the trinity declaration and code of practice anglican

The Trinity Declaration and Code of Practice 1/39

The Trinity Declaration and Code of Practice

For local co-operation in Victoria between the Anglican Church of Australia and the Uniting Church in Australia 1999

Preface Part A: Preamble Part B: Principles Part C: Guidelines Part D: Forms of Co-operation Appendices A. Decision making in the Anglican Church and UCA B. Sample documents for agreement for co-operation in a joint congregation C. Glossary of terms For approval by the Standing Committee of the Synod of the UCA in Victoria and the Diocesan Bishops and Synods in Victoria of the

Anglican Church of Australia.


Part A: Preamble

1. The Anglican Church of Australia and the Uniting Church in Australia are both on record as being committed to the goal of the visible unity of all Christian people according to the will of and by the gift of Christ who prayed that his followers might be one body "so that the world might believe" (John 17:21).

2. This Code of Practice offers guidelines for co-operation between the two churches at the level of the local parish and congregation, or in local chaplaincies and other ministries. While it frankly begins where we are and recognises the theological and historical constraints under which we work, it offers some ways forward which do not of themselves pre-empt decisions which must be taken beyond the local level. At the national level our two churches are engaged in an intentional dialogue which is focused on eucharistic sharing and the recognition of orders. This Code of Practice does not intend to trespass on that dialogue. Not exceeding what is within the discretion of bishops and presbyteries, and synods and councils, this Code of Practice sets out norms which it is hoped will be adopted by each diocese and presbytery. It is intended that by this means a measure of consistency of practice across Victoria, and from appointment to appointment will be secured.

3. The Code has the endorsement of the Anglican Diocesan Bishops and Synods in Victoria and the Synod of the UCA in Victoria, and we commend it to the people of our churches as a framework within which agreement in those matters which divide us may grow, and the mission of Christ and his Church may go forward.


Part B: Principles

The Trinity Declaration

4. Our two churches hold the Christian Faith as set forth in the canonical scriptures and the Apostles' and Niceno-Constantinopolitan Creeds, and recognise the sacrament of baptism as administered in each church.

We accept one another as churches within the One Holy Catholic and Apostolic Church.

We commit ourselves to work together in the mission of Christ. As far as conscience and church order permit, we shall seek

1. not to do in separation what we may do together, and 2. to do together what we are not able to do in separation.

(The Trinity Common Declaration: by the Anglican Bishops and Uniting Church Presbytery Ministers of Victoria, 12th November, 1997)

Agreement in faith and mission

5. We agree to support on-going official theological conversations between our churches, to encourage the reception of the theological consensus and convergence already achieved and to work to resolve the outstanding differences between us.

6. As far as possible guidelines for co-operation, forms of service, a code of practice for sharing ordained and lay ministry, and procedures for the shared use of property should be common across Victoria. (see Anglican/Uniting Church Agreement: Guiding Principles for Co-operation between Anglican and Uniting Churches in Victoria, Anglican/Uniting Church Working Group, 15th June, 1997, 1.i)

7. While we look toward the possibility of reconciliation between our two churches and the mutual recognition of ordained ministries, that time is not yet. In the meanwhile we commit ourselves to promoting the maximum degree of co-operation possible under the oversight of the diocesan bishop and of the presbytery.

Joint Standing Commission

8. A Joint Standing Commission has been established to:

(a) consult with presbyteries and dioceses on the operation of the code of practice and matters concerning co-operation,

(b) encourage appropriate co-operation and consistency of practice between the Anglican Church and Uniting Church in Victoria and provide consultation and resources for this end,

(c) monitor the implications and applications regarding the code of practice and the whole process of growing together in co-operation throughout Victoria, including reports of any reviews undertaken as referred to hereafter, (see Agreement 2.iv)

(d) establish forms of co-operation, and

(e) consult on significant matters affecting our witness, mission and life and work together.


The Joint Standing Commission is appointed by the diocesan bishops of the Anglican Province of Victoria and the Standing Committee of Synod of the UCA, and is responsible to the joint meeting of Anglican Bishops and Uniting Church Presbytery Ministers.

Differing understanding of the Church

9. It is recognised that the Anglican Church and the Uniting Church have different ecclesiologies. These cannot be reconciled at the purely local level.

In the Anglican understanding of the Church, it is considered that the basic unit of the Church is the diocese under the oversight of the bishop. In the Uniting Church it is considered that the congregation under the oversight of the presbytery is the basic unit of the Church.

There must be sensitivity to these differences, both of law and ethos, and co-operation is to be a pursuit of the art of the possible. (see Agreement 1.ii-vi)

10. Ordination by a bishop or by the presbytery is the respective sign by which in our two churches a person receives the gift of the Holy Spirit for his/her office and ministry, and a general authority to exercise it within that church. Authority for the particular exercise of ministry, lay and ordained, is given by the Diocesan Bishop or the Presbytery.

11. Both churches authorise forms of worship for use in their congregations.

In the Anglican Church, the identity of worship and its canonical status are defined by the authority (i.e. Diocesan Bishop) which licensed or authorised the minister, ordained or lay, whatever liturgy is used and whoever is in the congregation. A diocesan bishop may authorise liturgical material additional to the three Prayer Books currently authorised in the Anglican Church of Australia.

The Uniting Church respects the ecclesial and sacramental polity of the Anglican Church.

Authority and decision-making

12. Appendix A of this document provides a summary of the different structures of authority and decision making in the Anglican Church of Australia and the Uniting Church in Australia.


Part C: Guidelines

Degrees of co-operation

13. There should be discussion on the appropriate level of co-operation for the local situation. Forms of co-operation may include:

1. Hospitality (see Part D, section 28)

Hospitality (occasional or regular) where either the Anglican Church of Australia or the Uniting Church in Australia invites the members of the other Church to share its life and worship, and to receive its ministry in a particular locality or task

2. Shared building (see Part D, sections 29-32)

Shared use of a building with distinct services at separate times

3. Shared activities (see Part D, sections 33-38)

Shared activities may include:

• Shared worship • Shared study/fellowship groups • Shared outreach

4. Ongoing hospitality (see Part D, sections 39-41)

Ongoing hospitality where one congregation provides ministry for another (perhaps smaller) congregation, with provision for appropriate participation in vestries, councils and decision-making bodies

5. Shared ministry/congregational life (see Part D, sections below)

Shared ministry and congregational life in varying degrees as determined by the churches in particular instances, for example:

(i) Agreement to share ministry and pastoral care in a particular district or sector of ministry within a parish or locality (see sections 42-44)

(ii) Agreement to form joint congregations (see sections 45-89) (iii) Agreement to entrust responsibility for some ministry and pastoral care in a region or

sector of ministry to the care of one church in new or established areas ('entrusted ministry'). (see sections 90-94)

Pre-requisites for co-operation

14. Any significant form of co-operation between the respective churches including covenants of agreement or covenants of co-operation (see Glossary of ecumenical terms, Appendix C) requires:

a) The agreement of both churches' governing bodies

b) The agreement of local church councils and congregations as expressed at a general meeting of the congregation

c) The goodwill of other churches with an interest in the locality concerned with whom the Anglican or Uniting Churches might have a co-operative relationship


15. Because any initiatives for significant co-operation affecting the life of a congregation also affect the wider church, the diocese and presbytery shall be consulted early on. An independent consultant if designated shall be involved throughout the planning.

Role of respective church authorities

16. Bishops, archdeacons, presbytery ministers/officers, and appropriate members of other traditions, are encouraged to meet together to establish a pastoral process, to initiate and oversee co-operative work, and to consult as to the most appropriate form of ministry that can be offered collaboratively between each church within the confines of budget, personnel limitations and church order, and to consider the deployment and location of clergy. (see Agreement 2.i)

17. Agreements between the churches concerning parishes and congregations engaged in co-operation under the authority of the bishop and of the presbytery will deal primarily with local matters. From time to time they will consider those philosophical and theological issues which affect their work; tensions are inevitable between the exercise of authority by the presbytery and bishop, and the authority of local congregations, but these may well be creative. (see Agreement 1.viii)

18. Where possible and appropriate the clergy of each church will be encouraged to co-operate in the exercise of their ministries. (see Agreement 1.x)

Provision of ministry

19. The Uniting Church in Australia recognises the orders of the Anglican Church. The Anglican Church of Australia does not currently recognise Uniting Church orders and neither the dioceses nor the Province of Victoria have the power to change this.

A joint commission of the two churches is currently exploring the issue of mutual recognition of orders. This takes place in the context of a wider ecumenical dialogue among the churches.

20. Anglican clergy customarily admit to communion baptised and communicant members in good standing of churches which confess the doctrine of the Trinity. Individual Anglicans have the freedom to attend other churches and, if those churches permit, to receive holy communion.

However, the individual consciences of those who feel unable to receive communion from someone of a different tradition should be respected. (see Agreement 2.ii)

21. Accordingly, where there is only one church building in a community with alternating services, or where it is recognised that the resident priest or minister would be expected to exercise some pastoral care for members of other traditions, this should not be a parish or congregation in its own right, but part of two wider parishes or congregational groupings. This applies particularly in the case of joint congregations. (see Agreement 1.vii) (see sections 77-86 below)

Participation in each other's liturgies

22. In the Anglican Church at the present time a minister or lay person who is in good standing in the Uniting Church may (subject to provisions i-iv below) be permitted to perform all or any of the following duties if the minister or lay person is authorised to perform a similar duty in the Uniting Church:

a) lead authorised services of the word (non-eucharistic)

b) read the holy scriptures at any service

c) preach at any service


d) lead the intercessions at the Eucharist and lead prayers at other services

e) assist at baptism or the solemnisation of marriage or conduct a funeral service

f) assist in the distribution of holy communion

The person may be permitted to perform the duties above provided that:

i) an invitation to perform such duties has been given by the incumbent who alone may issue such an invitation

ii) if the duty is to be performed on a regular basis the approval of the bishop has been obtained

iii) in the case of paragraph (e) above the persons concerned have requested the incumbent to give the invitation

iv) in the case of any duty mentioned in paragraph (a), (c) or (f) above being carried out on a regular basis, the approval of the parish council/vestry has been obtained.

