1. ROLL OF THE ASSEMBLY (Business Committee) 2. ELECTION

Transcription

1.
ROLL OF THE ASSEMBLY (Business Committee)
That the Assembly adopts the roll of members, subject to any alterations advised to the
General Secretary no later than 6.00pm on Tuesday 14 July 2015.
2.
ELECTION OF PRESIDENT (Business Committee)
That the Assembly elect Stuart John McMillan as President of the Assembly, to hold office
until the installation of his successor at the next ordinary meeting of the Assembly.
3.
APPOINTMENT OF THE BUSINESS COMMITTEE (Business Committee)
That the Assembly appoint the following persons as members of the Business Committee
for the Fourteenth Assembly: Terence Corkin (Chairperson), Geoffrey Grinton (Business
Manager), Stuart McMillan, Alison Atkinson - Phillips, Glenda Blakefield, Chris Budden,
Michelle Cooke, Dennis Corowa, Haloti Kailahi Rosemary Hudson Miller and Deidre Palmer.
4.
APPOINTMENT OF MINUTE SECRETARIES (Business Committee)
That the Assembly appoint the following persons as Minute Secretaries: Jenny Bertalan,
NNN, NNN (other names to come).
5.
ORDER OF BUSINESS (Business Committee)
That the Assembly approve the order of business and the timetable submitted by the
Business Committee, noting that decisions to vary the order of business and timetable can be
taken by the Assembly at any time.
6.
CONFIRMATION OF THE MINUTES (Business Committee)
The Assembly authorise the following persons to confirm the minutes of the Fourteenth
Assembly: Terence Corkin, Stuart McMillan, Geoffrey Grinton, Rosemary Hudson Miller and
Jenny Bertalan.
7.
BALLOTS AND NOMINATING PROCEDURES (Business Committee)
That the Assembly
1.
2.
3.
4.
5.
8.
appoint Warwick van Ede as Returning Officer and NNN (other name to come) as
Assistant Returning Officer;
appoint a Ballot Committee with responsibility for advising the Assembly on any
questions relating to nominations and elections;
appoint the following persons as members of the Ballot Committee: Warwick van Ede
(Convenor), NNN, NNN, NNN (other names to come) and;
appoint the following persons as scrutineers: (names to come);
determine that the closing time for nominations is 6.00pm Tuesday July 14.
ASSOCIATION OF PERSONS WITH THE ASSEMBLY (Business
Committee)
That the Assembly associate the following persons with the Assembly for the business as
listed, with the right to speak but not to vote:
1.
ecumenical guests
(a) from other Australian churches and the National Council of Churches in
Australia for the whole Assembly: (names will be provided in a later document);
and
(b) from overseas churches and from international ecumenical bodies for the whole
of the Assembly: (names will be provided in a later document)
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Proposals to the Fourteenth Assembly – The Uniting Church in Australia
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2.
(a)
persons who will assist in resourcing the Assembly:
for the whole of the Assembly:
Mr Jim Mein for Frontier Services
Mrs Lin Hatfield Dodds for UnitingCare Australia
Rev Elenie Poulos for UnitingJustice Australia
Mr Rob Floyd for UnitingWorld
(b)
for specific business of the Assembly:
Mr Peter Andrews and Mr Mark Neasey for Assembly Audit, Finance and Risk
Committee
Mr Jim Mein for the Beneficiary Fund
Rev Murray Earl for Defence Force Chaplaincy
Mr Grahame Ryan for Frontier Services
Christine Gordon for Historical Reference Committee
Rev Dr Matthew Wilson for Relations with Other Faiths
Mr Robert Watson for UC Adult Fellowship
Rev Dr Chris Mostert for the Anglican – Uniting Church dialogue
Rev Levon Kardashian for the proposal on the Armenian Genocide
9.
ANGLICAN - UNITING CHURCH DIALOGUE: WEAVING A NEW CLOTH
(Standing Committee)
That the Assembly adopt the document Weaving a New Cloth as the basis for ecumenical
co-operation with the Anglican Church of Australia.
Rationale:
The Anglican – Uniting Church dialogue has been in operation for over 20 years. During that
time various documents have been produced which sought to identify the areas where there
is agreement between the churches, where further conversation is needed and what practical
co-operation might be possible. The last occasion on which the Assembly had a document
from the Dialogue before it was in 2006 when it endorsed “For the Sake of the Gospel”. At
that time the Anglican Church‟s General Synod did not approve it. Not since 1986 has a
proposed agreement between the two churches been signed.
In subsequent years the Dialogue has sought to find new opportunities for increased
agreement and collaboration between the churches. The last Dialogue group considered that
the most helpful thing to do at this time is to focus on local ecumenical cooperation, identifying
where there is opportunity for hospitality, shared witness and shared ministry and mission.
These areas have been documented in “Weaving a New Cloth” (Document C1A in the
Assembly papers). The aim of the proposed agreement is to provide encouragement and
guidance to Anglican Dioceses, Uniting Church Presbyteries and their Congregations on the
ways in which, with their churches' agreement, they have the freedom to work together.
The Anglican General Synod has adopted “Weaving a New Cloth” as the basis for cooperation with the Uniting Church in Australia. The Assembly Standing Committee
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strongly commends it to the 14 Assembly for adoption.
10.
THRESHOLD FOR ASSEMBLY AND STANDING COMMITTEE STAFF
APPOINTMENTS (Standing Committee)
That the Assembly
1.
determine that at least two thirds of the members present and voting must support the
appointment or re-appointment of the General Secretary in order for such a proposal to
pass; and
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2.
determine that for appointments made by the Standing Committee that at least two thirds of
the members present and voting must support the appointment or re-appointment of the
person in order for such a proposal to pass.
Rationale:
Persons entering into ministry positions benefit from being confident that they have the
support of a significant majority of the persons in their appointing body. Being appointed on a
50% plus one does not give this assurance and support to appointees.
While ballots are not a consensus process it nevertheless remains the theological orientation
of the church that the higher the levels of consensus the more confidence a community can
have that it is discerned the will of God. A higher threshold in voting for senior positions in the
Assembly accords with this theological orientation.
The practice of setting a threshold for appointment higher than 50% plus one has been put in
place in a number of Synods. The Standing Committee commends adopting a policy in this
area rather than having to address the issue every time that a position comes up for
appointment.
11.
STAFF OF THE ASSEMBLY ON THE STANDING COMMITTEE (Standing
Committee)
That the Assembly
1.
determine that any person who is Staff of the Assembly or of any of its agencies is
ineligible for election to the Standing Committee. If a member of the Standing
Committee accepts appointment as Staff of the Assembly or of any of its agencies then
that member shall no longer be a member of the Standing Committee; and
2.
that staff means a person who has a direct reporting line or accountability to the
General Secretary or Associate General Secretary, or who is a member of the team or
support staff who has a direct reporting line to that person;
Rationale:
As it has undertaken a process of continuous improvement in the area of governance the
Standing Committee has given particular attention to the area of conflict of interest and how to
handle it. The Standing Committee has come to the view that the best and most appropriate
way to handle the conflicts of interest that arise when a staff member is on the Assembly
Standing Committee is for the person to cease to be a member.
While some conflicts of interest can be managed by a person being excluded from the
meeting during certain items of business the view of the Standing Committee is that in this
situation conflicts are so pervasive that this is not an option. Areas where conflict of interest is
obvious include, but are not limited to, participating in the review and appointment of other
staff, involvement in setting strategy and priorities including budget decisions, exercising a
governance role in relation to one‟s own area of work and the work of colleagues, and the
ways in which the person‟s colleagues may be affected in their relationship with the staff
person when that person has a place of influence and possibly privilege that they do not have.
