend any Assembly specially convened by thePresident or Standing Committee in the place of any members who are unavailable or who have diedsince the preceding Assembly.

PRESIDENT44. The Assembly shall elect from among its members in the prescribed manner a President who shall hold

office until the installation of a successor at the next ordinary Assembly. The President shall have such

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powers as may be conferred by or under the authority of the Assembly. The Assembly may makeprovision for an acting President in the event of the President dying, resigning or being unable to act.

OTHER OFFICERS45. The Assembly may appoint such other officers and confer upon them such powers and responsibilities as

it may determine.

COUNCILS AND COMMITTEES46. The Assembly may establish such institutions and agencies and appoint such councils and committees for

such purposes and for such time as it deems necessary or desirable.

STANDING COMMITTEE47. Each Assembly shall appoint from among its members a Standing Committee which shall be empowered

to act on behalf of the Assembly between meetings of the Assembly in respect of any of theresponsibilities of the Assembly except such as the Assembly may determine. The Standing Committeeshall consist of no fewer lay members than ministerial members.

QUORUM48. A quorum shall consist of not less than one half of the members of the Assembly representing at least

half the number of Synods.

DIVISION 4

UNITING ABORIGINAL AND ISLANDER CHRISTIAN CONGRESS

49. (a) A Synod may at the request of a Regional Committee of the Uniting Aboriginal and IslanderChristian Congress prescribe that the Regional Committee may have and exercise all or specificrights, powers, duties and responsibilities of a Presbytery under this Constitution and theRegulations (including ordination and other rights, powers and responsibilities relating toMinisters) for the purpose of fulfilling any responsibility of the Regional Committee for UnitingChurch work with Aboriginal and Islander people within the bounds of the Synod.

(b) Any such prescription may be

(i) made subject to such limitations as may arise from the nature of the Congress or theRegional Committee and such limitations or conditions as may be required by the Synodand

(ii) withdrawn or varied from time to time by the Synod.

DIVISION 5

FUNDS AND PROPERTY

50. The beneficial ownership of all property whether real or personal shall be vested in the Church.

51. There shall be created in each Synod a body corporate (herein re ferred to as the Synod Property Trust) inwhich the legal title to all property, except such as may be prescribed, shall be vested.

52. All property vested in a Synod Property Trust shall be held, managed and dealt with in accordance withthe rules, regulations, by-laws and resolutions made by or under the authority of the Assembly in thatregard.

53. The Assembly may at its discretion delegate to any Synod power to make by-laws with respect to anyproperty within the bounds or under the control or management of the Synod.

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54. No interest in real estate shall be created or leased except in such manner as may be prescribed by theAssembly.

55. Pending the creation of a Synod Property Trust in any Synod, the Assembly or the Synod, if soauthorised by the Assembly, may appoint any person or any body corporate to act as trustee of anyproperty for the Church and in that event the rules, regulations, by-laws and resolutions of the Assemblyand Synod relating to Synod Property Trusts shall apply to such trustee or trustees and the propertyvested in them, so far as they are relevant and appropriate.

56. The Assembly shall either appoint trustees or create a body corporate to hold property which is under thedirect control or management of the Assembly.

DIVISION 6

INTERIM PROVISIONS

57. (a) Where, at the date of the inauguration of the Church, there is an existing arrangement between aMinister and a Congregation, such arrangement shall be deemed to be binding on the Church untilits terms are fulfilled or the parties agree to its earlier termination or variation.

(b) All Ministers settled in a pastoral charge or holding an appointment at the time of inauguration ofthe Church may so continue until the expiry of the period of the settlement or till the normal timefor review in accordance with the original terms of settlement, or till a variation of the period andconditions thereof has been mutually agreed.

58. ( a) Until such time as the various Church councils can be established in accordance with thisConstitution the relevant councils, committees, courts, organisations and agencies of the unitingchurches may and if so instructed shall continue so far as is practicable to carry out similarfunctions to those carried out by them prior to union, having regard to this Constitution and anyrelevant regulations, rules and by-laws of the Church.

(b) Any provisional arrangements made to prepare for or facilitate the entry of the uniting churchesinto the Church may be continued for such time as considered expedient by the relevant council ofthe Church.

59. Until otherwise determined by the Assembly the orders for the celebration of the sacraments of Baptismand the Lord's Supper, and the several orders of worship and other rites, and hymn books which wereauthorised or recognised for use in the uniting churches at the time of union shall be recognised for use inthe Church.