23. In the Uniting Church at the present time a minister or lay person who is in good standing in the Anglican Church may (subject to the invitation of the congregation's minister and the discipline of the Anglican Church) be permitted to perform all or any of the following duties in the Uniting Church if the minister or lay person is authorised to perform a similar duty in the Anglican Church:

a) lead services of worship

b) read the holy scriptures at any service

c) preach at any service

d) lead prayers at the Eucharist and other services

e) assist at baptism or the solemnisation of marriage or conduct a funeral service

f) assist in the distribution of holy communion

The approval of the presbytery should be obtained if the duty is to be performed on a regular basis.

24. When there is doubt about what is permitted in either church it is to be clarified by bishops and presbyteries as appropriate.

25. Bishops, presbyteries and legislative authorities may need to examine further ways to enable the appropriate participation of each other's ministers and lay leaders in their respective liturgies in ways that would not indicate the recognition of orders.

Ownership of property

26. The matter of ownership of property and how one congregation puts its resources into property owned by another must be determined by the Synod of the Uniting Church and the relevant diocesan council acting on legal advice. (see Agreement 1.ix) (see section 29)


Protocol and courtesies

27. The Anglican Church of Australia and the Uniting Church in Australia seek at all times to show respect for the order and protocol of each other's churches. Members of each church should, for the sake of co-operation and good relations, acquaint themselves with the courtesies appropriate in various circumstances.

When in doubt about the best method and person to contact, the following should be consulted on any matter concerning the Uniting Church:

a) on local matters, the local minister

b) on other matters, the presbytery minister

The following should be consulted on any matter concerning the Anglican Church:

a) on local matters, the parish priest

b) on other matters, the diocesan registry

Reference Material

Books, articles, tapes etc. on a range of ecumenical subjects are available from the NSW Ecumenical Council's Office. Denominational bookshops may also have a range of ecumenical resource material.

A video resource, "Portraits of Unity", produced by the National Council of Churches in Australia promoting the covenanting process between churches is available from the NSW Ecumenical Council. The cost is $22 (incl. GST).


Part D: Forms of Co-operation

I. Hospitality

28. Anglicans and members of the Uniting Church are welcome to attend the services of each other's churches. There is nothing to prevent the active participation of their members in non-eucharistic worship.

In the Uniting Church baptised and communicant members of other churches are welcome to receive holy communion.

In the Anglican Church, according to General Synod Canon 14 "Admission to Holy Communion Canon, 1973" (Canon 14, "Admission to Holy Communion Canon 1973", The Constitution Canons and Rules of General Synod, Sydney 1998), baptised and communicant members of other churches which profess the Apostolic faith are permitted to receive holy communion. This includes communicant members of the Uniting Church.

Where Eucharistic hospitality is likely to be indefinite, the member of another church is encouraged to be episcopally confirmed, or received by the bishop into communicant membership of the Anglican Church. (see "Reception Canon 1981", The Constitution Canons and Rules of General Synod, Sydney 1998. Not all dioceses have adopted this canon, so that episcopal confirmation is required in those dioceses for those wishing to be members of the Anglican Church.)

Since Canon 14 does not cover the case of joint congregations or ongoing Eucharistic hospitality as envisaged in this code of practice, this should be regulated by the bishop. (see 'Interim eucharistic sharing' in Glossary of ecumenical terms, Appendix C)

II. Shared Building

29. The Uniting Church, following its own procedures and the relevant Victorian statute, may offer the use of its church buildings and other facilities to another church or congregation. The Anglican Church in Victoria is seeking changes to its Trusts Corporation Act as enacted by the Parliament of the State of Victoria to enable it to act in a similar fashion.

30. Where either the Anglican Church or the Uniting Church offers the use of its buildings or facilities to a congregation of the other, the terms of the use should be fully worked out and agreed beforehand.

In general, especially when the use of church facilities is temporary, the church which owns the facilities would have priority in their shared use. The church or congregation being offered the use of the facilities may need to comply with conditions laid down by the owners of the property.

31. Where there is an ongoing sharing of buildings or facilities, there will need to be formal arrangements to ensure that the two congregations communicate effectively over matters relating to the shared property and adherence to the provisions negotiated. Church councils, parish councils, and vestries should appoint a liaison group to oversee these matters.

32. Where the furnishing and decoration of a church is likely to be an issue in its shared use, discussion should take place and agreement should be reached. If any furnishings, decorations or arrangement of furnishings are likely to disturb the members of the other church, it may be best not to leave them as fixtures, and to agree to leave the building in a certain state outside times of use.

Items of furnishing, decoration or devotion in an Anglican church building normally require the granting of a faculty by the bishop. The removal of such items also requires a faculty. It may be necessary in some circumstances to obtain a faculty for the temporary or occasional removal of


items in a shared church building. The bishop or his delegate should therefore be involved in the negotiations for the shared use of any church building.

III. Shared activities

33. Local congregations of the Anglican Church and Uniting Church are encouraged to co-operate wherever possible in a common witness together in their local communities. This will be significantly strengthened by shared activities in a variety of vital areas.

Shared worship

34. Common worship is a sign of the unity already shared through our common baptism. Anglican and Uniting Church congregations are encouraged to worship together, whether as part of a wider ecumenical liturgical celebration, or as two Christian communities joining in worship of the one God.

35. Non-sacramental forms of worship used in either church are generally acceptable as the basis of shared worship with Anglicans and Uniting Church members, and do not normally require any further authorisation.

In the Uniting Church, some sacramental forms and guidelines for worship are determined by the Assembly of the Uniting Church. Other matters relating to worship and sacraments may be determined (within these guidelines) at the discretion of the minister.

In the Anglican Church, provision for Anglican worship is authorised by General Synod. Anglican celebrations of the sacraments and public worship are under the authority of the bishop who may authorise additional material not inconsistent with Anglican norms. A diocesan bishop may therefore authorise material from "Uniting in Worship" and other liturgies of the wider church to be used by Anglican clergy and congregations, or by Anglicans participating in shared or ecumenical worship.

36. A handbook of resources for shared Anglican/Uniting Church life and worship will contain guidelines and examples of appropriate forms of shared worship.

Shared study/fellowship groups

37. In the same way that shared worship witnesses to a common faith in the one God, so opportunities for shared study and fellowship between Anglicans and Uniting Church members in local congregations deepens the faith of those participating and strengthens the bonds of our common Christian faith and baptism.

Shared outreach

38. Co-operation in matters of outreach, such as evangelism, advocacy and speaking out on issues of justice and social concern, relief for the needy, and provision or support of services for various sections of the community are appropriate in the local context.

IV. Ongoing hospitality

39. In some cases a congregation of the Anglican Church or the Uniting Church may be expected to provide hospitality to individuals or even whole congregations of the other church on an ongoing basis.

The Uniting Church permits members of other churches to hold "membership-in-association" of the Uniting Church. This enables members of other churches to participate in some decision-making bodies and other privileges of membership of the Uniting Church.


The Anglican Church may involve the members of other churches in decision-making bodies such as vestries, parish councils and diocesan synod in an informal or non-voting capacity.

40. Where a congregation of the Uniting Church is to be offered ongoing hospitality by the Anglican Church, the consent of the bishop is required to formalise the arrangement. The agreement of the parish council/vestry is required, and the goodwill of the congregation should also be sought.

Likewise where an Anglican congregation is offered ongoing hospitality by a Uniting Church congregation, the agreement of the Uniting Church congregation, church council and presbytery must be sought.

41. Every effort should be made to ensure that such congregations maintain their links with their own church.

Some means of regular access by members of the congregation to the sacramental ministry and traditions of their own church should be provided. It is the responsibility of the bishop and the presbytery to ensure that a pastoral and sacramental ministry in their own tradition will be available to such congregations. The bishop's ministry in this regard will normally be exercised through the archdeacons.

V. Shared ministry/congregational life

(a) Shared ministry and pastoral care in a district or sector of ministry

42. In some circumstances agreement may be reached between the Uniting Church and the Anglican Church to share resources for ministry and pastoral care in a particular district or sector of ministry within a parish or locality. Such agreement may appropriately be initiated at the local level of congregation and parish.

However, where the co-operation is of a nature that may require some formalisation, it must be referred to the bishop or presbytery to determine whether their approval is required.

43. Areas of ministry where the sharing of resources for ministry is appropriate include:

• Hospitals/nursing homes • Schools • Industry • Children's/youth ministry • Emergency/poverty relief

As well as the sharing of resources in these and other areas of ministry, co-operation may include either church accepting responsibility for ministry in a particular area or in a sector of ministry in a locality on behalf of the other. (see below 'Entrusted Ministry' sections 90-94)

44. Some of these areas of ministry are already the subject of significant ecumenical co-operation. Among these are Religious Education in schools, overseen in Victoria by the Council for Christian Education in Schools (CCES), and chaplaincy in industry and workplace, overseen by the Inter-Church Trade and Industry Mission (ITIM). The Anglican Church and Uniting Church are members of and support the work of both these bodies, and are committed to working with each other and with their other ecumenical partners in these areas of ministry.

(b) Joint Congregations

45. Joint congregations are established when an Anglican congregation and a Uniting Church congregation, acting with the authority of their respective churches, co-operate to form one worshipping congregation with two ecclesial traditions. Each congregation will retain its separate


identity, membership and links (spiritual, doctrinal, sacramental, liturgical and financial) to the parent churches according to the provisions and degree of collaboration, but sharing resources such as church building and ministry, and uniting in local mission.

Establishment

46. The process to be followed by those wishing to become a joint congregation or to establish a co-operative arrangement requires the approval and regulation of the diocese and presbytery and will include the participation of consultants if appointed. (see Section 15)

47. In the Anglican Church, the initiative to establish a co-operative arrangement may be taken by the congregation, the parish council/vestry or the diocese. A congregation may only enter a co-operative arrangement after approval has been received from the parish council/vestry, meeting of the parishioners, and bishop (in consultation with the appropriate council of the diocese). The approval for Anglican Church property to be used would need to be given by the bishop and diocesan council. (see section 29 above)

48. In the Uniting Church, the initiative to establish a co-operative arrangement may be taken by the congregation, the church council, the presbytery or the synod. A congregation may only enter a co-operative arrangement after approval has been received from the relevant church council, meeting of the congregation, and presbytery. If Uniting Church property is to be made available for joint activities, the approval of the synod is required (Reg. 4.11.3).