12.
RETIRING PRESIDENT (Standing Committee)
That the Assembly
1.
receive the report of the retiring President, Andrew Dutney; and
2.
record its thanks to God and its deep appreciation for the service of Andrew Dutney
as the thirteenth President of the Assembly of the Uniting Church in Australia in this
resolution: (will be provided later)
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13.
APPOINTMENT OF THE GENERAL SECRETARY (Standing Committee)
That the Assembly appoint Colleen Geyer as the General Secretary of the Assembly for a
period of six years from 1 January 2016.
14.
MINUTE OF APPRECIATION FOR THE RETIRING GENERAL
SECRETARY (Standing Committee)
That the Assembly record its thanks to God and its deep appreciation for the service of
Terence Corkin as the fourth General Secretary of the Assembly of the Uniting Church in
Australia in this resolution:
15.
ROYAL COMMISSION INTO INSTITUTIONAL RESPONSES TO CHILD
SEXUAL ABUSE – REGULATION CHANGES (Standing Committee)
That the Assembly
authorise the Standing Committee, on the advice of the Legal Reference Committee, to make
changes to the Regulations to any extent necessary to implement policies and practices
deemed necessary in response to any recommendations of the Royal Commission into
Institutional Responses to Child Sexual Abuse.
Rationale:
The Royal Commission into Institutional Responses to Child Sexual Abuse (the Commission)
began its work in early 2013, and is scheduled to continue until December 2017. Since the
establishment of the Commission the Uniting Church – as a major provider of care for children
in institutions (past and present) and through its congregational life - has sought to
constructively respond to and engage with the Commission. This has included participation in
Public Hearings, making written submissions to Issues Papers and responding to major
reports from the Commission.
Part of the Commission‟s mandate is to consider and recommend “what institutions and
governments should do better to protect children against child sexual abuse and related
matters in institutional contexts in the future”.
Another part of the mandate is to consider and recommend “what institutions and
governments should do to address, or to alleviate the impact of, past and future child sexual
abuse and related matters in institutional contexts, including, in particular, in ensuring justice
for victims through the provision of redress by institutions, processes for referral for
investigation and prosecution and support services.”
Two issues on which to date the Commission has shown considerable interest are:


The governance structures of institutions which provide services to children, and
Schemes of redress available to survivors of child sexual abuse.
Without wanting to pre-empt any recommendations of the Commission the Assembly should
note that it is likely that these two issues will be among those addressed in reports and
recommendations of the Commission. These issues are related in that if a survivor seeking
redress initiates civil litigation the action needs to be against an institution that is capable of
being sued.
A possible outcome of the Commission‟s work is that some form of Incorporation will be
required for institutions which provide child care. This may extend beyond institutions such as
UCA Schools and UnitingCare agencies to include even congregations.
The Commission has also spoken positively about the establishment of a national complaints
register by the Anglican Church. The Standing Committee has done work on developing a
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national complaints register for the Uniting Church in consultation with Synods and other
bodies.
It is clear that the Commission is uneasy where there is limited or no capacity in an
organisation to require that the whole organisation abide by what it considers to be best
practice. The only mechanism available to the Uniting Church when it wants to create
conformity across the church is through the creation of a Regulation. It may be that in
response to the work of the Commission that the Standing Committee identifies that
participation of all Councils of the church in a national complaints register should be
mandatory. The authority from the Assembly to create a new Regulation will enable a
constructive response to this part of the work of the Commission.
The Standing Committee is only able to amend Regulations when it has a remit from the
triennial Assembly to do so. At this point in time it is not clear where new Regulations will be
required if the Uniting Church is to respond positively to the work of the Commission.
However the Uniting Church needs to stand ready to respond to steps which the Commission
may recommend and / or which government/s may impose, and not need to wait until the next
Assembly to be in a position to respond.
16.
THEOLOGY OF MARRIAGE DISCUSSION (Standing Committee)
That the Assembly
17.
1.
receive the report on „The theology of marriage and same gender relationships within
the Uniting Church';
2.
affirm that Ministers continue to be free to accept or refuse requests to celebrate
marriages within the constraints of the Marriage Act 1961 (CTH);
3.
request the Standing Committee to explore how the UAICC and CALD communities
can engage in further discussions about marriage and same-gender issues in
culturally appropriate ways; and
4.
request the Standing Committee to:
(a)
establish a Task Group to investigate the implications of changing the Church‟s
current relationship with the Commonwealth Government with respect to the
conduct of marriages;
(b)
set appropriate Terms of Reference for this work, allowing for an exploration of
the possibilities that this work may be undertaken in consultation with our
ecumenical partners; and
(c)
report, with appropriate recommendations, to the Fifteenth Assembly.
ELDERSHIP IN THE UNITING CHURCH (Standing Committee)
That the Assembly
1.
receive the report of the Task Group on Eldership;
2.
amend Clause 19 of the Constitution to say:
ELDERS
19. Unless the Presbytery shall authorise otherwise:
(b)
3.
the Elders shall be are members of the Church Council and shall comprise at
least one half of its membership.
authorise the Standing Committee, on advice from the Legal Reference Committee, to
amend:
(a)
Regulation 3.1.2 (b) so that it reads:
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(b)
RESPONSIBILITIES OF THE CHURCH COUNCIL (See Para 24, Constitution)
3.1.2
(b) The responsibilities of the Church Council include:
(i)
sharing with the Minister(s) in mission and in the pastoral
care and spiritual oversight of the Congregation sharing
with the Minister(s) in the oversight of the congregation;
(vii) ensuring the proper management of managing the financial
affairs and the general administration of the Congregation
including the reception, preparation and presentation of all
necessary budgets, statements and reports;
(viii) ensuring the arranging for audit, presentation and
examination of the accounts of all the funds of the
Congregation; (See Reg. 3.8.7)
(ix) ensuring the proper management and control of managing
and controlling property in accordance with the Regulations;
(See Reg. 4.4.1)
(x)
ensuring the preparation and presentation preparing and
presenting to a meeting of the Congregation an annual
report concerning the life and work of the Congregation
including its worship, mission and service, and making
recommendations with regard to the program for the ensuing
year;
(xi) exercising oversight of the appointment of officers, and
leaders and committees and task groups of Congregational
organisations;
Regulation 3.3.1 so that it reads:
MEMBERSHIP OF THE CHURCH COUNCIL
3.3.1
(a) The membership of the Church Council shall consist of:
(add a new clause (v) and renumber the successive clauses)
(v)
(c)
4.
Ministers, being members of the Congregation, who are an
Associated Minister appointed under Regulation 3.1.3 (m);
(b) Unless the Presbytery authorises otherwise, Elders shall be
members of the Church Council and shall comprise at least one
half of the membership of the Church Council;
Regulation 3.3.2 so that it reads:
ELECTIONS OF ELDERS AND CHURCH COUNCILLORS
3.3.2
(a) In electing Elders and Church Councillors, the Congregation
shall recognise and appoint confirmed members or members-inassociation who are endowed with gifts fitting them for the
responsibilities of the office.
(d) The maximum number of Elders and other Church Councillors to
be elected, in addition to any Elders holding life tenure, shall be
determined by the Congregation from time to time after advice from
the Church Council.
(e) Elders and other Church Councillors shall be set apart by prayer in
a service of worship conducted by the Minister of the
Congregation, or if unavailable, by another person appointed by
the Presbytery to perform this duty.