60. For the purpose of dealing with and settling any question or disputes which may arise in the transitionfrom the uniting churches to the Church, the Assembly may appoint one or more committees with suchpowers as the Assembly may confer or delegate, provided that in the event of the Assembly delegating toany such committee power to make, rescind or vary any Regulation, no Regulation so made or anyrescission or variation of any Regulation shall take effect until approved by the Standing Committee ofthe Assembly.

61. For the purpose of effectively inaugurating the Church the Assembly at its first meeting may establish orappoint or make provision for the establishment or appointment of provisional Synods, Presbyteries,Parishes or other bodies and matters incidental thereto, including the appointment of officers.

DIVISION 7

REGULATIONS, BY-LAWS, RULES AND STANDING ORDERS

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62. The Assembly may make Regulations not inconsistent with this Constitution prescribing all matterswhich by this Constitution are required or permitted to be prescribed or which are necessary orconvenient to be prescribed for carrying out or giving effect to this Constitution or for the life of theChurch.

63. A Synod may make by-laws not inconsistent with this Constitution or with Regulations made by theAssembly prescribing all matters which by this Constitution are required or permitted to be prescribed inconnection with a Synod or which are necessary or convenient to be prescribed for the carrying out orgiving effect to this Constitution or for the life of the Church within that Synod.

64. A Presbytery may make rules not inconsistent with this Constitution or with any relevant Regulations andby-laws prescribing all matters which are required, permitted, necessary or convenient to be prescribedfor carrying out or giving effect to the Constitution in respect of all matters within the oversight andresponsibility of the Presbytery.

65. Any such Regulations, by-laws or rules may delegate to any specified body power to make regulations,by-laws or rules for any of the purposes for which regulations, by-laws or rules may be made under thisConstitution.

66. Any Regulation, by-law or rule may be rescinded or varied by the body by which it was made in suchmanner as may be prescribed, but any such rescission or variation shall not affect any act, matter or thingdone prior to the rescission or variation.

67. The Assembly may prescribe for the giving of notice of any proposed Regulations, by-laws, rules andstanding orders and any amendment thereof.

68. The Assembly and other bodies within the Church may adopt, amend or repeal standing orders regulatingprocedures at their respective meetings.

69. Subject to this Constitution each council or other body within the Church may make such provisions forthe better ordering of its life and fulfilment of its responsibilities as it sees fit.

DIVISION 8

MISCELLANEOUS

TRANSFER AND DELEGATION OF POWERS AND RESPONSIBILITIES70. On such terms and conditions as may be agreed by the councils concerned:

(a) a Presbytery may refer any of its powers and responsibilities to the Synod or to another Presbyterywith the consent of the Synod or Presbytery concerned;

(b) a Synod may refer any of its powers and responsibilities to the Assembly with the consent of theAssembly;

(c) a Synod may delegate any of its powers and responsibilities to a Presbytery with the consent of thePresbytery;

(d) a Synod may transfer any of its powers and responsibilities to another Synod with the consent ofthe other Synod and shall do so if required by direction of the Assembly;

(e) a Presbytery or a Synod may delegate powers and responsibilities to a Congregation;

(f) a Congregation may refer powers and responsibilities to a Presbytery or to such other body as thePresbytery shall approve; and

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(g) a Church Council may refer powers and responsibilities to a Presbytery or to such other body asthe Presbytery shall approve.

INTERPRETATION71. All rulings as to the interpretation of this Constitution or any of the Regulations made by the Assembly

shall be made by the President after taking appropriate advice, provided however that any such rulingmay be confirmed, varied, modified, rescinded or over-ruled by the Assembly or by the StandingCommittee on its behalf.

AMENDMENT OF CONSTITUTION72. This Constitution or such later Constitution as may be adopted may be amended by the Assembly from

time to time provided that no amendment shall have effect unless the amendment is approved by amajority of the Synods and two-thirds of the Presbyteries.

73. In the event of any Synod or Presbytery, after having been notified in writing of any amendment, failingto inform the President or such other person as the Assembly may nominate for that purpose that it doesnot approve of any amendment or amendments within such period as is prescribed by the Assembly, suchSynod or Presbytery shall be taken to have approved the proposed amendment or amendments.