49. The particular provisions for the establishment of the joint congregation need to be clearly spelled out in writing, following a period of consultation with the congregations concerned, assisted by a consultant if one has been appointed by the two churches.

50. Before the establishment of any joint congregation the bishop and presbytery must have in writing (as appropriate for their respective churches):

a) the approval of the incumbent and/or minister of the parish/congregation involved

b) the approval (by a majority of at least three-quarters) of a meeting of the respective church/parish councils involved

c) the approval of a general meeting of the respective parishes/congregations involved

d) the advice of the Joint Standing Commission and any consultant appointed by the two churches to assist in the formation of the joint congregation.

51. Appendix B of this code of practice provides sample documents for the setting up of a joint congregation.

Review

52. The Joint Standing Commission shall ensure that there will be a review of the working of joint congregations after the first year, after the fifth year, and thereafter at five year intervals or at the direction of the Joint Standing Commission, with a further use of consultants appointed by the presbytery or diocese from outside the congregation concerned. The result of the review shall be communicated to the bishop, presbytery, church/parish council and Joint Standing Commission.

The necessity to review at five-year intervals ensures that there will always be opportunity to monitor and if appropriate modify the terms of the agreement to meet changing and evolving circumstances.

If the scheme is amended in any way the approval of the incumbent and/or minister, the relevant church councils and the bishop and presbytery must be obtained.


Renewal

53. The agreement to establish a joint congregation shall be renewed at ten-year intervals.

54. The bishop or presbytery may revoke the agreement at any time provided that consultation has taken place with the appropriate authorities of the other church, the Joint Standing Commission, the incumbent and/or minister and the relevant church councils.

Sensitivity to traditions, laws and customs

55. Care and sensitivity to the pastoral, ecclesial and theological implications of joint congregations is needed by all those involved. Within these congregations it is desirable that members of both churches retain the identity and ethos of their own denomination, deepening their understanding of its theological, spiritual, and liturgical traditions, while learning from the traditions of the other denomination.

56. Likewise, care should be taken to be aware of and to observe the particular traditions and customs of each church as far as possible in order to foster in joint congregations their continuing sense of identity and membership of their respective churches. Such congregations may well be challenged to examine many practices and to try to discern the significance of their various traditions.

In the case of rules and law in force in the Anglican Church and Uniting Church, care should be taken to respect such law and to recognise that the congregation remains under the authority of its parent churches.

Celebration of the eucharist

57. Among the differing traditions in the respective churches is the difference of practice in the celebration of the Eucharist, the manner of distributing the elements in holy communion and the normal requirement of fermented wine by Anglicans. (In certain circumstances it is within the authority of a bishop to permit the use of wine from which alcohol has been removed.)

Anglicans also require that any remaining bread and wine used in holy communion be reverently consumed, either during the service, or afterwards (as in the case of extended holy communion for the sick) and not disposed of or used as normal bread and wine.

The use of individual cups is common in the Uniting Church, while in the Anglican Church this is not generally permitted. The use of a common cup, and of alcoholic wine, poses a difficulty for some Uniting Church members. Likewise, the use of individual wafers, while common in the Anglican Church, is less familiar in the Uniting Church. While communion in one kind in various circumstances and for various reasons is acceptable to most Anglicans, it would not be acceptable to most Uniting Church members.

Sensitivity to these issues will include pastoral as well as theological considerations.

Options for the distribution of holy communion

58. In joint congregations, therefore, it may be desirable to follow procedures for the distribution of holy communion acceptable to both churches.

As far as possible the principle of one bread and one cup should be preserved. If individual wafers or cups are used, then some action of breaking of bread and sharing of cup should occur.

The use of leavened or unleavened bread is acceptable in Anglican tradition. The bread may be fresh baked, wafer or 'pita' bread.


Where the use of fermented wine is likely to be a problem, it may be helpful to use two chalices, one containing wine and the other one wine from which the alcohol has been removed. (see Ecumenical Relations: Ecumenical Canons B 43 and B 44; Code of Practice, General Synod of the Church of England, London 1989, pp. 20-21)

Ministers of the Uniting Church are asked to give consideration to the conscientious concerns of Anglicans, and to ensure that a cup with fermented wine is always offered.

59. The use of a common cup, or even the breaking of the bread during the service by the officiating minister, raises concerns in some people about hygiene. Where this is the case, one of the following options may be a solution:

i) reassurance that the sharing of the common cup poses a minimal risk of infection, provided that the cup is made of non-porous metal and the wine used is fortified, or at least alcoholic

ii) receiving communion in one kind only (bread or wine) at the initiative and choice of the communicant

iii) 'intincting' the bread with the wine [This should preferably be done by the person who distributes the sacrament, because of concerns about irreverence, e.g. drips, pieces of bread falling in the cup, fingers in the cup, etc. Only wafer or pita bread is really suitable for the practice of intinction]

iv) individual cups as well as a common cup

60. Out of respect for Anglican law and the conscientious concerns of Anglicans, any bread and wine remaining after communion (not required for the communion of the sick) should be consumed by the officiating clergy or communicant lay people, even when the service has been according to Uniting Church norms.

Admission to holy communion

61. In the Anglican Church the traditional order of baptism, confirmation and first communion has been modified by General Synod Canon 6 "Canon for the admission of children to Holy Communion, 1985" (Canon 6, "Canon for the admission of children to Holy Communion 1985", The Constitution Canons and Rules of General Synod, Sydney 1998), which permits children to be admitted to holy communion prior to confirmation. Since the canon is permissive and not mandatory, practice varies from diocese to diocese and even from parish to parish.

In dioceses which have not adopted the canon the traditional order remains. In these dioceses the age of confirmation may be as low as eight years depending on the circumstances. In dioceses which have adopted the canon the order is varied in some parishes and the age at which individual children will receive communion is generally from the age of seven, after some preparation, at the discretion of their parents and the parish priest. Even in dioceses which have adopted Canon 6, however, the traditional practice may and does continue.

Whatever the rules of a diocese or the policy of a parish, if a person has been canonically admitted to communion in one place, their status as a communicant should be respected in all places.

62. In the Uniting Church the Assembly has deemed that baptised children are welcome to receive holy communion. However, in a few congregations local custom may dictate that young children do not receive holy communion until they have been confirmed. In congregations where children normally receive holy communion, the age at which individual children will receive communion is at the discretion of their parents.


63. Care should be taken to ensure that the communicant status of a member of the joint congregation, particularly in the case of children, is recognised across the two churches.

Christian Initiation

- Baptism:

64. Members of a joint congregation should be aware of differences within and between the Anglican Church and Uniting Church as to what is required for baptism and what rights this confers on those who are baptised.

65. Anglican canons require that every child to be baptised shall have at least one, but usually three, godparents or sponsors of whom at least two shall be of the same sex as the child and of whom at least one shall be of the opposite sex. Either or both parents of a child may act as godparents or sponsors. Godparents or sponsors must themselves be baptised (Canon 21, "Canon Concerning Baptism 1992", The Constitution Canons and Rules of General Synod, Sydney 1998). In some dioceses it is required that normally at least one godparent be episcopally confirmed.

In the Uniting Church the parents and congregation, rather than godparents, take the responsibility for presenting a child for baptism and nurturing the child in faith.

66. Consideration should be given to the authorisation as permitted by each church of each other's rites of baptism, and appropriate adaptation of the rite as the law of each church allows.

- Confirmation:

67. There are significant differences between the Anglican and Uniting Church in both the understanding and practice of confirmation.

68. Preparation for confirmation should take account of the theology and traditions of the church to which the candidate belongs, and opportunity given for preparation specific to the candidate's church.

69. The minister of confirmation is the appropriate person for each church. In the case of Anglicans, the bishop is the minister of confirmation. In the Uniting Church this is the minister of the parish or congregation. Where the minister of a joint congregation is an Anglican priest, a neighbouring UCA minister might conduct the confirmation for Uniting Church candidates.

70. It is not recommended that both Uniting Church and Anglican members of a congregation be confirmed at the one service.

- Solemnisation of marriage:

71. Anglican canons require that for the solemnisation of marriage at least one of the parties to be married has been baptised. (Canon 3, "Solemnisation of Matrimony Canon 1981", The Constitution Canons and Rules of General Synod, Sydney 1998)

Anglican clergy may not solemnise a marriage except in a church or chapel of the Anglican Church or a church building licensed by the bishop for the solemnisation of marriage, unless the diocesan bishop in the particular case gives express permission for the solemnisation of the marriage at some other specific place.

Bishops and dioceses (where the relevant canon has been adopted) may further regulate these provisions in a manner not inconsistent with the canon.


These restrictions do not apply to Uniting Church ministers.

72. In the Anglican Church the bishop's dispensation is required for the remarriage of divorced persons whose spouses are still living. In the Uniting Church the discretion for this rests with the minister.

Participation and accountability

73. The standing of joint congregations and their clergy in relation to diocese and presbytery needs to be formalised, including provision for appropriate representation and participation on their respective synods and presbyteries. This may require legislation or other appropriate authorisation.

74. A joint committee (including resident clergy, local representatives and any independent consultant if appointed) should be formed. Discussions as to its role, authority and accountability will need to be held, provided that such committee will have the standing of a sub-committee of and be immediately accountable to the respective parish/church councils. Adaptation of other structures and officers may need to be undertaken.

75. Separate electoral/membership rolls and annual meetings should be held, and the normal denominational bodies, vestry and elders/church council will normally continue.

Keeping of records

76. A joint register of baptisms shall be maintained by the congregation, with details of baptisms performed (together with denominational affiliation where specified) being forwarded to diocese and presbytery, as required by each denomination, annually. Baptism records should also be kept by any parish or congregational grouping in which the joint congregation is situated.

A joint register of funerals conducted should be maintained, with details forwarded to diocese and presbytery, and other records kept, as with baptisms.