(f) The term of office of an Elder and an elected Church Councillor is
for such period from one to five three years as is stipulated by the
nominee and for which period the person is then elected by the
Congregation. At the expiry of the term the Elder or Church
Councillor shall be eligible for re-election;
authorise the Standing Committee, on advice from the Legal Reference Committee, to
amend the Regulations to:
(a)
include of a definition in Section 2 of the Regulations to define the role of
Elder in the Uniting Church, noting that this might include a phrase such as
“Those recognised as Elders will exercise their gifts of leadership in the
worship, witness and service of the Church”;
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(b)
(c)
(d)
(e)
amend Regulation 3.1.2(b) by the addition of a new clause to provide for the
appointment of committees and task groups with defined terms of reference;
add a clause (c) to Regulation 3.3.1 to allow the Council to associate persons
with particular expertise for such business as it considers appropriate; and
add a provision to Regulation 3.3.2 to provide for expressions of interest as well
as for nomination;
provide a process, with appropriate Regulations if necessary, to ensure that at
the effective date for changes to the Regulations made pursuant to this
resolution,
(i)
(f)
18.
those recognised as Elders shall continue to hold office for the term for
which they were elected; and
those who hold membership of a Church Council shall continue to do so until
the Congregation institutes new arrangements, but for no more than twelve
months from the effective date of new Regulations; and
make other consequential changes which may be required for consistency with
this resolution of the Assembly.
MEMBERSHIP OF THE ASSEMBLY AND ASC (UAICC)
That the Assembly
authorise the Standing Committee, on the advice of the Legal Reference Committee, to
amend
1.
2.
3.
19.
Regulation 3.3.8 (a) (i) so that it reads:
3.3.8 (a) The membership of the Assembly shall consist of:
(i) ex-officio members:

…

the National Administrator Coordinator of the Uniting
Aboriginal and Islander Christian Congress.
Regulation 3.7.5.1 (a) (ii) so that it reads: “the Chairperson and the National
Administrator Deputy Chairperson of the Uniting Aboriginal and Islander Christian
Congress”;
Regulation 3.7.5.1 (j) (i) so that it reads: “Secretaries of Synods, National Coordinator
of the Uniting Aboriginal and Islander Christian Congress, the Associate General
Secretary and the National Director, Theology and Discipleship”.
INDIGENOUS RECOGNITION IN THE AUSTRALIAN CONSTITUTION
(UAICC)
That the Assembly
20.
1.
note the comment in the Congress report that there is a diverse set of views within
Congress regarding Recognition in the Constitution;
2.
continue to support Recognition as long as the form of recognition offered can be
seen as a step towards and not a blockage to the larger issues of sovereignty and
treaty; and
3.
commit to work with Congress to educate members of the Church about the need for
a treaty.
DOCTRINE OF DISCOVERY (UAICC)
That the Assembly
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21.
22.
1.
repudiate the Doctrine of Discovery, and its theological foundations as a relic of
colonialism, feudalism, and religious, cultural, and racial biases that have no place in
the treatment of First Peoples; and
2.
affirm the WCC “Statement on the Doctrine of Discovery Impact on Indigenous
Peoples”, and encourage its consideration in the church and, in particular, in
theological colleges.
MAPOON (UAICC)
1.
request the Standing Committee to launch a new appeal for the building of a
church at Mapoon; and
2.
commit to work with Congress to raise the issue of compensation with the
Queensland Government and the mining company for the destruction that was
caused to the community.
WEEK OF PRAYER AND FASTING (UAICC)
That the Assembly request the Standing Committee, in partnership with Congress, to
facilitate an annual week of Prayer and Fasting which may in some years involve a pilgrimage
to the national capital, and which has the aim of the deepening the Covenant relationship
rather than the event being an end in itself.
23.
MEMORIAL FOR REV CHARLES HARRIS (UAICC)
That the Assembly commit to work with Congress to establish a memorial for Rev Charles
Harris at a place to be determined by Congress National Committee.
24.
LIVING OUT THE COVENANT (UAICC)
That the Assembly
25.
1.
commit its members and programs to work with synods and other parts of the Church
to continue to highlight the issues faced by First Peoples at this time, and to
developing appropriate responses in partnership with Congress;
2.
request the Standing Committee to continue to give attention to the way the various
Councils of the Church give authority to Congress so that they can exercise real
control of ministry and mission among First Peoples; and
3.
support the Northern Regional Council of Congress‟ opposition to fracking on
Aboriginal land, and convey this position to the Northern Land Council.
COVENANTING TASK GROUP (Standing Committee)
That the Assembly
1.
receive the report;
2.
(a)
(b)
(c)
determine that a significant priority for its life during the next triennium is to
explore with Congress what it would mean for the practices of the Church to
recognise and affirm that First Peoples are sovereign Peoples;
request the Standing Committee to establish a process through which this
exploration can be undertaken; and
encourage all Councils of the church, agencies and schools to explore with
Congress what it would mean for their practices to recognise and affirm that
First Peoples are sovereign Peoples.
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26.
MINISTRY OF PASTOR (Standing Committee)
That the Assembly
authorize the Standing Committee, on advice from the Legal Reference Committee, to
1.
(a)
delete Regulations 2.3.3.a(ii) and 2.3.3(c)
PROCESS FOR THE SELECTION OF A PASTOR
2.3.3
(a) A person may make application for the ministry of Pastor by:
(ii)
offering to serve the Church in an approved placement, through a
written application to the Synod.
(c) A Synod body designated by the Synod shall have responsibility for
considering and determining applications made under Regulation 2.3.3
(a)(ii). The procedures to be followed by the Synod body shall be
approved by the Synod and shall include:
(i)
requests for confidential testimonials from an appropriate Minister,
and the Church Council of the applicant‟s Congregation;
(ii)
an interview with the applicant;
(iii)
consideration of the applicant‟s:
(1) gifts and graces appropriate to the ministry of Pastor;
(2) spiritual maturity and sense of call;
(3) capacity for exercising this ministry and perceived potential to
meet the required competencies for the ministry of Pastor;
(4) personality and character; and
(5) willingness to accept the doctrine, polity and discipline of the
Church.
and to make any other consequential amendments; and
(b)
27.
remove the requirement of membership for a period of 12months under
Regulation 2.4.6(a) and replace it with a requirement of membership for no
required period of time.
PROCESS FOR RESPECTFUL CONSULTATION IN THE CHURCH
(Multicultural and Cross Cultural Ministry)
That the Assembly
1.
support the following process for the engagement of Uniting Aboriginal and Islander
Christian Congress (UAICC) and Culturally and Linguistically Diverse (CALD)
communities in discussion and discernment about developing a theology of marriage
in culturally appropriate ways;
2.
the process include requesting the President, in consultation with the Chairperson
and National Coordinator of the UAICC and the Chairperson and National Director of
the Assembly Multicultural and Cross-cultural Ministry Reference Committee to:
(a)
identify suitably gifted persons, women and men, older and younger, and to
invite them to a gathering for story-telling and story-listening about:
i.