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THE UNITING CHURCH IN AUSTRALIA

REGULATIONS CONTENTS Definitions 1. Membership 1.1 General

1.1.1 Recognition of Members 1.1.2 Forms of Membership

1.2 Baptised Members 1.2.1 Baptised Members 1.2.2 Record of Baptisms 1.2.3 Baptismal Certificate 1.2.4 Nurture of Baptised Persons

1.3 Confirmed Members 1.3.1 Confirmed Members 1.3.2 Preparation for Confirmation 1.3.3 Conditions and Mode of Confirmation 1.3.4 Confirmed Members Roll

1.4 Members-in-Association 1.4.1 Members-in-Association 1.4.2 Admission of Members-in-Association

1.5 Member’s Right to Vote 1.6 Membership Rolls

1.6.1 Membership Rolls 1.6.2 Removal of Name from Roll 1.6.3 Inspection of Rolls by Presbytery

1.7 Transfers 1.7.1 Transfer of Members 1.7.2 Admission of Members by Transfer

1.8 Adherents 1.8.1 Adherents 1.8.2 Privileges and Responsibilities

2. Ministry 2.1 Definitions 2.2 Definition and Scope of the Specified Ministries

2.2.1 Duties of a Minister 2.2.2 Definition and Scope of the Ministry of Pastor 2.2.3 Definition and Scope of the Ministry of Lay Preacher Closed Ministries - Definition and Scope 2.2.4 Youth Worker

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2.2.5 Lay Pastor 2.2.6 Community Minister

2.3 Candidature and Selection 2.3.1 Period of Discernment 2.3.2 Process for Candidature for Minister

2.3.2.1 Qualifications Required for an Applicant for Candidature

2.3.2.2 Application for Candidature for Minister 2.3.2.3 Presbytery Responsibilities in Selection of

Candidates for Minister 2.3.2.4 Selection Panel of Candidates for Minister 2.3.2.5 Right of Appeal against the Decision of the

Presbytery or the Selection Panel 2.3.2.6 Change of Ordained Ministry 2.3.2.7 Termination of Candidature

2.3.3 Process for the Selection of a Pastor 2.3.4 Process for Candidature and Selection of Lay Preachers 2.4 Formation, Education and Recognition 2.4.1 Formation and Education for a Minister 2.4.2 Pastoral Care of Candidates and Certificated Candidates 2.4.3 Competency Development for Ministry of Pastor 2.4.4 Training for a Lay Preacher 2.4.5 Recognition and Ordination of a Minister 2.4.6 Recognition of Ministry of Pastor 2.4.7 Recognition of Lay Preachers Closed Ministries - Formation, Education and Recognition 2.4.8 Candidature Process for Community Minister 2.4.9 Youth Worker Accreditation 2.5 Process for the Admission of Ministers 2.5.1 Admission of Minister from Another Denomination 2.5.2 Admission of a Former Minister 2.6 Designation, Placement and Appointment 2.6.1 Designation of Ministers 2.6.2 Eligibility of Minister for Call

2.6.3 Creating Approved Placements 2.6.4 Priority Placements 2.6.5 Issuing Calls 2.6.6 Placement Process for a Congregation or Presbytery Placement 2.6.7 Placements Other Than Congregations and Presbyteries

2.6.8 Extension of Congregation Placements beyond the Tenth Year

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2.6.9 Designating an Appointment as Appropriate for the Ministry of Pastor

2.7 Stipends and Conditions 2.7.1 Stipend 2.7.2 Conditions of Placement 2.7.3 Conditions of Placement for Ministers 2.7.4 Conditions of Appointment for a Pastor Closed Ministries – Stipends and Conditions

2.7.5 Conditions of Placement for Youth Workers and Lay Pastors

2.7.6 Conditions of Appointment for Community Ministers

2.8 Induction, Commissioning and Commencement Services 2.8.1 Induction 2.8.2 Commissioning of a Pastor

2.8.3 Service to Mark the Commencement of a Placement of a Youth Worker or Lay Pastor

2.9 Accountabilities and Memberships 2.9.1 Accountability of a Minister 2.9.2 Accountability of a Pastor 2.9.3 Membership of a Minister 2.9.4 Membership of a Pastor

2.9.5 Membership Entitlements of a Minister from Another Denomination

Closed Ministries – Accountabilities and Memberships 2.9.6 Accountability of A Youth Worker, Lay Pastor or

Community Minister 2.9.7 Membership of a Youth Worker, Lay Pastor or

Community Minister 2.10 Termination and Withdrawal of Recognition

2.10.1 Termination of Placement of a Minister, Youth Worker or Lay Pastor

2.10.2 Termination of Recognition of a Pastor 2.10.3 Withdrawal of Recognition of a Minister 2.10.4 Withdrawal of Recognition of a Lay Preacher Closed Ministries – Termination and Withdrawal of Recognition