A marriage register may be kept by the congregation, or marriages may be recorded in a register kept by the parish or congregational grouping to which the officiating minister belongs. Where the rites are specified, this shall be that of the denomination of the minister, irrespective of what liturgy or liturgical adaptations are made. Details of all marriages performed in any year should be forwarded to the diocese and presbytery as with baptisms and funerals.

Separate registers for confirmations and admissions to communion shall be maintained.

Provision of ministry in joint congregations

77. An Anglican priest and/or a minister of the Word in the Uniting Church in Australia shall be the appropriate placement in joint congregations.

Nevertheless, since Anglicans are sacramentally linked with their bishop through the ministry of the priest, this should not be seen as replacing or devaluing the need for Anglicans to maintain their sacramental link with their own denomination.

78. The provision of ministry for joint congregations will vary according to the particular provisions for the collaborative arrangement worked out and regularly reviewed by both congregations, their wider parishes or congregational grouping, and the diocese and presbytery.

Where possible, a co-operating ministry will be provided by both churches, so that there is a principle of 'overlap' of ministry and ecclesial life. This principle may best be served in practice by ensuring that the joint congregation is part of two wider parish or congregational groupings.


In some cases, but only for good reason, a minister from one denomination will serve the members of both congregations for a particular term, perhaps on an alternating basis. Since this arrangement differs little in substance from hospitality by one church to the other, regular access by members of the joint congregation to the sacramental ministry and traditions of their own church is to be ensured. It is the responsibility of the bishop and the presbytery to ensure that a pastoral and sacramental ministry in their own tradition will be available to such congregations. The bishop's ministry in this regard will normally be exercised through the archdeacons.

Appointment of ministers

79. Where a minister or priest is to serve in a parish or congregational grouping which includes a joint congregation, there should be involvement (even if only informal) of the other church in some form of consultation for the appointment. This should include the congregations affected as well as the administrative structures of the respective churches.

80. In the Uniting Church the placement of ministers is a joint responsibility of the congregation and the presbytery. When a congregation is seeking a minister a Joint Nominating Committee is established, comprised of representatives of both the congregation and the presbytery. The Joint Nominating Committee receives from the Synod's Advisory Committee on Ministerial Placements names of ministers considered appropriate for the vacancy. The Joint Nominating Committee may only enter into conversation with ministers whose names have been recommended by the Advisory Committee on Ministerial Placements. When the Joint Nominating Committee, a minister and the presbytery agree to proceed to call, the Joint Nominating Committee recommends the name of that minister to a meeting of the congregation. If the congregation approves the recommendation, it then issues a call to the minister concerned.

Where a Congregation is involved in any form of local co-operation with the Anglican Church, it is appropriate that there should be Anglican representation on the Joint Nominating Committee. The presbytery should consult with the diocesan bishop concerning such representation.

81. In the Anglican Church the appointment of an incumbent is the responsibility of the diocesan bishop, usually after consultation with the relevant parish or parochial district, and a diocesan advisory body. Each diocese has a variant of this process.

Where an Anglican parish is involved in any form of local co-operation with the Uniting Church, it is appropriate that there should be some UCA contribution to the process. The bishop should consult with the local presbytery concerning such participation.

82. There may need to be education of ministers being appointed to parishes or congregational groupings with joint congregations. There should also be education for congregations for their responsibilities to the wider church.

Both diocese and presbytery should be prepared to support (formally and informally) ministers in joint congregations as the need arises. Clergy should be encouraged to avail themselves of this.

83. The principle of 'overlap of ministries' is to be given priority, but when for good reason a joint congregation is to be served by one minister from either the Uniting Church or Anglican Church, and where the arrangement is that this should alternate, the processes for appointment and selection are those of the church whose turn it is to appoint. However, there should be some participation of both churches in any committee of nomination or selection which might be appointed, and there should be consultation with the Presbytery or Diocese of the other church.

A church may forego its turn of appointment, but should not do so a second time in a row.

84. The terms of appointment of clergy (including remuneration, annual leave, long service leave and study leave) should normally be those of the minister's own denomination, but expectations such as removal leave, whether stipend is paid in advance or in arrears, and on what days need to be clearly defined.


85. When there is one minister serving a joint congregation, the term of appointment should always be for a specified period. If this form of ministry is to be provided it may require legislation. Some flexibility should be allowed to account for the minister's family and other circumstances. Any co-operative agreement of this kind must include provision of how an extended term of appointment may be negotiated, when and how appointments should be reviewed or the model of ministry changed to account for changed situations.

Care should be taken by both churches to ensure that a minister is not unfairly disadvantaged by accepting this kind of appointment in a joint congregation. Should a ministry end before due time, an agreement between presbytery and diocese shall be made over who will provide the next ministry. As far as possible any new appointment should be for a full term, and the views of the members of the congregations concerned should be taken into account.

86. In the case of pastoral breakdown or a charge being laid against a minister, the disciplinary procedures or mediation processes of the church to which the minister belongs are to be followed.

Financial obligations of joint congregations

87. Monies should be paid to the parent churches as determined by negotiations undertaken by diocese, presbytery and congregation. There should be a firm written understanding of the congregation's various financial obligations as part of the basis of the collaboration.

88. Ideally, financial arrangements should be negotiated between presbytery and diocese so that they are uniform within the geographical area in which co-operative agreements are reached.

Handbook

89. The handbook to be compiled for shared life and worship between the Anglican and Uniting Churches (see section 36) will be especially relevant to ministers in collaborative parishes and joint congregations. It will provide information and resources for this ministry. The handbook will also provide a range of acceptable liturgical resources and choices for shared and joint worship.

c) Entrusted ministry in a region or sector

90. In some circumstances agreement may be reached between the Anglican Church and Uniting Church to leave a geographical area or sector of ministry within an area largely to the ministry and pastoral care of one church ('entrusted ministry').

91. Sectors of ministry within a locality where it may be appropriate to entrust ministry to one church include:

• Hospitals/nursing homes • Schools (through CCES) • Industry (through ITIM) • Children's/youth ministry • Emergency/poverty relief

92. In the case of entrusting a geographical area to the care of one church, agreement for such ministry must be approved by the bishop and presbytery.

This is a significant step in the development of co-operation, since it involves one church providing ministry in a particular area on behalf of the other.

93. Agreement may be made to entrust a geographical area to the ministry and pastoral care of the other church in new or established areas. It is similar to the situation of ongoing hospitality, but more extensive.


It is expected that comprehensive consultation will take place between the Anglican Church and Uniting Church before any agreement to entrust an area to one church is made. Careful consultation should take place with those affected by such an agreement and with the Joint Standing Commission.

94. When an agreement for entrusting ministry has been made, as in the case of ongoing hospitality and joint congregations, every effort should be made to ensure that members of the Anglican Church and Uniting Church are still able to maintain their links with their own church.

Some means of regular access by people to the sacramental ministry and traditions of their own church should still be provided. Where this is sought, the church to which the ministry has been entrusted should undertake to inform the bishop or presbytery, as the case may be, of the needs of such persons.


Appendix A: Decision making in the Anglican Church and Uniting Church in Australia

1. Decision-making in the Anglican Church

The Anglican Church's authority and decision-making structures are both episcopal and synodical. The diocese is considered to be both the basic unit of the Church and the local sacramental manifestation of the Catholic Church in its unity, holiness and apostolicity, as well as its diversity and mission.

The parish and congregation are part of the diocese as parts of one body, echoing the 'episcopal' and 'synodical' nature of the diocese, but do not exist or function apart from or independently of it.

There is diversity between dioceses within the limits of fundamental principles reflecting the dispersed and participatory nature of Anglican authority. However, there will always be a similarity of structures and ministries, in which will always be found the charisms of episcopal authority and pastoral oversight, consultation and conciliarity, and Christian service.

The following extracts are a concise expression of Anglican Church polity.

Extracts from: 'The Gift of Authority: Authority in the Church III', An Agreed Statement by the Anglican-Roman Catholic International Commission [ARCIC], April 1999 (The Gift of Authority: Authority in the Church III; An Agreed Statement by the Anglican-Roman Catholic International Commission [ARCIC], Published jointly by Anglican Book Centre and Catholic Truth Society, April 1999)

Apostolicity and tradition

"17. Tradition expresses the apostolicity of the Church. What the apostles received and proclaimed is now found in the Tradition of the Church where the Word of God is preached and the sacraments of Christ celebrated in the power of the Holy Spirit".

Synodality

"34. In each local church all the faithful are called to walk together in Christ. The term synodality (derived from syn-hodos meaning 'common way') indicates the manner in which believers and churches are held together in communion as they do this. It expresses their vocation as people of the Way (cf. Acts 9.2) to live, work and journey together in Christ who is the Way (cf. Jn 14.6). They, like their predecessors, follow Jesus on the way (cf. Mk 10.52) until he comes again.

"39. In the Church of England at the time of the English Reformation the tradition of synodality was expressed through the use both of synods (of bishops and clergy) and of Parliament (including bishops and lay people) for the settlement of liturgy, doctrine and church order. The authority of General Councils was also recognised. In the Anglican Communion, new forms of synods came into being during the nineteenth century and the role of the laity in decision making has increased since that time".

Episcope and the local church

"36. The Spirit of Christ endows each bishop with the pastoral authority needed for the effective exercise of episcope ['oversight'] within a local church. This authority necessarily includes responsibility for making and implementing the decisions that are required to fulfil the office of a bishop for the sake of koinonia ['communion in Christ']. By their sensus fidei the faithful are able in conscience both to recognise God at work in the bishop's exercise of authority, and also to respond to it as believers".