What respectful processes occur and are used within their various
cultures and language groups, for teaching / learning/sharing story,
knowledge, new things;
ii. How decisions are made that are inclusive and respectful;
iii. What inclusion and working together look like – including different
culture/language groups, genders, and ages;
iv. Explore any connections between the shared stories and the intentions
of the first nine pages of the Manual for Meetings, and how
understanding those connections might better assist God‟s people to
include, empower, respect their diversity in unity in Christ;
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(b)
(c)
28.
identify a place and gathering framework with time and space appropriate to
the cultural diversity of the group for such a conversation / Talanoa / ….. with
the women and men, young and older, together and / or separate as is most
appropriate;
ensure that sufficient time is allowed in order that such a gathering has
sufficient space for grace – for building the kind of safe place, genuine
connections, and community envisaged in the Manual for Meetings, and is
normal in how many communities exercise hospitality;
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3.
request the gathering to report to the Assembly Standing Committee before the 15
Assembly, taking into account the following considerations:
(a)
When members of the gathering agree that there are insights they are ready
and able to share, how their “report / story” might be sent to the whole Church
in a format /manner that the members agree is most appropriate and helpful
in telling the story: song, dance, video, variety of languages, images, art,
written, etc;
(b)
Include possible ways in which any insights / discernments of the activity and
guidance of the Spirit / Word / Interests of God might be used to assist the
UCA:
i.
In establishing working and other groups whose membership involves
people whose gifts and graces are marked by deep understanding of
these insights;
ii. To further develop processes that will be conspicuously marked by
respectful, empowering, and inclusive decision-making. Processes and
people through whom God‟s grace is clearly at work bringing into being
these signs of the realities of God‟s interests (One Body, many
members: living faith and life cross-culturally);
iii. Explore other areas of concern noted by the Doctrine Working Group in
its report to the work undertaken on a Theology of Marriage such as: the
doctrines of Scripture, creation, new creation in Christ, along with
Covenant theology and its expressions in communal and personal faith
journeying, and to partnership as expressed through our relations with
partner churches and other ecumenical bodies; and
4.
authorise the President to invite all of the Councils, National Conferences and
membership of the UCA to contribute gifts to provide for travel and other costs in
making such a gathering possible, and to support any communities which may be
offering hospitality / hosting; as an expression of inclusion and equality of opportunity,
and as a way of recognising and accessing all the gifts of the whole people of God as
matters of importance for the whole UCA in all its Councils, Conferences and
gatherings.
ARMENIAN GENOCIDE (Christian Unity Working Group)
That the Assembly
1.
acknowledge that the Armenian massacres and forced deportations of 1915-1923
constitute a Genocide;
2.
commend the NSW and SA governments in acknowledging the Armenian Genocide
and encourage the Federal and other state governments to do the same;
3.
affirm the value of recognising a date on or near the anniversary of the Armenian
genocide, as a day of observance and commemoration of the Armenian Genocide
and request the National Consultant Christian Unity, Doctrine and Worship to prepare
(a)
a prayer to be provided for all congregations of the UCA for use on the day;
and
(b)
in consultation with others, educational and liturgical resources for
congregations to use.
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Rationale:
The Oxford Dictionary defines genocide as “the deliberate killing of a very large number of
people from a particular ethnic group or nation.” An outline of the Armenians and the
Armenian genocide follows.
The Legend of the origins of Armenians goes back to Noah. The Legend has it that Hayk, the
ancestor of the Armenians is the son of Torgom son of Tiras son of Gomer son of Japheth
son of Noah. Hayk had an argument with Belus (Bel) and migrated with his group from
Babylon to the North and settled in what became Armenia. The Land they settled in included
current day Armenia, Nagorno Karabakh, Nakhichevan, parts of north-western Syria, part of
south-western Georgia and the eastern half of Turkey.
In 301 C.E., Armenia became the first Christian nation. In 405 C.E., Mesrop Mashdots, a
monk, created the Armenian alphabet and consequently the Armenian language that the
church used for centuries, and still uses. The Bible was translated into this new language. The
Language itself was a Christian creation stressing equality and inclusiveness. In 451, while
the rest of the Christian world was at the Council of Chalcedon, the Persians demanded that
Armenia become Zoroastrian, but the king refused and sent his generals to fight the invading
Persians. All the soldiers were killed and the king captured, but within a few years the different
freedom fighters were able to drive the Persians out and the Armenian Church was able to
continue.
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Between the 8 and 11 centuries the Seljuk Turks invaded the region, and in the late 13
th
and early 14 century they created the Ottoman Empire in Anatolia, which was an Armenian
region, but because of the Roman, Persian and Arab conquests, had been under the rule of
different empires. It had a diversity of cultures with a majority of Armenians. The Ottoman
Empire grew and invaded Europe, the Middle East and Northern Africa.
Between 1894 and 1896, the Sultan ordered the killing of 200,000-300,000 Armenians, which
was known as the Hamidian massacres. The Armenians, in trying to defend themselves,
came together and formed a coalition of freedom fighters which was called the Armenian
Revolutionary Federation (ARF).
Armenians in the Ottoman Empire, similar to other ethnicities, were considered second grade
citizens. They were forced to wear different colours identifying their ethnicity. They were
persecuted and marginalised. They were not allowed to occupy certain positions, and were
not allowed certain jobs. They were not allowed education and many had gone to Russia or
Georgia for their education. In 1908 the Young Turks took over the government, and
introduced reforms. These reforms gave Armenians the opportunity for education and some of
the positions they were denied in the past. Those educated abroad returned and the
Armenian community prospered.
The Young Turks government considered this development a threat to the Empire‟s existence
and on April 24, 1915, the day before the ANZACs attempted their invasion in Gallipoli, the
Turkish government rounded up and arrested some 250 intellectuals and community leaders
in Constantinople. The genocide was carried out during and after World War I and
implemented in two phases: the wholesale killing of the able-bodied male population through
massacre and subjection of army conscripts to forced labour, followed by the deportation of
women, children, the elderly and infirm on death marches leading to the Syrian desert. Driven
forward by military escorts, the deportees were deprived of food and water and subjected to
periodic robbery, rape, and massacre. The total number of people killed as a result has been
estimated at 1.5 million. A further 1 million were displaced. The deserts of Syria are filled with
the bones of dead women and children. The Syrian government has given the Armenian
community a piece of land in the city of Deir Ezzor, which was the final concentration place for
annihilating the Armenian deportation caravans, where a memorial to the victims of the
genocide is built.
Although religion was used in many instances and the phrase “Allah u Akbar” was heard
when killing Armenians, this was a purely political decision. The government abused the
religious difference to entice Turks to kill their Armenian neighbours. Many of the Muslim
Turks, however, decided to protect and help their Christian neighbours from the government
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troops who came to kill them.
The governments of Great Britain, France and Russia at the time condemned the acts and
considered them as crimes against humanity and civilisation. Churchill called it an unnamed
crime, because the term genocide did not yet exist. Raphael Lemkin, a Polish Jewish jurist,
coined the term genocide in 1943, and mentions in many of his writings that he was troubled
by the Armenian mass murders as a young boy which made him work tirelessly to coin the
term genocide and make sure the United Nations adopted the Convention on the Prevention
and Punishment of the Crime of Genocide on December 9, 1948.
Since then, Armenians have been working to encourage organisations and governments to
acknowledge the Armenian Genocide. The Armenian Genocide is accepted by the following:
•
•
•
•
•
•
•
•
•
•
World Council of Churches:
www.oikoumene.org/en/resources/documents/assembly/2013-busan/adopteddocuments-statements/minute-on-100th-anniversary-of-the-armenian-genocide
Presbyterian Church (USA): On June 20, 2014, the Presbyterian Church (USA) adopted
a resolution recognizing the Armenian Genocide and designated April 26, 2015 as the
th
day for its 100 year observance. It also directed the church‟s Mission Agency to prepare
educational and liturgical resources for member churches in preparation for this event.