2.10.5 Termination of Appointment of a Community Minister

2.10.6 Withdrawal of Accreditation of a Youth Worker 2.10.7 Withdrawal of Recognition of a Lay Pastor 2.11 Collegiate and Team Ministry Relationships 2.11.1 Ministers-in-Association 2.11.2 Collegiate Ministry

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2.11.3 Ministry Teams 3. Government and Administration 3.1 Responsibilities of Congregations and Councils

3.1.1 Purpose and Responsibilities of a Congregation 3.1.2 Responsibilities of the Church Council 3.1.3 Responsibilities of the Presbytery 3.1.4 Consultation on Life and Witness of a Congregation 3.1.5 Responsibilities of the Synod 3.1.6 Responsibilities of the Assembly

3.2 Uniting Aboriginal and Islander Christian Congress 3.2.1 Membership 3.2.2 Responsibilities 3.2.3 Governing Structure 3.2.4 Officers 3.2.5 Reports to Assembly and Synods 3.2.6 Transfers of Property to Aboriginal Organisations 3.3 Membership of Councils 3.3.1 Church Council 3.3.2 Election of Elders and Church Councillors

3.3.3 Termination of Office of Elder and Church Councillor 3.3.4 Membership of the Presbytery 3.3.5 Associate Members of the Presbytery

3.3.6 Terms of Appointment of Members of the Presbytery 3.3.7 Membership of the Synod 3.3.8 Membership of the Assembly

3.3.9 Membership of the Assembly Appointed by Synods 3.4 Formation, Alteration and Dissolution of Congregations or Councils 3.4.1 Formation and Recognition of a Congregation 3.4.2 Relationships between Congregations

3.4.3 Dissolution of a Congregation 3.4.4 Amalgamation or Division of Congregations 3.4.5 Formation of the Church Council of a Congregation 3.4.6 Formation of a Presbytery 3.4.7 Dissolution or Alteration of the Bounds of a Presbytery 3.4.8 Formation of a Synod 3.4.9 Dissolution or Alteration of the Bounds of a Synod

3.5 Meetings of Congregations and Councils 3.5.1 Meetings of the Congregation (Including the Membership of

the Meeting of the Congregation) 3.5.2 Meetings of the Church Council 3.5.3 Special Meetings of the Church Council 3.5.4 Meetings of the Presbytery

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3.5.5 Special Meetings of the Presbytery 3.5.6 Meetings of the Synod 3.5.7 Special Meetings of the Synod 3.5.8 Meetings of the Assembly 3.6 Officers of Councils 3.6.1 Officers of the Church Council 3.6.2 Officers of the Presbytery 3.6.3 Officers of the Synod

3.6.3.1 Election of the Moderator 3.6.3.2 Duties of the Moderator 3.6.3.3 Appointment of the Secretary of Synod 3.6.3.4 Duties of the Secretary of Synod

3.6.4 Officers of the Assembly 3.6.4.1 Appointment of the President 3.6.4.2 Duties of the President 3.6.4.3 Presidential Rulings 3.6.4.4 Appointment and Duties of the General Secretary

3.7 Committees, Boards and Other Bodies of Councils of the Church 3.7.1 Church Council Committees 3.7.2 Presbytery Committees 3.7.3 Pastoral Relations Committee

3.7.4 Synod Committees, Boards and other Bodies 3.7.4.1 Synod Standing Committee 3.7.4.2 Advisory Committee on Ministerial Placements

3.7.4. Ministerial Education Board 3.7.4.4 Theological Colleges 3.7.4.5 The Faculty 3.7.4.6 Financial Transactions and Investments Body 3.7.4.7 Institutions

3.7.5 Assembly Committees Boards and Other Bodies 3.7.5.1 Assembly Standing Committee 3.7.5.2 Audit, Finance and Risk Committee 3.7.5.3 Ministerial Education Commission 3.7.5.4 Beneficiary Fund

3.8 Regulations that Apply to All Councils 3.8.1 Principle for Appointments 3.8.2 Appointment of Committees 3.8.3 Other Officers 3.8.4 Conduct of Meetings 3.8.5 Quorums for Meetings 3.8.6 Funds of Councils 3.8.7 Accounting and Audit 3.9 Alternative Local Church Structures

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3.9.1 Parish Missions 3.9.2 Faith Communities 3.9.3 Church Councils in Small Congregations 3.10 Exemptions, Alternatives and Alterations 3.10.1 Exemption and Alternative Regulations 3.10.2 Alterations to Regulation 4. Property 4.1 Definitions 4.2 Synod Property Board