Episcopal authority

"Although bishops, clergy, and lay persons consult with each other and legislate together, the responsibility of the bishops remains distinct and crucial. In every part of the Anglican Communion, the bishops bear a unique responsibility of oversight. For example, a diocesan synod can be called only by the bishop, and its decisions can stand only with the bishop's consent. At provincial or national levels, Houses of Bishops exercise a distinctive and unique ministry in relation to matters of doctrine, worship and moral life.[36]

"Further, though Anglican synods largely use parliamentary procedures, their nature is eucharistic. This is why the bishop as president of the Eucharist appropriately presides at the diocesan synod, which assembles to bring God's redemptive work into the present through the life and activity of the local church".[36]

Collegiality

"Furthermore, each bishop has not only the episcope of the local church but participates in the care of all the churches. This is exercised within each province of the Anglican Communion with the help of organs such as Houses of Bishops and the Provincial and General Synods. In the Anglican Communion as a whole the Primates' Meeting, the Anglican Consultative Council, the Lambeth Conference and the Archbishop of Canterbury serve as instruments of synodality.[36]

"44. The duty of maintaining the Church in the truth is one of the essential functions of the episcopal college. It has the power to exercise this ministry because it is bound in succession to the apostles, who were the body authorised and sent by Christ to preach the Gospel to all the nations. The authenticity of the teaching of individual bishops is evident when this teaching is in solidarity with that of the whole episcopal college. The exercise of this teaching authority requires that what it teaches be faithful to Holy Scripture and consistent with apostolic Tradition".

Primacy

"45. In the course of history the synodality of the Church has been served through conciliar, collegial and primatial authority... Each Anglican Province has its Primate and the Primates' Meeting serves the whole Communion. The Archbishop of Canterbury exercises a primatial ministry in the whole Anglican Communion".

Extract from: 'The Virginia Report: The Report of the Inter-Anglican Theological and Doctrinal Commission', 1997

(The Virginia Report: The Report of the Inter-Anglican Theological and Doctrinal Commission, Anglican Consultative Council, London, 1997. The Virginia Report has become part of the life of the Anglican Communion from the resolutions of the 1998 Lambeth Conference (e.g. Resolution III.8).)

III. Interdependence of Charisms in the Life of the Church

3.14 All who are baptised into the life of God and live out their calling as members of the Anglican Communion are given a charism of the Holy Spirit for the life of the Communion and for the service of others. The vocation of the laos is exercised in a broad context of social and communal life in civil society, at work and in recreation and within the family, as well as within the life of the community of the Church. By virtue of their baptism all members are called to confess their faith and to give account of their hope in what they do and what they say.

3.15 The calling of lay persons is to represent Christ and his Church; to bear witness to him wherever they may be; and according to the gifts given to them, to carry out Christ's work of reconciliation in the world; and to take their place in the life, worship and governance of the Church.


3.16 To enable the community of faith to respond to Christ's call God has given to the Church the charism of ordered ministry: the episcopate, the presbyterate, and the diaconate. The ordained ministry is exercised with, in and among the whole people of God.

3.17 The calling of a bishop is to represent Christ and his Church, particularly as apostle, chief priest, teacher and pastor of a diocese; to guard the faith, unity and discipline of the whole Church; to proclaim the word of God; to act in Christ's name for the reconciliation of the world and the building up of the Church; and to ordain others to continue Christ's ministry.

3.18 The calling of a priest or presbyter is to represent Christ and his Church, particularly as pastor to the people; to share with the bishops in the overseeing of the Church; to proclaim the gospel; to administer the sacraments; and to bless and declare pardon in the name of God.

3.19 The calling of a deacon is to represent Christ and his Church, particularly as a servant to those in need; and to assist bishops and priests in the proclamation of the Gospel and the administration of the sacraments (ECUSA, BCP, page 855-856).

3.20 The complementary gifts bestowed by the Holy Spirit on the community are for the common good and for the building up of the Church and for the service of the world to which the Church is sent

IV. The Ministry of Oversight

3.21 The continuation of a ministry of oversight (episkope) at the Reformation exercised by bishops, by bishops in college and by bishops in council is what is referred to in the current ecumenical writing as "the personal, collegial and communal" ways of exercising the ministry of oversight. These forms of ministry help to hold Anglicans together in a community of discernment and reflection.

3.22 Every diocese in the Anglican Communion knows something of the exercise of the personal ministry of oversight of the bishop (or bishops); of collegiality in the coming together of bishops and clergy; and of the communal dimension of oversight which brings together the bishop with clergy and laity in the meeting of synods. These dimensions of the ministry of oversight are expressed in different ways in the different regions of the world and are affected by local circumstance and custom.

3.23 The bishop presides over the gatherings, collegial and communal in the diocese... In most places at the level of a Province, the collegial and synodical gatherings are presided over by an archbishop or presiding bishop. Collegiality and primacy are thus part of the Anglican experience at diocesan, Provincial and Communion-wide levels. Within the Communion, Provincial primacy, influenced by the different cultural contexts, varies in perception and practice.

2. Decision-making in the Uniting Church

"The Uniting Church is governed by a series of inter-related councils, each of which has its tasks and responsibilities in relation to both the Church and the world." (Basis of Union)

Those councils are the Congregation, the Church Council (the council within a congregation or group of congregations) the Presbytery, the Synod and the Assembly.

All councils operate under Regulations which are established by the Assembly, which "has determining responsibility for matters of doctrine, worship, government and discipline."

The Church Council and the meeting of the Congregation are competent to deal with most matters relating to the life of the Congregation. However, in some matters those councils need to seek the approval of the Presbytery, which has responsibility for oversight of the life and mission


of the Congregations within its bounds. In matters relating to property, the approval of the Synod may also be required.

Some of the major responsibilities of the councils of the Uniting Church

Diagram - Councils of the Uniting Church in Australia (.pdf file - 66KB)

Congregation:

Bearing witness to the unity that is Christ's gift and his will

Building up members in faith and love

Sustaining members in hope

Nurturing members in growth in grace

Equipping members to participate in the mission of Christ in the world

Disciplining members in love

Maintaining pastoral oversight

Encouraging each member to participate in life of congregation and providing opportunity for that participation.

Church Council:

Sharing with minister(s) in mission, pastoral care and spiritual oversight

Nurturing members in their growth in grace

Managing financial affairs and general administration of the congregation

Managing and controlling property in accordance with Regulations

Reporting to the congregation regarding its life and work

Oversight of the appointment of officers and leaders of congregational organisations.

Presbytery:

Pastoral and administrative oversight of life and mission of the church in its bounds

Stimulating and encouraging the congregations in their support of one another and in their participation in the wider aspects of the church

Pastoral and administrative oversight of all ministers and pastoral charges within its bounds

Consultation with congregations on their life and witness

Ordination of Ministers of the Word and Deacons

Supervision of vacancies in pastoral charges


Provision for others than ministers of the Word and deacons to preside at the sacraments where circumstances so require.

Synod:

Promotion and encouragement of the church's mission

Formation and fixing bounds of presbyteries

Oversight of any theological colleges within its bounds

Reception of ministers from other denominations

Determining the money to be asked of other councils and bodies within the bounds for the purposes of the synod, including its responsibility to the Assembly

General oversight and management of synod policy and procedures regarding property.

Assembly:

Determining responsibility in matters of doctrine, worship, government and discipline Establishing standards for theological education and reception of ministers from other denominations

Formation and fixing of bounds of synods

Receiving into union any denomination or any congregation or activity of any other church which in each case adheres to the Basis of Union

Negotiation and union with any other denomination of the Christian Church

On matters which, by a two-thirds majority vote, the Assembly deems to be vital to the life of the Church, the Assembly is required to seek the concurrence of synods and/or presbyteries and/or congregations as the Assembly may determine.


Appendix B: Sample documents for agreement for co-operation in a joint congregation.

1a. Incumbent's approval (Anglican Church)

To: The Diocese of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Joint Standing Commission of the Anglican Church and Uniting Church in Victoria I, . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ., Incumbent of the parish of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ., signify my approval for the congregation of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . to participate in a joint congregation of Anglican and Uniting Church members in accordance with the provisions of the Anglican/Uniting Church Code of Practice for Victoria and the covenant of co-operation worked out between the churches for this agreement. Signed: . . . . . . . . . . . . . . . . . . . . . . . . . . . . Date: . . . . . . . . . . . . .

1b. Minister's approval (Uniting Church)

To: The Presbytery of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Joint Standing Commission of the Anglican Church and Uniting Church in Victoria I, . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ., Minister of the congregation of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . , express my support for the congregation of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . to participate in a joint congregation of Anglican and Uniting Church members in accordance with the provisions of the Anglican/Uniting Church Code of Practice for Victoria and the covenant of co-operation worked out between the churches for this agreement. Signed: . . . . . . . . . . . . . . . . . . . . . . . . . . . . Date: . . . . . . . . . . . . .

2. Church/parish council/vestry approval

To: The Diocese/Presbytery of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Joint Standing Commission of the Anglican Church and Uniting Church in Victoria I hereby certify that the church council/parish council/vestry of . . . . . . . . . . . . . . . . . . . . . . meeting on . . . . . . . . . . . . . . . signified its approval of the proposal that the congregation of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . should form a joint congregation of Anglican and Uniting Church members at . . . . . . . . . . . . . . . . . . . . . . . . . . . in accordance with the provisions of the Anglican/Uniting Church Code of Practice for Victoria and the covenant of co-operation worked out between the churches for this agreement herewith attached. This approval was signified by . . . . . . votes to . . . . . , being a majority of three-quarters or more of the . . . . . . . members of the council present and voting. Date: . . . . . . . . . . . . . . . Signed: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Council Secretary)

3. Congregation/parish meeting approval

To: The Diocese/Presbytery of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Joint Standing Commission of the Anglican Church and Uniting Church in Victoria At the annual meeting/a special general meeting of the parish/congregation of . . . . . . . . . . . . . . . . . . . . . . . . . on . . . . . . . . . . . . . . . . . . . . . . . . . . the following resolution was passed: That this meeting signifies its approval for entering into an agreement to form a joint congregation of Anglican and Uniting Church members at . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . in accordance with the provisions of the Anglican/Uniting Church Code of Practice for Victoria and the covenant of co-operation worked out between the churches for this agreement. Date: . . . . . . . . . . . . Signed: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Chairman)


4. Joint Standing Commission approval

To: The Bishop of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Presbytery of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Joint Standing Commission (in Victoria) of the Anglican Church of Australia and the Uniting Church in Australia, having considered the proposal (and the advice of any consultant appointed by us or the diocese or presbytery in regard to this proposal) that the Anglican Parish of . . . . . . . . . . . . . . . . . . . . . . . and the UCA Congregation of . . . . . . . . . . . . . . . . . . . . . . should establish a joint congregation at . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . recommends to the Bishop of . . . . . . . . . . . . . . . . . and the Presbytery of . . . . . . . . . . . . . . . . . . . . that they should give approval to the project. Date: . . . . . . . . . . . . . . Signed: . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Chairman)