This resolution was the first of its kind for a major American church body.
www.presbyterianmission.org/site_media/uploads/jinishian/pdfs/1107_on_commemorating_the_100th_anniversary_of_the_armenian_genocide.pdf
Union for Reform Judaism
European Parliament
Council of Europe
Human Rights Association (Turkey)
European Alliance of YMCAs
Permanent Peoples' Tribunal
Mercosur (a sub-regional bloc comprising Argentina, Brazil, Paraguay, Uruguay and
Venezuela with Chile, Bolivia, Colombia, Ecuador and Peru as associate countries.)
International Association of Genocide Scholars
•
Countries: Argentina; Armenia; Belgium; Bolivia; Canada; Chile; Cyprus; France;
Germany; Greece; Italy; Lithuania; Lebanon; Netherlands; Poland; Russia; Slovakia;
Sweden; Switzerland; Uruguay; Holy See; Venezuela.
•
German Bundestag on June 15, 2005 the German parliament passed a resolution that
“honours and commemorates the victims of violence, murder and expulsion among the
Armenian people before and during the First World War.” The German resolution also
states “The German parliament deplores the acts of the Government of the Ottoman
Empire regarding the almost complete destruction of Armenians in Anatolia and also the
inglorious role of the German Reich in the face of the organized expulsion and
extermination of Armenians which it did not try to stop. Women, children and elderly
were from February 1915 sent on death marches towards the Syrian desert.” The
German document is available at:
http://dipbt.bundestag.de/dip21/btd/15/056/1505689.pdf. A translated copy of the
document will be available on the Assembly website.
•
Regional governments in Spain, UK (Wales, Scotland, Northern Ireland), Australia (New
South Wales, South Australia), Syria, Iran, Brazil, Bulgaria and USA (43 States).
Barack Obama during his campaign said “My firmly held conviction [is] that the Armenian
Genocide is not an allegation, a personal opinion, or a point of view, but rather a widely
documented fact supported by an overwhelming body of historical evidence. The facts
are undeniable … as President; I will recognise the Armenian genocide.” After his
election he has referred to it as the Մեծ Եղերն (great Calamity), and has mentioned that
his personal views have not changed and can be found in the records, but he has never
used the word genocide.
•
Geoffrey Robertson, in his book An Inconvenient Genocide: Who Now Remembers the
Armenians? mentions that today countries like Australia recognise the atrocities of what they
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have done to the indigenous people, because in 1915 the government of Great Britain was
appalled and condemned the massacres of the Armenians. The events of 1915 became a
th
moral wakeup call to the great nations. It was the first genocide of the 20 century.
The Armenian Congregation of the Uniting Church (Willoughby, NSW), currently the only
Armenian congregation of the Uniting Church, supports this proposal.
29.
THE CHURCH TOWARDS A COMMON VISION (Christian Unity Working
Group)
That the Assembly
1.
receive and celebrate the achievement of the World Council of Churches Faith and
Order Commission with the production of The Church – Towards A Common Vision;
2.
commend it to all Councils of the Church for further study and reflection;
3.
affirm the response document as presented at the Assembly;
4.
(a)
(b)
30.
request the Christian Unity Working Group to incorporate the reflections
arising from the Assembly into the next draft of the UCA‟s response; and
authorize Standing Committee to approve the final response of the Church.
MINUTE OF APPRECIATION FOR MS MAUREEN POSTMA (Christian
Unity Working Group)
That the Assembly
place on record its appreciation for the contribution to the life of the Uniting Church in
Australia by Ms Maureen Postma during her term as Chairperson of the Christian Unity
working group 2009-2015.
The Christian Unity Working Group was fortunate to gain the leadership of Maureen Postma
for two terms, 2009 -12 and 2012 - 15. At one stage in 2014, she was both chair and
secretary of the Working Group, during the selection of and practical arrangements for our
church's delegation to the WCC Busan Assembly. She became a member of the Working
Group in 2001after she had become General Secretary of the Victorian Council of Churches,
a key ecumenical position she held till 2009. In that role, she was an ex officio member of the
Vic/Tas Synod Ecumenical Relations Committee. She was also a member of the national
Uniting-Anglican Joint Working Group from 2009 to 2014.
Maureen's experience of the ecumenical movement is wide and deep. She spent 15 years
working in the overseas aid and development sector within the (now) Caritas Australia, Force
Ten and (now) Act for Peace. In these roles she worked with a variety of church members,
workers and leaders both nationally and internationally. These were turbulent times,
following 9/11 and other bombings in the USA, working not only with churches but also with
Jewish and Muslim faith communities to establish the three-way Jewish-Christian-Muslim
Association of Australia. There was the churches' challenge to the invasion of Iraq, in concert
with Trade Unions and other community groups, writing joint letters to Federal Parliament
about the warlike language being increasingly used. She was also a Board member of the
Parliament of the World's Religions, and assisted in the hosting and organization of the major
interfaith event in Melbourne in December 2009. In 2010 Maureen was appointed a UCA
representative to the Faith and Unity Commission of the National Council of Churches in
Australia, a position she still holds.
Maureen's leadership has been thoughtful, consultative and encouraging. Her chairing of our
meetings and conferences has always been of the highest quality. She brings a hospitable,
welcoming presence to all meetings that she chairs, and has always been gracious and kind
in keeping us focussed on our business and helping us discern direction for future
work. Maureen has an informed and discerning theological mind. Acknowledging her wisdom
and experience in the wider ecumenical movement, the Working Group has been enabled
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confidently to approach the variety of issues which comes to its table, from interpreting the
Uniting Church to other churches, recognizing gifts for dialogue teams and other
representatives, working constructively with a range of international ecumenical councils,
drafting responses to complex reports, to the efficient administration of an Assembly working
group. We thank her for her commitment to Christian unity in all its forms, and for her lifelong
contribution to the ecumenical movement at home and overseas.
31.
MINUTE OF APPRECIATION FOR REV DR DAVID PITMAN (Worship
Working Group)
That the Assembly
place on record its appreciation for the contribution to the life of the Uniting Church in
Australia by Rev Dr David Pitman during his term as Convenor of the Worship Working Group
(May 2010 – July 2015).
David has been a faithful, pro-active and hard-working convenor. There have been special
requests, initiatives taken by the Working Group, and the ongoing need to add to, revise and
update services. Under David‟s leadership teaching resources, produced as DVDs, have
been prepared on: „The Prayers of the People‟, „A Guide to Worship for the People of God‟
and „Holy Communion‟. These resources have been readily picked up across the Uniting
Church. The „Calendar of Other Commemorations‟ in Uniting in Worship 2 now has brief
biographies for many of the people listed and is continually being added to and posted on the
Worship Resources section of the Assembly website. Resources were developed in relation
to the new Preamble to the Constitution and when the „Destiny Together‟ vigil was held.
David was a key person in putting together these worship resources. He has similarly found
or provided other worship resources for different occasions.
Arising from his background in teaching at Trinity Theological College in Brisbane, David was
concerned about the teaching of worship and preaching across the Uniting Church.
Information was sought and a Colloquium proposed. This was David‟s initiative and he saw it
through. A very helpful Colloquium was held in Adelaide in December 2014. It included
people from each synod involved in teaching at their college or involved in lay education.
The outcome of the Colloquium will influence the agenda of the Working Group into the next
triennium.
During his time as Convenor, David was a member of the Australian Consultation on Liturgy
and has served as its president. He has brought wisdom and experience to the role of
convenor having been twice the Moderator of the Queensland synod. Members of the
working group have valued the gracious and careful way he has dealt with matters and
followed up on meetings. He has been a valued member of the Convenors Group in listening
to and acknowledging the alternate voices, offering encouragement and sharing his wisdom.