4.2.1 Functions of Property Board 4.2.2 Delegation to Presbytery 4.2.3 Membership

4.3 Presbytery Property Committee 4.4 The Church Council

4.4.1 Responsibility for Property 4.4.2 Notice of Business

4.5 Property Other Than Congregational Property 4.6 Property Dealings

4.6.1 Property Proposals 4.6.2 Leases 4.6.3 Property Transactions 4.6.4 Applications for Approval

4.7 Execution of Documents and Making of Agreements 4.7.1 Certification of Documents and Agreements 4.7.2 Execution of Deeds 4.7.3 Making of Agreements and Execution of Documents Not

Under Seal 4.7.4 Documents Consequential of an Agreement 4.7.5 Agreement to be Binding

4.8 Application of Proceeds of Sale 4.9 Legal Actions and Arbitrations 4.10 Assembly Property 4.11 Miscellaneous

4.11.1 Unsafe Buildings 4.11.2 Indemnity 4.11.3 Custody of Deeds 4.11.4 United Work 4.11.5 To Furnish Information 4.11.6 Register of Properties 4.11.7 Inspection of Register 4.11.8 Returns 4.11.9 National Property Policy

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4.11.10 Classifying Property for Alternative Missional Use 5. Church Discipline

5.1.1 Definitions 5.1.2 Discipline in the Church 5.1.3 By Whom Exercised

5.2 The Discipline of Members 5.2.1 Pastoral Care of Members 5.2.2 Suspension or Termination of Membership 5.2.3 Right of Appeal 5.2.4 Restoration of Membership 5.2.5 Allegation of Sexual Misconduct against Members or

Adherents 5.3 The Discipline of Officers

5.3.1 Responsibility of Officers 5.4 The Counselling and Discipline of Ministers

5.4.1 Complaints 5.4.2 Responsibilities of the Presbytery 5.4.3 Responsibilities of Pastoral Relations Committee

5.5 Synod Committee for Counselling 5.6 Synod Sexual Misconduct Complaints Committee

5.6.1 Introduction 5.6.2 Definitions 5.6.3 Complaints of Sexual Misconduct 5.6.4 Committee 5.6.5 Advisers 5.6.6 Convenor of Advisers 5.6.7 Make a Complaint 5.6.8 Receiving a Complaint 5.6.9 Attendance at Meetings 5.6.10 Investigation and Response to Complaints 5.6.11 Procedural Fairness 5.6.12 Resignation 5.6.13 Therapy Expenses 5.6.14 Confidentiality and Privacy 5.6.15 Appeal 5.6.16 Legal Proceedings 5.6.17 Putative Abuse 5.6.18 New Placement

5.7 Synod Committee for Discipline 5.7.1 Appointment 5.7.2 Complaints 5.7.3 Meetings

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5.7.4 Process 5.7.5 Standing Aside of a Minister 5.7.6 Withdrawal of Recognition of a Minister 5.7.7 Review by the Committee for Discipline in Special Circumstances 5.7.8 Stay of Proceedings

6. Appeals 6.1 Appeal Panel 6.2 Time for Appeals to Which This Part 6 Applies 6.3 Appointment of Appeal Panel 6.4 Nature of Appeals 6.5 Appeal Process 6.6 Special Provisions Relating to Assembly Decisions 6.7 Confidentiality

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DEFINITIONS Unless the context or subject matter otherwise indicates, the definitions in Paragraph 3 of the Constitution shall apply to words when used in the Regulations and — Beneficiary Fund means the Beneficiary Fund established pursuant to Regulation 3.1.6(d); Code of Ethics means the Code of Ethics for Candidates, Community Ministers, Deacons, Deaconesses, Interns, Lay Pastors, Ministers of the Word, Pastors, Youth Workers and Ministers from another denomination serving in an approved placement relating to their professional and pastoral responsibilities, as approved by the Assembly or the Assembly Standing Committee from time to time; Policies for the Prevention of Sexual Misconduct means those policies approved by the Assembly or the Assembly Standing Committee from time to time to deal with allegations of sexual misconduct against lay staff of the Church and its agencies, against members, adherents and volunteers, and against members in positions of leadership or responsibility; Professional Supervision means the relationship a Minister has with another professional whereby the Minister is assisted to maintain the boundaries of the pastoral relationship and the quality of their ministry; Responsible body means any body of the Church to which specific responsibilities are assigned by the Constitution or by any Regulation, by-law or rule; Youth Worker means a person accredited by the Church to the specified ministry of Youth Worker. Words in the singular shall include the plural and vice versa. Reference to a Congregation may thus refer to more than one Congregation where those Congregations are linked together for particular purposes. [NOTE: – the word “Korean” in brackets after a Regulation indicates that there is an approved alternative Regulation for Korean congregations. The alternative Regulations are found elsewhere in this publication.]