5. Bishop's approval

I, . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Bishop of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . hereby designate the parish of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . as a participant in the forming of the joint congregation at . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . I hereby give approval for this project for a period of . . . . . . years from . . . . . . . . . . . . . . . . . . . . subject to a proper evaluation and report after the first year. The project may be extended upon application when the date of its expiry has been reached. Date: . . . . . . . . . . . . . . Signed: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

6. Presbytery's approval

I, . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Presbytery Chairperson of . . . . . . . . . . . . . . . . . . . . . . . confirm the approval of the presbytery for the congregation of . . . . . . . . . . . . . . . . . . . . . . . . . . . . to participate in the forming of the joint congregation at . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . We hereby give approval for this project for a period of . . . . . . years from . . . . . . . . . . . . . . . . . . . subject to a proper evaluation and report after the first year. The project may be extended upon application when the date of its expiry has been reached. Date: . . . . . . . . . . . . . . Signed: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

7. Notice of Withdrawal

To: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . I, . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Bishop/Presbytery Chairperson of . . . . . . . . . . . . . . . . . . . . . . hereby give notice that with effect from . . . . . . . . . . . . . . . . . it is proposed to withdraw the parish/congregation of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . from participation in the joint congregation of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . subject to consultation with the appropriate authorities of the other church, the Joint Standing Commission, the incumbent and/or minister of the joint congregation and the relevant church councils. Date: . . . . . . . . . . . . . . Signed: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .


Appendix C: Glossary of terms

Anglican Terms; Uniting Church Terms; Ecumenical Terms

[Note that not all of these terms occur in the text of the Code of Practice]

Glossary of Anglican Terms

Anglican Communion: The Churches in communion with, and recognising the leadership of, the See of Canterbury. It comprises autonomous episcopally governed churches mostly derived from the Church of England. The bishops of the Anglican Communion meet approximately every ten years at the Lambeth Conference. The activities of the churches of the Anglican Communion are monitored by the Anglican Consultative Council.

Appellate Tribunal: The final court of appeal in the Anglican Church of Australia and also the body which has authority to make statements as to the meaning of the Church's formularies. Consists of three diocesan bishops and four laity who are qualified to be members of General Synod and of high legal standing.

Archbishop: see 'Metropolitan'

Archdeacon: A cleric having a defined administrative authority delegated by the bishop within a diocese. The duties of archdeacons vary but they usually include general disciplinary supervision of the clergy of their archdeaconry and a more particular care over the temporal administration of its ecclesiastical property. Historically originally in deacons orders, they are now usually priests, although in some dioceses deacons are also appointed archdeacons.

Bishop: (From episkopos: 'overseer') In Anglican understanding the highest order of ministers in the Christian Church. Bishops are seen as successors of the apostles and their sacramental and pastoral ministry as a guarantee of Apostolicity.

The chief duties of a bishop consist in administering those sacraments which a bishop alone may confer, confirmation (see below) and ordination, and in the general oversight of his diocese, including such matters as the supervision of the clergy.

The diocesan bishop (who alone has the jurisdiction belonging to the episcopal office) may be assisted by other bishops who are subordinate to him and known as suffragan, auxiliary, coadjutor, regional or assistant bishops.

Cathedral: The principal or 'mother' church of a diocese, where the bishop's seat (cathedra) is situated.

Churchwarden: Lay people chosen annually, usually one by the incumbent and two by parishioners (sometimes for each centre or congregation in a wider parish). Their duties vary but usually consist in representing the laity, sharing leadership and co-operating with the incumbent, encouraging the parishioners in the practice of the faith and the care and maintenance of the church property.

Communion Assistant: see 'Eucharistic Assistant'

Confirmation: The sacrament whereby the grace of the Holy Spirit is conveyed in a new or fuller way to those who have already received it at baptism, thus completing the sacrament of baptism (either in immediate relation to baptism, or in a separate rite celebrated at a later time). The same person therefore cannot be confirmed more than once.

The usual practice is for a course of instruction in the Christian faith to precede confirmation, which is administered at various ages. In Anglican practice it traditionally precedes admission to


holy communion, but in some dioceses children may be admitted to communion before they are confirmed. Confirmation may only be conferred by the bishop by prayer and the laying on of a hand. Oil may also be used to anoint the foreheads of the candidates. (In some exceptional circumstances it may be possible for a bishop to delegate the celebration of confirmation to a priest who uses oil consecrated by the bishop. The Roman Catholic Church, Orthodox Churches, and some Anglican provinces make provision for this.)

Anglican practice, by its normal requirement of episcopal confirmation for all who are baptised, implies more than a personal 'taking upon oneself' of the promises of baptism by those baptised as infants or young children.

(cf. Christian Initiation in the Anglican Communion: The Toronto Statement 'Walk in Newness of Life': The Findings of the Fourth International Anglican Liturgical Consultation, Toronto 1991, Anglican Consultative Council, ed. D.R. Holeton, Grove Worship Series No. 118, Bramcote, 1991)

Congregation: A worshipping community within the diocese or a parish.

Consecration (Episcopal): The term used for the ordination of a bishop in which the character which is inherent in their office is conferred by them on another. At least two co-consecrating bishops in addition to the presiding bishop are required to consecrate a bishop. In the Anglican Church of Australia the Metropolitan normally presides at the consecration of a new diocesan bishop who has not previously been consecrated. In the case of diocesan bishops, the installation or enthronement of the bishop in his cathedral church takes place after the consecration, either in the same service or at a separate time if the consecration was not in the cathedral of the bishop-elect's diocese. If the bishop has previously been consecrated, only the enthronement need take place for the bishop to take up office.

Consecration (of a church): The permanent setting apart of a church building and its altar(s) for the exclusive service and worship of God. The consecration of a church, an act normally reserved to the bishop, differs from its blessing in that it is intended to be an irrevocable act so that the building will never be secularised. For this reason, a building may be dedicated upon or near completion, but it cannot be consecrated until it is free of debt.

Any private building or other place intended for regular worship which is not a church building will normally be licensed as a chapel or place of worship. If this arrangement is permanent, the place will normally also be blessed.

Deacon: (From diakonos: 'servant') A minister ordained by the laying-on-of-hands by the bishop for the ministry of service. The deacon focuses the servanthood of Christ inherent in the Church's ministry for both the clergy and the laity, and may be involved in parish ministry or chaplaincy, education, sector or secular ministry.

The deacon has specific duties in the liturgy, which are exercised in conjunction with the bishop and priest. The deacon does not preside at the eucharist nor pronounce absolution. A bishop or priest should only perform the liturgical duties proper to a deacon if there are no deacons present (or when the priests overtly exercise their diaconal identity, as with archdeacons). Those to be ordained priest must first be ordained deacon. This led for many centuries to the relegation (in the Western Church) of the diaconate as a stepping-stone for the priesthood. The permanent or distinctive diaconate has been revived as a distinct vocation in this century in the Anglican and other churches.

Deanery (area/rural): A subdivision of a diocese or archdeaconry, under the care of an area or rural dean, who assists the bishop in caring pastorally for the clergy in the deanery as well as some administrative matters.


Diocese: In Anglican understanding, the basic unit of organisation of the Church and the see of a bishop. The diocese is linked with the Church catholic through its bishop and his membership in the college of bishops. The diocese is the embodiment of the One, Holy, Catholic and Apostolic Church in a particular place. It is usually divided administratively into archdeaconries, deaneries and parishes.

The rural or provincial dioceses are usually linked in an ecclesiastical province with a metropolitan archbishop who governs the metropolitical diocese, usually with the assistance of regional, assistant or suffragan bishops, who are not however, diocesan bishops and are not members of the House of Bishops in General Synod. The temporal property of the church is vested in the diocese through diocesan trustees, usually pursuant to Act of Parliament.

Diocesan Council/(Arch)Bishop in Council: A council usually elected in part by the diocesan synod and the rest appointed by the bishop to advise him and share in decision-making concerning the temporal affairs and whole mission of the Church in the diocese. In many dioceses it serves as a standing committee of diocesan synod.

Diocesan Bishop: The bishop who has general oversight of a diocese. The diocesan bishop is the chief pastor of all the faithful within the diocese, clergy and lay. The diocesan bishop (who alone has the jurisdiction belonging to the episcopal office) may be assisted by other bishops who are subordinate to him and known as suffragan, auxiliary, coadjutor, regional or assistant bishops, to whom he may delegate authority.

Only the diocesan bishops are members of the House of Bishops of General Synod in Australia, with the exception of two bishops who are extra-diocesan and represent Aboriginal and Torres Strait Islander Anglicans.

Dispensation: A licence granted by ecclesiastical authority to do some act otherwise canonically illegal, or for the remittance of a penalty for breaking such a rule. The remarriage of divorced persons by the church is not lawful in the Anglican Church of Australia, but in most dioceses the bishop, may, after due investigation and in keeping with any guidelines laid down, grant a dispensation for this to happen.

Eucharistic Assistant: A lay person with authority from the bishop (sometimes called a licence) to assist in the administration of holy communion, usually assisting with the chalice. Sometimes also called communion assistants. Only those authorised may normally fulfil this function.

Faculty: 1) The bishop's instrument permitting addition or alteration to the fabric or furnishing of churches or churchyards. When once erected a fresh faculty is needed for the removal of fixtures and furnishings in churches, even temporarily.

2) A dispensation or licence from an ecclesiastical superior permitting someone to perform an action or occupy a position which they could not otherwise lawfully do or hold.

General Synod: The chief deliberative and legislative council of the Anglican Church of Australia, comprising representatives from every diocese meeting together but voting in three houses (i.e. Bishops-consisting of all the diocesan bishops - and Clergy and Laity elected by the diocesan synods). General Synod meets at intervals not exceeding four years.

There is a Standing Committee which carries on the work of General Synod and its bodies between sessions. General Synod is presided over by the Primate. Its chief administrative officer is the General Secretary of General Synod.

Most legislation by General Synod, called canons, does not take effect in a diocese unless and until adopted by the synod of the diocese.