We are grateful for the service he has given to the Uniting Church in this role.
32.
MINUTE OF APPRECIATION FOR REV DR KERRY ENRIGHT
(UnitingWorld)
That the Assembly
acknowledge with deep appreciation the outstanding contribution made by Rev Dr Kerry
Enright to UnitingWorld and to the work of international mission across the Uniting Church in
Australia and to our overseas partners, as National Director for UnitingWorld.
Since Kerry began as the National Director for UnitingWorld in 2006 he has brought
considerable energy and vitality to the position. UnitingWorld is a very different place to what
it was when Kerry began.
Kerry oversaw the production of theology of mission and theology of development papers that
were able to clarify and focus the work of the agency.
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Organisationally Kerry oversaw the bringing together of the different areas of work within the
Agency under the UnitingWorld name. He was able to grow a professional and passionate
team, that worked together with a strong focus and clarity.
Kerry introduced strong governance and management disciplines with an emphasis on
effectiveness and collaboration. These changes positioned the Agency well, building a place
for UnitingWorld alongside both Christian and secular organisations working internationally
and lead to Relief and Development Unit achieving full reaccreditation with the Australian
Government.
Kerry‟s leadership extended to strong contributions through the Australian Council for
International Development and the Church Agencies Network, taking up significant leadership
roles in both.
Kerry played a significant leadership role in relationships with our partners beyond Australia.
Kerry‟s considerable experience and expertise in the Pacific lead to important engagement in
Fiji in particular, and with regional bodies including the Pacific Conference of Churches and
the Methodist Consultative Committee of the Pacific. He was integral in establishing a
partnership with the Presbyterian Church of South Sudan and expanding the Uniting Church‟s
engagement with the Methodist Church in Zimbabwe.
Kerry left UnitingWorld in April 2014 to take up a congregational ministry placement within the
Presbyterian Church or Aotearoa New Zealand.
For his energy, enthusiasm and passion for justice for the people whom UnitingWorld serves,
and the discipline and commitment he brought to the role, the church owes Kerry its deep
respect and gratitude.
33.
MINUTE OF APPRECIATION FOR DR SUREKA GORINGE (UnitingWorld)
That the Assembly
acknowledge with deep appreciation the valuable contribution made by Dr Sureka Goringe to
UnitingWorld and the Uniting Church in Australia, as Chairperson of the UnitingWorld Relief
and Development National Committee.
Sureka served as chairperson from August 2012 until November 2014, having previously
served as a member of the National Committee since September 2009. During her period of
service, the National Committee oversaw major developments within UnitingWorld, including
an increase in the clarity and focus of development projects, growth in donations,
maintenance of significant Government grants, achieving reaccreditation with the Australian
Government, a comprehensive review of governance policies and procedures, a process
leading to the development of a new Strategic Plan and also the recruitment of a new National
Director.
Sureka‟s abilities as a chairperson led to a more strategic and structured approach to
meetings. She brought strong organisational experience, attention to detail and
conscientiousness that were very highly valued.
A member of the Uniting Church herself, Sureka was a significant advocate for the work of
UnitingWorld within the Uniting Church. She also regularly represented the Agency in wider
sector forums including within the Australian Council for International Development.
Sureka stepped down from the role of Chairperson of the National Committee to take up the
role of Associate Director for Church Connections. This is a significant leadership role within
the Church Connections Unit of UnitingWorld. Whilst no longer directly involved in
UnitingWorld Relief and Development National Committee, Sureka continues to provide
strong and visionary leadership in UnitingWorld through this new role.
The church expresses our thanks and gratitude to Sureka for her leadership and work as the
Chairperson of the UnitingWorld Relief and Development National Committee.
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34.
NATIONAL HISTORICAL REFERENCE COMMITTEE - FUTURE
DIRECTIONS (National Historical Reference Committee)
Proposal
That the Assembly
authorise the Standing Committee on the advice of the National Historical Reference
Committee to disband the National Historical Reference Committee and facilitate the
establishment of a network of UCA Archivists and a Uniting Church History Association.
Rationale:
It is clear that some aspects of the Mandate are the direct responsibility of the Assembly
Archivist under the oversight of the General Secretary rather than the activity of the
Committee. Other parts of the Mandate point towards interests that are more those of church
historians that archivists. The tensions apparent in these two different areas of focus and the
management and governance issues that they pose warrant attention. The Committee has
spent considerable time considering these issues and has come to a view that the most useful
configuration of relationships is to align the archivists with each other and to gather the
persons engaged, or interested, in church history into another association.
th
This work has not been able to be completed in time for the meeting of the 14 Assembly but
the current thinking is that it would be beneficial to the Synod archivists and the Assembly
archivist will stay connected by the means of a network with the main purpose being that of
collegiality and to talk through any concerns, issues or share collective wisdom. A national
association of persons with an interest in church history that fosters and enables the church‟s
capacity to know and tell its story would seem to have merit. The specific roles, resourcing
and “location” of these groups within the life of the UCA still needs to be negotiated before
anything firm could be put in place. However the mind of the Committee is that such changes
can and should happen in the next twelve months and so it brings a proposal that will
authorise the Standing Committee to undertake any necessary steps to change the Mandate
of the Committee and to reshape the way the history of the church is nurtured and supported.
35.
MINUTE OF APPRECIATION FOR REV GALE HALL (Defence Force
Chaplaincy Committee)
That the Assembly
acknowledge with thanks the ministry of the Rev A. Gale Hall for ten years as convenor of the
Defence Force Chaplaincy Committee and as the UCA member to the Religious Advisory
Committee to the Services. In such service Gale has been pastoral through intent, specific in
terms of direction and a friend to all. All UCA Chaplains acknowledge and give thanks to God
for Rev Hall‟s ministry to ADF Chaplaincy. Our prayer is that he and Mrs Phyllis Hall will know
the appreciation of the Church and God‟s blessing for the next chapter of their ministry.
36.
SUPPORT FOR ADF CHAPLAINS (Defence Force Chaplaincy Committee)
That the Assembly
encourage the Federal Government in its support of Australian Defence Force Chaplains
through the provision of chapels, resources and facilities appropriate to the Chaplaincy.
37.
MINUTE OF APPRECIATION FOR REV SEFOROSA CARROLL (Working
Group on Relations with other Faiths)
That the Assembly
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places on record its appreciation for the contribution rendered to the life of the Uniting Church
by Rev Seforosa Carroll during the twelve years she served on the Working Group for
Relations with other Faiths and the nine years in which she was the Convener. Sef brought a
passionate commitment to the work of interfaith and cross cultural relationships. She grew up
as a Fijian Rotuman woman where interfaith engagement and the Methodist Church were
both a significant part of her family life. Under Sef‟s leadership with the executive, the Working
Group strengthened its interfaith engagement in many areas.
Throughout her time as Convenor, the Relations with other Faiths website has become an
important resource for those committed to interfaith engagement in congregations, local
council government areas, universities and also interfaith networks across Australia organized
by state governments. She has represented the Uniting Church on the National Dialogue of
Christians, Muslims and Jews
It was during her time as Convenor that the Assembly was able to strengthen its theological
basis for interfaith dialogue. In 2007 a Theological Colloquium was held with the Working
th
Group on Doctrine which laid the foundation for further exploration. In 2009 at the 13
Assembly the Working Group brought a second statement to the Assembly „Friendship in the
Presence of Difference: Christian Witness in Multifaith Australia‟ that built on the earlier
resource „Living with a Neighbour who is Different.‟
Sef has continued with her theological interests in interfaith and cross cultural relationships
and is currently completing her PhD: „Making Room for the Religious Other.‟ Sef is also a
member of „Mahine Pasefika‟, the Association of Oceanian Women Theologians and has
published various articles in the areas of interfaith dialogue and contextual theology. Sef
continues to lecture in Interfaith Dialogue and Contextual Theologies at Charles Sturt
University in Sydney, where both lay members of the church and candidates for ordination
attend her lectures.