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3.6 OFFICERS OF COUNCILS OFFICERS OF THE CHURCH COUNCIL

as the Church Council or Congregation may require.

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OFFICERS OF THE PRESBYTERY

of all proceedings of the

Presbytery;

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3.6.3 OFFICERS OF THE SYNOD ELECTION OF THE MODERATOR

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3.6.3.1 (a) The Moderator shall be elected by the Synod subject to the following provisos and subject to such further procedures as may be determined by the Synod:

(i) a Moderator shall be elected and designated Moderator-elect by a meeting of the Synod prior to the one at which the person will take office;

(ii) the election shall be by written ballot; (iii) nominations may be submitted by the Presbyteries.

(b) Should a Moderator-elect for any reason be unable to take

up the office of Moderator, the Synod when constituted shall, as its first business, elect an acting Moderator and shall as soon as convenient thereafter elect a Moderator.

(c) The Moderator of the Synod shall be elected for such

period up to three years as the Synod shall determine and shall hold office from the time of installation until the next Moderator is installed.

(d) Any person having fulfilled a term as Moderator shall not

be eligible for re-election until after the expiry of one further term, unless the provisions of this Regulation have been waived by the Assembly in respect of the particular Synod.

(e) When, by reason of death, illness, absence or other cause,

the Moderator is unable to fulfil the duties of the office, the ex-Moderator or a person appointed by the Standing Committee shall act and shall have all the powers and authorities of a Moderator until such time as the Moderator resumes responsibilities or a new Moderator is elected.

DUTIES OF THE MODERATOR 3.6.3.2 The duties of the Moderator shall include: (a) giving general and pastoral leadership to the Ministers and

people within the bounds; (b) assisting and encouraging the expression and fulfilment of

the mission and witness of the Church; (c) counselling and advising, as may be necessary and

helpful, to ensure that the life of the Church expresses the

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faith, policies, standards and procedures to which it is committed;

(d) presiding over the meetings of the Synod, its Standing

Committee and such other of its boards and committees as may be required by the by-laws of the Synod;

(e) filling, in respect of appointments normally made by the

Synod and, in consultation with the Standing Committee and other bodies concerned, such vacancies as may arise between meetings of the Synod and for the filling of which other provision has not been made;

(f) giving an interpretation where necessary of any doubtful

or disputed decision of the Synod, such interpretation to be authoritative until confirmed or varied by the next meeting of the Synod or of the Standing Committee;

(g) speaking on public issues on behalf of the Synod; (h) representing the Church as may be desirable on public

occasions and in inter-church councils; (i) administering the discipline of the Church as may be

required by any Regulation, by-law or rule; (j) enquiring, when the Moderator considers it expedient so

to do, into any grievance, complaint or other circumstance which, in the opinion of the Moderator, adversely affects the good name of the Church or the order and peace of its Congregations or the progress of the work of God and seeking a remedy for such situations; in so doing the Moderator shall consult with one or more past Moderators and the chairperson of any Presbytery concerned.

APPOINTMENT OF THE SECRETARY OF SYNOD 3.6.3.3 (a) The Synod shall appoint a Secretary of the Synod. (b) The initial term of office shall normally be five years. The

appointment shall be reviewed during the initial appointment and during any extension of appointment. Any extension may be for a period of up to five years.

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(c) Should a vacancy occur in the office of Secretary between ordinary meetings of the Synod, the Standing Committee of the Synod shall make an appointment to fill the vacancy until the next ordinary meeting of the Synod.