Incumbency Committee: Sometimes also called 'Patronage Board' or 'Vacancy Committee'. A committee comprising the parish's nominators and diocese's representatives entrusted with the task of recommending a name for the incumbency of a vacant parish. If the parish is not a nominative cure the bishop may appoint directly, but in practice will generally consult with parishioners and their representatives when this is possible. In some dioceses, e.g. Melbourne, the bishop has the right of appointment in every third vacancy.

Incumbent: The holder of a parochial charge. May be a 'rector', 'vicar', or 'priest in charge', or may be termed 'Parish Priest'.

Lambeth Conference: Assembly of the bishops of the Anglican Communion held about every ten years under the presidency of the Archbishop of Canterbury. The resolutions of Lambeth Conferences, though not binding, carry significant authority.

Lambeth Quadrilateral: see below under 'Glossary of Ecumenical Terms'

Lay Minister: A member of the church licensed or authorised by the bishop to assist in worship and the pastoral care of the faithful. A lay minister may carry out only those tasks which a lay person may be permitted to perform, according to the provisions of the licence or authority and the rules of the particular diocese.

Lay Reader: A lay person licensed (or otherwise episcopally authorised) to conduct services of worship, especially in the absence of ordained clergy and not including any services or sacraments which must be celebrated by a priest. In some dioceses lay readers may be licensed to preach.

Licence: 1) The authority granted by the bishop to carry out functions within the diocese. Clergy who are validly ordained may be licensed by the bishop for ministerial duty in the cure to which they are appointed in the diocese. Retired clergy or clergy without a specific appointment may be given 'permission to officiate' or 'authority to officiate'. The bishop's consent is usually sufficient for visiting clergy to officiate on a single occasion. Since the bishop is the chief pastor in his diocese and all ministry is ultimately carried out with his authority and in his name, no clergy may function without the authority of the bishop.

2) The term licence is sometimes used of the authority of the bishop given to lay people for the carrying out of specific ministries (including liturgical) which may be entrusted to lay people, e.g. assistance with the distribution of holy communion, leading non-sacramental services in the absence of an ordained minister (see lay reader) and preaching.

Metropolitan: The title of a bishop (in Australia always an Archbishop) exercising provincial, and not merely diocesan, authority. This authority is strictly limited in the Anglican Church of Australia and is now defined by General Synod Provisional Canon P1, 'Metropolitan Canon 1998'.

Nominative cure: A parish with the right of nomination to the bishop for the appointment of its incumbent in the case of a vacancy. A parish may not have the right of nomination if: it is a parochial district without the status of a parish; it is not financially viable or its provisions for an incumbent fail to meet acceptable standards; or it has failed to nominate within the time allowed. A parish or parochial district without right of nomination will nevertheless normally be consulted by the bishop in the appointment of an incumbent.

Oaths and declarations: Required to be taken by all licensed clergy and often also by licensed or authorised lay people. Clergy must swear canonical obedience to the bishop, assent to certain doctrinal formularies, and declare that they will abide by laws and canons of synod in force in the diocese and use only authorised forms of service.


Ordination: The rite and ceremony for the conferring of holy orders and admission to the sacred ministry. 'Holy orders' in Anglican formularies is included among 'the five commonly called sacraments', as distinguished from the sacraments of the Gospel (Baptism and the Lord's Supper) which are counted as 'generally necessary for salvation'. Like baptism, however, ordination imparts an indelible character. There is a diversity and gradation in holy orders, which consist of the threefold order of bishops, priests and deacons. The bishop alone has the authority to ordain to the sacred ministry.

Parish: (From paroikia: 'district') A subdivision within a diocese which is placed by the bishop in the charge of a resident priest. A parish may consist of one or more centres of worship, congregations or communities of faith. The status of 'parish' gives its members rights and obligations in relation to the diocese, particularly rights in relation to representation on synod, and obligations for the maintenance of its incumbent and other clergy and financial obligations toward the diocese. Parishioners have the responsibility of carrying forward the Christian life and the mission of the Church in their local communities under the pastoral oversight of the priest.

Parish Council: The council through which the laity share in decision-making concerning the parish's administration. Its members are elected in part by those qualified to elect at an annual meeting of parishioners, and in part appointed by the incumbent. It normally includes all or some of the parish's churchwardens.

Its primary duty is to co-operate with the incumbent in promoting in the parish the whole mission of the Church, pastoral, evangelistic, social and ecumenical. It also has responsibility for the financial affairs of the church and the maintenance of the fabric and ornaments of its buildings. In some dioceses the parish council is called the 'vestry', while in other parishes this term denotes a body separate from the parish council.

Prayer Book: There are three authorised Prayer Books containing the authorised services of the Church in the Anglican Church of Australia: The Book of Common Prayer 1662 remains the standard of doctrine and worship; An Australian Prayer Book 1978 is a revision of this; A Prayer Book for Australia 1995 is "liturgical resources authorised by General Synod" for use together with the aforementioned. Diocesan Bishops may authorise additional liturgical material not inconsistent with these norms.

Priest: (From presbuteros: 'elder') A contraction of presbyter. A minister ordained by the laying-on-of-hands by the bishop for the ministry of word and sacrament. (Other priests present at the ordination of a priest join with the bishop in laying hands on the one being ordained to signify the person's admission to their order.) The priest shares with the bishop in teaching authority and pastoral oversight of those in the priest's charge.

The words 'priest' and 'priesthood' are used to translate hiereus and hierateuma in the NT, which are used to describe Christ our great high priest (Hebrews 5:10) and the Christian body as a whole (1 Peter 2:5,9; Revelation 5:10). The ministerial priesthood is seen as representing and focussing the priesthood of Christ and the Church within the body of Christ, especially in the priest's presidency of the Eucharist in its aspect as a memorial sacrifice (anamnesis) carried out in union with Christ's once for all sacrifice on the cross and in obedience to his command. (see Sæpius Officio: The Reply of the English Archbishops to the Bull 'Apostolicae Curae' of Pope Leo XVIII concerning Anglican Ordinations addressed to all the Bishops of the Catholic Church in the Year 1897, The Church Literature Association, London, 1977, sections XII-XIII) The priesthood is part of the threefold order of bishops, priests and deacons. Those to be ordained priest must first be ordained deacon (which, like the priesthood, is seen as indelible and lifelong).

By sharing in the bishop's ministry of leadership, teaching, and pastoral and sacramental oversight, the priest acts with and on behalf of the bishop, and is sacramentally linked to him in the diocesan 'college' of those in priest's orders.


Primate: The presiding or chief bishop of a Church. Originally the metropolitan of a province. The primate presides at meetings of bishops and at General Synod. In the Anglican Church of Australia the primate is elected by the diocesan bishops together with a board elected by General Synod. Any diocesan bishop may be elected primate but in practice it is one of the metropolitan archbishops. As well as duties in the Church of which he is primate, the primate represents his Church at meetings of the primates of the Anglican Communion (under the presidency of the Archbishop of Canterbury). The senior metropolitan or diocesan bishop acts as primate in if the primate is outside the country. (see section 10, The Constitution of the Anglican Church of Australia)

Province:

1) A group of dioceses forming an ecclesiastical unit with a metropolitical diocese which is the see of the metropolitan.

2) A national Church within the Anglican Communion whose presiding bishop is usually (as in the case of Australia) called a primate.

Provincial Council: In Victoria a council established under the rules of the Constitution of the Anglican Church of Australia (which permits the establishment of a provincial council or provincial synod), under the presidency of the metropolitan, representing the bishops, clergy and laity of all the dioceses of the province. Its members may be elected by the diocesan synods or diocesan councils. It deliberates and advises the dioceses on issues affecting the whole of the province. It normally meets annually. Its executive officer is the Secretary of Provincial Council, who serves as a resource and liaison person between meetings of the council.

Registrar: An administrative officer of a diocese usually with executive responsibility for the diocese's finances, records and certain legal matters.

Registry (Bishop's/Diocesan): The administrative offices of a diocese.

Synod (Diocesan): The deliberative and legislative council of a diocese, comprising the diocesan bishop (who calls together and must preside at the synod), all licensed clergy, certain lay officers of the diocese and lay representatives elected by each parish. The synod meets together but votes in three houses (i.e. Bishops-consisting of the diocesan bishop alone-and Clergy and Laity). A synod is generally elected for three years and gathers in session generally once a year over several days if need be. It receives reports of all the diocese's organisations and committees, including report of the finances of the diocese; enacts legislation necessary for the good order of the diocese; elects those members of any boards, committees and task groups, and any officers, it is required to elect; and passes resolutions if it sees fit.

Acts of diocesan synods are binding in a diocese. The bishop must assent to all legislation before it can become an act. Canons of General Synod take precedence over diocesan legislation if adopted in a diocese.

In some dioceses a 'meeting of synod members' (in the vacancy of the diocese) may be convened by the administrator of a diocese for the purposes of electing a bishop. Other diocese's synods elect a board to carry out this function.

Threefold Order: The ordained ministry consisting of bishops, priests and deacons. The bishop possesses the fullness of apostolic order, which he deputes to others for the good order of the church (through ordaining deacons and priests) and regulates through licensing and other disciplinary processes of the church. Priests share with the bishop the ministry of pastoral oversight in their particular charge, and (with the exception of confirmation and ordination) the sacramental and teaching authority of the bishop. Deacons focus the dignity of servanthood of the apostolic ministry. All three orders are seen as indelible and lifelong. The Anglican Church of Australia upholds the threefold order as part of its unchangeable fundamental declarations.


('The Constitution of the Anglican Church of Australia', Part 1 section 3, The Constitution Canons and Rules of General Synod, Sydney 1998)

Vestry:

1) In some dioceses the name of the church or parish council. In other dioceses the vestry is a body apart from parish council, comprising the incumbent, churchwardens and any others according to the rules of the diocese. A parish of several centres or congregations may have one or more vestries. In this case the vestry usually has responsibility for the maintenance of the buildings and fabric of the particular centre or church.

2) A room in or attached to a church in which the vestments, vessels, and other requisites of Divine worship are kept and in which the clergy vest (and where the 'vestry' formerly met to transact its business, hence its name).