At this time Sef has taken up a position with UnitingWorld in the Assembly, managing church
partnerships for the Pacific. We are deeply grateful not only for her knowledge, passion and
her commitment to the work of interfaith and cross cultural relationships, but also for her many
endeavours in interfaith and cross cultural theology that she has brought to the Working
Group, and will continue to bring to the life of the Assembly and the Uniting Church.
38.
WITHDRAWAL OF RECOGNITION – REGULATION 2.10.3 (Synod of
Victoria and Tasmania)
That the Assembly
authorise the Assembly Standing Committee, on the advice of the Legal Reference
Committee, to amend Regulation 2.10.3(b) in the following terms:
2.10.3 The recognition of a Minister may be withdrawn by the Synod by reason of:
(b)
continuing in the designation of awaiting placement or not available for placement for
more than two years unless the Placements Committee and the Presbytery both
agree, by a two-thirds majority of those present and voting, that there are
circumstances which warrant the extension of the term by a further year.
Rationale:
This proposal aims to remove the anomaly that recognition of a Minister may be withdrawn if
they have been designated awaiting placement for more than two years but there is no
process for the removal of recognition for those designated as not being available for
placement. The designation „not available for placement‟ is a category used when there are
concerns about a person‟s ministry practice. The designation „leave of absence‟ is available if
a minister is ill, studying or on family leave.
It is difficult to think of any reason why it should be easier for a Minister awaiting placement to
have recognition withdrawn than for it to happen to a Minister not available for placement.
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This change can be effected by inserting the extra words or not available for placement in the
existing clause.
39.
CO-OPTIONS TO SYNOD STANDING COMMITTEES (Synod of NSW /
ACT)
That the Assembly
authorise the Assembly Standing Committee on the advice of the Legal Reference Committee
to amend Regulation3.7.4.1 (a) (iv) to read:
SYNOD STANDING COMMITTEE (See Para 36, Constitution)
3.7.4.1 Membership
(a)
The membership of the Synod Standing Committee shall consist of:
(iv) no more than two persons 10% of its membership or five persons, whichever is
the lesser, co-opted by the Standing Committee.
Rationale:
The Constitution of the Church provides for the appointment of a Standing Committee for
Synods and the Assembly vide Clauses 36 and 47 (below).
STANDING COMMITTEE 36. 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 the Synod except such as the Synod may
determine. The Standing Committee may co-opt additional members 17 of the Synod to act
on the Standing Committee. The Standing Committee shall consist of no fewer lay members
than ministerial members.
STANDING COMMITTEE 47. 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 the responsibilities of the Assembly except
such as the Assembly may determine. The Standing Committee may co-opt additional
members of the Assembly to act on the Standing Committee. The Standing Committee shall
consist of no fewer lay members than ministerial members.
The structure of each Standing Committee is then proscribed in the Regulations – extracts of
which are shown below
SYNOD STANDING COMMITTEE (See Para 36, Constitution)
3.7.4.1 Membership
(a)
The membership of the Synod Standing Committee shall consist of:
(i)
the Moderator, the ex-Moderator, the Moderator Elect and the Secretary of
the Synod as ex-officio members;
(ii)
such other ex-officio members as the Synod may determine;
(iii)
other members of the Synod elected by it to serve until the next ordinary
meeting of the Synod;
(iv)
no more than two persons co-opted by the Standing Committee.
Only members of the Synod are eligible for membership of the Standing Committee.
ASSEMBLY STANDING COMMITTEE (See Para 47, Constitution)
3.7.5.1 Membership
(a)
The Assembly Standing Committee shall consist of
(i)
the President, President-elect, ex-President and General Secretary of the
Assembly;
(ii)
the Chairperson and the National Administrator of the Uniting Aboriginal and
Islander Christian Congress;
(iii)
18 members of the Assembly elected by the Assembly;
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(iv)
no more than four persons co-opted by the Standing Committee.
Only members of the Assembly are eligible for membership of the Standing Committee
The structure of each Standing Committee is largely along the same lines but with the notable
exception that up to four (4) co-options are permitted for the Assembly Standing Committee
but only two (2) for the Standing Committee of each Synod.
In these challenging and fast changing times, the responsibilities of a Synod Standing
Committee are becoming more demanding and increasingly there is a need to ensure that
within the membership of the Standing Committee there are those with particular gifts, graces
and experiences. At times the desirable mix of such factors is not always reflected via the
election process – this has been the experience of the Synod of NSW and ACT.
Further, while a Standing Committee has the power to co-opt members the limitations of
Regulation 3.7.4.1 (a) (iv) in limiting the number of co-options to only two persons has proved
to be an impediment.
Noting that
a. the number of permitted co-options to the Assembly Standing Committee is double
that permitted for Synods; and
b. the size of the Standing Committee varies from Synod to Synod
it is proposed that Regulation 3.7.4.1 (a) (iv) be varied to permit the co-option of up to 10% of
the specified membership or up to 5 persons – whichever is the lesser.
By this means, Synods would be afforded additional flexibility in the formation of their
Standing Committee while still reflecting and respecting the desirability that the majority of
Standing Committee members be elected to that role.
40.
REGULATION 5.1.3 (Synod of Victoria and Tasmania)
That the Assembly
Committee, to amend Regulation 5.1.3 in the following terms.
BY WHOM EXERCISED
5.1.3
Discipline is to be exercised by the Church Council on behalf of the Congregation in
the case of members, except in the case of allegations of sexual misconduct, and by
the Presbytery and Synod in the case of Ministers.
5.1.3
Discipline is to be exercised by:
a)
The Church Council on behalf of the Congregation in the case of members,
except in the case of allegations of sexual misconduct;
b)
The Presbytery when a Presbytery determines a Church Council has not
adequately dealt with a discipline matter in relation to a member of the
congregation;
c)
The Presbytery upon a request of a Church Council if the Church Council
considers it is not able to deal with a concern due to a member's involvement in
the congregation;
d)
The Presbytery and Synod in the case of Ministers.
Rationale:
There is currently no provision in the Regulations for a Presbytery to step in when a complaint
is made about a member of a church council or congregation. In an ideal world a Church
Council would acknowledge the conflict of interest in dealing with a complaint related to a
member of the church council and in some cases a member(s) of the congregation; and refer
the complaint to the Presbytery. However this has not been our experience in a number of
circumstances. Reluctance to refer such matters to the Presbytery has typically resulted in
unhelpful and difficult processes developing within the life of the Church Council /
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congregation as a discipline matter in these contexts has been addressed. The new (b)
circumvents the need for a Church Council resolving to refer the matter to the Presbytery.
The remainder of the proposed changes to 5.1.3 seek to provide clarification to other
elements of the regulation.
41.
SPECIAL CIRCUMSTANCES – REGULATION 3.6.1(d) (Presbyteries of
Port Philip East, Port Philip West and Geelong City Parish)
That the Assembly
Committee, to amend Regulation 4.6.3 to read:
4.6.3 (1)
(2)
42.