DUTIES OF SECRETARY 3.6.3.4 The Secretary of the Synod shall have a pastoral and advisory

role and be responsible for: (a) preparing all material for presentation in the agenda of the

Synod, attending to the proper conduct of the business of the Synod and keeping copies of reports and other documents furnished to the Synod by the committees, councils and boards;

(b) ensuring the accuracy and arranging for the distribution of

the minutes of the Synod; (c) maintaining complete and accurate records as are required

by the Synod; (d) attending to other correspondence of the Synod, including

to convey the resolutions of the Synod as may be required to those concerned;

(e) acting as the liaison officer of the Synod with the

Presbyteries and other bodies within the bounds; (f) providing all necessary reports and information as may be

required by the Assembly; (g) acting as secretary of the Standing Committee; (h) discharging such other duties as the Synod may prescribe. 3.6.4 OFFICERS OF THE ASSEMBLY

THE UNITING CHURCH IN AUSTRALIA

QUEENSLAND SYNOD

BY-LAWS of the Synod

Published 16 November 1999 & updated to August 2011Discontinued & suspended by-laws removed November 2013

WARNING - the accuracy of this document is currently under review by the Governance and Legal Team of the Synod Office and a replacement verified version will be published as soon as possible.

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TABLE OF CONTENTS

Chapter 1A Preliminary ........................................................ Amendment 1 of 2013

Q1 SYNOD ............................................................................................................. 1

Q1.2.1 SYNOD STANDING COMMITTEE ..................... Amendments 1 & 2 of 2013 Q1.3.1 THE SYNOD LEADERSHIP TEAM ............................................................. 6 Q1.4.1 MODERATOR ............................................................................................. 8 Q1.5.1 THE GENERAL SECRETARY .................................................................. 14 Q1.6.1 SYNOD SUPPORT SERVICES ................................................................ 16 Q1.7.1 THE PRESBYTERIES/SYNOD MISSION ADVISORYFORUM ................. 17 Q1.8.1 LEGAL REFERENCE COMMITTEE ......................................................... 17 Q1.9.1 PERSONNEL SERVICES ADVISORY COMMITTEE ................................ 18 Q1.9.1 GOVERNANCE NOMINATION REMUNERATION COMMITTEE ..... website

Q2 FUNCTIONS, ACTIVITIES AND AGENCIES OF THE SYNOD ..................... 19

Q2.1.1 UNITINGCARE QUEENSLAND ................................................................ 20 Q2.2.5 UNITINGCARE QUEENSLAND BOARD .................................................. 24 Q2.3.1 THE DEPARTMENT FOR FINANCIAL AND PROPERTY SERVICES ...... 33 Q2.4.1 THE FINANCE AND PROPERTY BOARD ................................................ 40 Q2.4.5 SYNOD AUDIT COMMITTEE ................................................................... 44 Q2.4.7 FINANCIAL INVESTMENT COMMITTEE ................................................. 46 Q2.4.9 PROPERTY COMMITTEE ........................................................................ 47 Q2.5.1 BOARD FOR CHRISTIAN FORMATION .................................................. 48 Q2.5.10 TRINITY THEOLOGICAL COLLEGE ........................................................ 56 Q2.6.1 THE SCHOOLS’ COMMISSION ............................................................... 58 Q2.7.1 SYNOD ECUMENICAL RELATIONSHIPS COMMITTEE .......................... 60 Q2.8.1 SYNOD CHAPLAINCY COMMITTEE ....................................................... 61 Q2.9.1 SYNOD BIOETHICS COMMITTEE ........................................................... 64 Q2.10.1 SYNOD THOLOGY AND WORSHIP COMMITTEE .................................. 64 Q2.11.1 SYNOD RECEPTION OF MINISTERS COMMITTEE ............................... 65 Q2.12.1 MULTI-CROSS CULTURAL COMMITTEE ............................................... 67 Q2.13.1 SYNOD INTER-FAITH RELATIONSHIP COMMITTEE ............................. 68

Q3 MINISTRY ....................................................................................................... 71

Q3.1.1 ADVISORYCOMMITTEE ON MINISTERIAL PLACEMENTS .................... 71 Q3.2.1 LAY PASTORS ......................................................................................... 74 Q3.3.1 MINISTERIAL SUPPORT FUNDS COMMITTEE ...................................... 75 Q3.4.1 LONG SERVICE LEAVE ........................................................................... 77 Q3.5.1 MINISTERIAL HOUSING .......................................................................... 81 Q3.6.1 PRESBYTERY OFFICERS ....................................................................... 85 Q3.7.1 CONGREGATIONS IN CO-OPERATION ................................................. 85

Q4 OTHER DENOMINATIONS ............................................................................ 88

Q4.1.1 APPOINTMENT OF PERSONS OF OTHER DENOMINATIONS .............. 88

Chapter Q5 Property............................................................. Amendment 2 of 2013

Part 5.1 Property Trust By-laws ............................................... Amendment 2 of 2013 Part 5.2 FIP Board By-laws ..................................................... Amendment 2 of 2013

Schedule Q1 Definitions ................................................. Amendments 1 & 2 of 2013

Schedule Q2 Glossary .................................................... Amendments 1 & 2 of 2013 Qld Synod By-laws

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THE GENERAL SECRETARY

The Office

Q1.5.1 (a) The Synod shall appoint a General Secretary who shall also be the Secretary of Synod and the Chief Executive Officer within the Synod Management Structure;

(b) The General Secretary shall be an active member (ministerial or lay) of The Uniting Church in Australia.