Unless special circumstances with respect to any real property are declared
to exist by Synod or its Standing Committee, no real estate shall be acquired,
sold, mortgaged or (except as provided in Regulation 4.6.2) leased, or any
rights, easements or other estates or interests therein granted or created,
assigned or surrendered, or contracts entered into in respect of such matters
or in respect of the erection, enlargement, structural alteration, improvement
or demolition of any substantial building or the borrowing of any money
unless the same shall be approved by the relevant Church Council or other
responsible body, the Presbytery and the Synod responsible for that property
in the manner required by these Regulations.
Before declaring that special circumstances relating to real property exist
the Synod or its Standing Committee shall give the relevant Congregation,
Church Council, responsible body or Presbytery not less than 90 days notice
in writing of the proposed declaration and an opportunity to make written
submissions to the Synod or Standing Committee regarding the proposed
declaration, such submissions to be provided to the Synod or Standing
Committee not less than 10 days prior to the meeting to which the proposed
declaration
GOVERNANCE NEEDS OF THE UCA IN THE 21ST CENTURY (Presbytery
of the Illawarra)
That the Assembly
1.
2.
direct the Standing Committee to establish a process which will enable a wide-ranging
analysis of the fundamental governance needs of the Uniting Church in the 21st
century;
(a)
authorise the Standing Committee to establish the terms of reference for the
review which shall include specific reference to the place of synods in the life of
the Church; and
(b)
request that recommendations, including but not limited to, the potential
th
divestment, merger or dissolution of synods be brought to the 15 Assembly in
2018.
Rationale:
The Uniting Church was born at the height of denominationalism and volunteerism in
Australia. Its system of governance assumes that the membership is willing and able to
sustain a complex network of interrelated councils and their associated boards & committees.
However in the post-modern, post-denominational twenty-first century, it has become clear
that the UCA is over-governed, and that a fundamental re-think of its governance is needed. It
has become clear that the existing system of Presbyteries, Synods and Assembly is
becoming unsustainable. The grass-roots membership of the church find the current system
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distancing and remote, with decisions often made “up there” where they have a perception of
having little or no say.
In an environment of declining human and financial resources and increasing compliance
requirements, the Church needs to ask afresh what structures will best equip it for mission.
The Uniting Church has long understood that „the congregation is the embodiment in one
place of the One Holy Catholic and Apostolic Church‟ (Basis of Union paragraph 15a). It also
stands in the Reformed tradition with its commitment to semper reformanda (that the church
should be „always reforming‟). Congregations need care, equipping and oversight – a function
that is best undertaken as close to the local ministry coalface as possible. Presbyteries‟ role of
close-quarters pastoral oversight, encouragement and stimulation of Congregations,
therefore, remains as important as ever.
However, Presbyteries are unable to provide Congregations with the necessary support in
areas such as finance, property, compliance, theological education, WHS, advocacy and
social justice. As these are issues which impact the Church nationally, they therefore are best
dealt with on a national level.
It is therefore timely to ask the following questions:
 What do Synods achieve that cannot be better achieved elsewhere?
 Is there sufficient similarity in the tasks of the Assembly and Synods to effectively
combine them into one body?
 Is there sufficient similarity in the functioning of each Synod to effectively combine
them into one national body?
 Will moving many of the responsibilities currently undertaken by Synods, to the
Assembly reduce needless duplication, realize the benefits of economies of scale,
and thus represent a more efficient stewardship of the resources with which God has
blessed the Church?
43. DUTIES OF SYNOD SECRETARIES - REGULATION 3.6.3.4 (Northern
Synod)
That the Assembly
authorize the Standing Committee, on advice from the Legal Reference Committee, to
to amend Regulation 3.6.3.4 (Duties of a Synod Secretary) to
(a)
bring it into line with the Duties of the General Secretary of the Assembly (Regulation
3.6.4.4); and
(b)
not be inconsistent with the current Regulation 3.6.3.4.
Rationale
Currently the Regulations for the Secretary of a Synod are different to those of the General
Secretary of the Assembly. The key differences are that references to:

being the executive officer;

providing general leadership;

ensuring execution of policy;

coordinating activities; and

overseeing management of staff;
are not contained in the Synod Secretary list of duties, whereas they are contained in list of
duties of the General Secretary of the Assembly.
The requested change would make the Synod General Secretary list of duties consistent with
the list of duties of the Assembly General Secretary. The proposal also reflects the change in
role of Synod General Secretary‟s to a general leadership role with responsibility for policy
execution, activity coordination and staff management.
_________________________________________________________________________________________
C - 21
The current Regulation is not altogether out of date and the roles be retained however there
may be an opportunity at this time to represent them in a more helpful way.
44. SPECIAL CIRCUMSTANCES - REGULATION 4.6.3 (Allan Thompson and
Geoffrey Grinton)
That the Assembly
authorise the Standing Committee, on the advice of the Legal Reference Committee, to
amend the Regulations relating to Property Transactions and special circumstances
(Regulation 4.6.3) to provide prescribed procedures to be followed to ensure that prior to
making a Declaration of Special Circumstances it:
•
•
•
•
•
•
gives disclosure of the reasons for the special circumstances; gives disclosure of other options to meet the circumstances which have been
explored and abandoned;
gives disclosure of the manner and extent to which property may be acquired, sold,
mortgaged or in any other manner dealt with; consults fully with all bodies which may be affected by the declaration, taking
cognizance of the purpose, functions, responsibilities and rights of those bodies as
described in the Regulations;
gives all affected Church Councils or other responsible bodies opportunity to respond
in writing within a defined timeframe to the Synod or its Standing Committee, which
has considered those submissions in its deliberations;
ensures that natural justice is provided for all involved parties. Rationale:
The decision of the 2013 Meeting of the Synod of Victoria and Tasmania to declare special
circumstances under Regulation 4.6.3 in order to sell properties under the oversight of
congregations and other bodies without the approval or consent of Church Councils or other
responsible bodies and to use the proceeds to repay debts of the Synod, caused considerable
distress and confusion, leading even to proceedings in the civil courts.
A Presidential Ruling confirmed that a Synod or its Standing Committee was free to declare
“special circumstances” for reasons it considered sufficient and that it could sell any and every
property held by the Property Trust unless there were trust or other legal reasons prohibiting
such divestment and use for other purposes.
The proposal follows extensive consultation and discussion by a group of current and former
leaders within the synod, and seeks to give guidelines as to how synods should proceed after
they have declared special circumstances to exist.
The proposed amendment asks for prescribed procedures to be placed into this Regulations,
to ensure that there is openness for all parts of the Church as to why “special circumstances”
are to be declared, whether other options have been fully investigated, which properties may
be acquired, sold, etc and most important, that there is proper and timely consultation with
other councils of the church which have responsibility for the properties which may be
affected.
Such consultation is at the heart of the polity of the Uniting Church. As the Basis of Union
eloquently puts it, “Each council will recognise the limits of its own authority and give heed to
other councils of the Church, so that the whole body of believers may be Assembly proposal
re 4.6.3 united by mutual submission in the service of the Gospel”.
In 2014 there was an acknowledgement to the Synod of Victoria and Tasmania that in many
instances there had not been adequate consultation with affected congregations. The Synod‟s
learning from its experience are such that most or all of the steps proposed to be prescribed
are likely to be followed if the Synod of Victoria and Tasmania ever again acts under Reg.
_________________________________________________________________________________________
C - 22
4.6.3. Acceptance of this proposal will ensure that any other Synod which acts under Reg.
4.6.3 will avoid much of the distress caused in Victoria and Tasmania in 2013-2014.
_________________________________________________________________________________________
C - 23

1. ROLL OF THE ASSEMBLY (Business Committee) 2. ELECTION

Transcription

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