Duties and Responsibilities

Q1.5.2 The General Secretary, in addition to carrying out the duties and responsibilities set out in the Assembly Regulations for the Secretary of Synod, shall have the following duties and responsibilities -

(a) arrange for the provision of advice to the Moderator and to the members of the Synod, the Council of Synod, and the Synod Leadership Team regarding Standing Orders and Rules of Debate with respect to Assembly Regulations and By-Laws of the Synod as may be necessary for the good ordering and conduct of business;

(b) be the Secretary of the Business Committee of the Synod and in consultation with that Committee co-ordinate the work of the Synod;

(c) prepare the agenda and arrange for the submission of recommendations to the Council of Synod on behalf of the Moderator, the Synod Leadership Team, the presbyteries and others who provide reports and recommendations to the Council of Synod;

(d) convene meetings of the Synod Leadership Team and arrange for appropriate administrative support;

(e) act as Chief Executive Officer of the Synod Management Structure and as such shall -

(i) exercise the operational leadership of the Synod Leadership Team and be the accountable person for organisational units reporting to it;

(ii) manage the Synod Support Services for the effective functioning of the Synod Leadership Team, the Council of Synod, and committees, commissions, and staff reporting to the Synod Leadership Team;

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(iii) have the oversight of Directors and Departments and all organisational units responsible to the Synod Leadership Team and/or the Council of Synod and monitor the implementation of policies determined by the Synod and by the Council of Synod;

(iv) manage the processes to maintain communications and co-ordinate activities across all staff reporting to the Synod Leadership Team;

(v) have the right, as considered necessary, to receive reports from, and enquire into, the activities of any of the staff reporting to the Synod Leadership Team or into the affairs of any Commission, Forum, Board or Committee within the Synod structure;

(vi) report to the Council of Synod and/or the Synod in Session on any matters of concern of which the members thereof should be made aware;

(vii) in consultation with the Moderator, be the final court of appeal by staff within the departments and in units reporting to the Synod Leadership Team after all dispute settlement procedures have been exhausted;

(f) co-ordinate the preparation for, and presentation to, the Synod and the Council of Synod of reports of Departmental Directors and of units responsible to the Synod Leadership Team;

(g) arrange the process of maintaining communication with Commissions, Boards, Forums and Directors and co-ordinate their activities in matters of common interest and concern;

(h) be responsible for the preparation of the agenda for meetings of the Advisory Committee on Ministerial Placements, the minutes of such meetings and correspondence of the Committee;

(i) be responsible for keeping an accurate record of the classification of Ministers of the Word, Deacons, Deaconesses, Lay Pastors, Youth Workers and other agents whose functions are substantially pastoral and/or educational and/or liturgical in terms of Regulations 2.4.1 to 2.4.10 inclusive;

(j) co-ordinate administrative support services for the Moderator;

(k) act as Secretary of the Legal Reference Committee;

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(l) perform such other duties as may be required from time to time by the Synod or the Council of Synod;

(m) through the Employment Relations Adviser, deal with matters which affect or may affect the lay staff of the Church.

Q1.5.3 The Council of Synod shall be responsible for presenting to the Synod -

(a) recommendations regarding the terms of appointment for the General Secretary;

(b) nomination/s for the position of General Secretary.

SYNOD SUPPORT SERVICES

Q1.6.1 A range of professional, administrative and missional positions shall be drawn together as Synod Support Services –

• to facilitate the work of the Moderator and of the GeneralSecretary;

• to provide staff support to the Synod Leadership Team andthe Council of Synod;

• to facilitate the work of the Consultants and the Schools’Commission;

• to provide administrative support for other units of the Churchresponsible directly to the Synod Leadership Team andaccountable to the General Secretary.

Q1.6.2 The Synod Support Services shall include initially –

• administrative staff in the Office of the Moderator and theGeneral Secretary;

• the Social Responsibility Advocate and Unity and InternationalMission Consultant;

• the Communications Services Unit;

• the Employment Relations Adviser

Q1.6.3 The Synod Support Services shall be accountable to and under the direction of the General Secretary.

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