Warden: see 'Churchwarden'


Glossary of Uniting Church Terms

Adherent: A person, not being a member or member-in-association, recognised as sharing in the life of the congregation and within the pastoral responsibility of the church.

Assembly: The national council of the church. It has determining responsibility for matters of doctrine, worship, government and discipline. It meets triennially. The majority of its members, both lay and ministerial, are appointed by presbyteries and synods. It is presided over by the President and its chief administrative officer is the General Secretary.

Church Council: The council within the congregation. Its membership comprises the minister(s), elders and other elected confirmed members or members-in-association. It is to build up the congregation in faith and love, sustain members in hope, and lead the congregation to a fuller participation in Christ's mission in the world. It is also responsible for administrative matters in the life of the congregation.

Community Minister: A leader from within a community commissioned by a presbytery to minister within that community. Normally non-stipended and part-time.

Congregation: Those members and adherents who ordinarily meet together for the public worship of God, and to hear the Word of God, to celebrate the sacraments and to further the work which Christ has committed to his Church. The Uniting Church understands the congregation to be the embodiment in one place of the One Holy Catholic and Apostolic Church.

Deacon: A minister ordained by prayer and the laying on of hands. Ordination is by the presbytery. The ministry of deacon is directed more towards the community than the church, and has a special concern for those who are hurt, disadvantaged, oppressed or marginalised.

Elder: A lay person elected by the congregation to exercise a ministry of spiritual oversight within the congregation. Elders serve on the church council and must comprise a majority of that council. In some congregations, elders will be known as 'leaders'.

Joint Nominating Committee: A local committee established to recommend a name for the filling of a pastoral vacancy. In the case of a vacancy in a congregation, the presbytery and the congregation each appoint members to the JNC. The JNC recommends to a meeting of the congregation the name of a minister to be called, having first obtained the approval of the presbytery and the minister concerned.

Lay Pastor: A member of the church appointed by the presbytery to assist a minister or, in the event of a ministerial vacancy, to act in the place of a minister in the pastoral care and oversight of the congregation.

Lay Pastoral Assistant: A member of the church appointed within a congregation, with the approval of the presbytery, to assist the minister in pastoral care of the congregation.

Lay Preacher: A member of the church, accredited after a prescribed course of preparation, authorised to conduct services of worship in the congregation in which the lay preacher holds membership and in any other congregation to which the lay preacher may be invited by the minister thereof. A lay preacher is not normally authorised to preside at the celebration of the sacraments.

Member: There are three categories of membership within the Uniting Church:

- Baptised Members - baptised members not yet admitted to confirmation. - Confirmed Members - baptised members who have been confirmed. - Members-in-Association - persons who participate in the corporate life of a

congregation while maintaining membership in another Christian denomination.


Only confirmed members are eligible for election as elders and members of the church council. Only confirmed members are eligible for appointment as lay members of presbytery, synod and assembly.

Minister of the Word: A minister ordained by prayer and the laying on of hands. Ordination is by the presbytery. The major responsibilities of the minister of the Word are preaching the Gospel, administering the sacraments, and exercising pastoral care so that all members may be equipped for their ministries in the world.

Moderator: The presiding officer of the synod. In Victoria the moderator is normally elected for a three-year term and is full-time. The moderator may be either lay or ordained.

Presbytery: The district council of the church, having responsibility for pastoral and administrative oversight of the congregations within its bounds. The presbytery is comprised of ministers in active service and lay members appointed by the congregation. There are fourteen presbyteries within the Synod of Victoria and Tasmania.

Presbytery Chairperson: The presiding officer of the presbytery, who exercises pastoral and administrative leadership of the presbytery. The chairperson may be either lay or ordained.

Presbytery Minister/Officer: Some presbyteries appoint a presbytery minister or officer. It is normal in Victoria to do so. The person appointed may be lay or ordained, but is generally ordained, and normally serves full-time. The position is one primarily of pastoral care for the ministers and congregations within the bounds, and pastoral leadership of the presbytery. A presbytery minister/officer normally undertakes some of the pastoral responsibility which would otherwise fall to the chairperson.

President: The presiding officer of the Assembly, and may be either lay or ordained. The president serves from one assembly to the next. The president gives spiritual leadership and encouragement to the church generally, represents church as appropriate, and gives counsel as occasion requires.

Synod: The regional council of the church having general oversight, direction and administration of the church's worship, witness and service within its bounds. In New South Wales, the synod meets annually and its bounds approximate the State of New South Wales, including the ACT. The majority of its members, both lay and ordained, are appointed by the presbyteries. It is presided over by the moderator and its chief executive officer is the general secretary. There are six synods within the Assembly (Tasmania and Victoria are now one Synod).

Youth Worker (accredited): A person accredited by the church to the specified ministry of youth worker, whose ministry is directed primarily to persons aged between 12 and 25 years.

Glossary of Ecumenical Terms

• Apostles' Creed: A statement of faith used only in the Western Church. Its affirmations can be supported by NT evidence, though its formula is not now regarded as of apostolic origin, the legend of which was already current by the 5th Century. In the 20th Century it has been treated in discussions about Church union as a binding formulary of faith.

Agreed Statement or Statement of Agreement: 'Generally speaking an agreed statement will be a statement of a bilateral dialogue, setting out terms of substantial agreement in matters of doctrine or areas of theological convergence where substantial agreement has yet to be achieved.' (Report of the General Synod Ecumenical Strategies Group, 'Section 8: Glossary of Terms', General Synod Ecumenical Strategies Group, September, 1998 section 8.9)


ARCIC: Anglican Roman Catholic International Commission. A joint commission of the Anglican Communion and the Roman Catholic Church set up in accordance with the Common Declaration of Pope Paul VI and Archbishop Michael Ramsey in 1966. Agreed statements indicating 'substantial agreement on essential points of doctrine' have been issued regularly since 1971. The statements on Ministry and Eucharist have been endorsed by the Lambeth Conference.

Canonical scriptures: The Canon, or rule, of Scripture came to be defined as the collection of inspired writings, recognised by the tradition and authority of the Church, which contain the rule of Divine Faith. The Canon was largely finally agreed to by the 5th Century, although the 16th Century Protestant Reformers accepted only the Hebrew books of the Old Testament, rejecting the Apocrypha. The Anglican Church accepts the deutero-canonical books or Apocrypha, but distinguishes them from the Canon of Scripture.

CCES: The Christian Council for Education in Schools: the body responsible for co-ordinating and approving courses and teachers of Religious Education in state schools in Victoria. This is conducted ecumenically, with both the Anglican Church and Uniting Church participating.

Communicant status: The position of a member of a church in relation to their right to receive holy communion. In the Anglican Church a communicant is one who has been admitted to holy communion, either upon being confirmed or upon being formally admitted apart from confirmation, and who has received holy communion at least three times in the past year, Easter being one. In the Uniting Church a communicant is one who customarily receives holy communion. In offering eucharistic hospitality, a church undertakes to recognise the communicant status of each other's members, according to the norms of the other church.

Communion: 'The basic meaning of the word communion or koinonia expresses what is held in common, and what holds us in common. Most fundamentally it points us to the Trinitarian life of God and the mutual love and action of Father, Son, and Holy Spirit. At the centre of the communion of the Church of God "is life with the Father, through Christ, in the Spirit. Through the sending of his Son the living God has revealed that love is at the heart of the divine life. Those who abide in love abide in God and God in them; if we, in communion with him, love one another, he abides in us and his love is perfected in us (cf. John 4: 7-21). Through love God communicates his life. He causes those who accept the light of the truth revealed in Christ rather than the darkness of this world to become his children. This is the most profound communion possible for any of his creatures." (ARCIC The Church as Communion, London, 1991, para. 15).' (see Report 8.1)

Concelebration: 'In the first instance this term refers to the practice of more than one minister of the same church or communion celebrating at the same altar at the same time using the same form of eucharistic liturgy [with one principal or 'presiding' celebrant]. In an ecumenical context, concelebration normally becomes possible only when full visible communion or communio in sacris has been achieved. However, a case may be made for concelebration in the form of a 'common joint celebration' of the eucharist involving ordained ministers from two partner churches in the interim period between making a Declaration of Agreement on Essentials of Faith and Ministry and the signing of a Covenant of Association and the entry to full visible communion achieved by a Concordat of Communion. This practice goes beyond the provision for 'interim eucharistic sharing', outlined below, and has been recently followed with satisfaction in the context of the convergence of the Episcopal Church of the United States of America and the Evangelical Lutheran Church in America.' (see Report 8.12)

Concordat of Communion: 'This is established not simply on local initiative but by resolution of General Synod on behalf of the Anglican Church of Australia as a whole. It is the instrument designed to warrant and create full visible communion, or communio in sacris.' (see Report 8.10)


Covenant of agreement or covenant of co-operation: 'These terms denote a local agreement, usually between parish churches or the dioceses of a national or regional churches, and local communities of denominational communions and their representatives, generally relating to shared resources, shared ministry, worship and programs of outreach.' (see Report 8.3)

Declaration of Communion: 'This is a formal statement endorsed by resolution of (Anglican) General Synod which declares that substantial agreement or sufficient doctrinal convergence has been achieved in bilateral dialogue to warrant a commitment to enter into a Concordat of Communion with a partner church. A Declaration of Communion will express the belief that sufficient unity of heart and mind has been reached to warrant the mutual recognition of ministries including the episcopate, presbyterate, and diaconate in which ministers are ordained in a lifelong commitment for the exercise of ministry in personal, collegial and communal ways.' (see Report 8.11)

Ecclesiology: 1) The theology of the nature of the Church. 2) A particular understanding of this.

Full visible communion: 'This term signifies the highest degree of intercommunion between churches. This level of communion exists between member churches of the Anglican Communion and those churches which have formally entered into full visible communion with them. Full visible communion will normally be achieved after a series of agreed statements and the adoption of a Concordat of Communion.' (see Report 8.8)

Induction/Installation: The service of worship where the commissioning of a priest or minister for a new ministry in a parish or congregation takes place. In the Anglican Church priests may be inducted or installed or commissioned. Induction follows nomination and institution (by the bishop), and is normally performed by the archdeacon. Its effect is to place the priest in legal possession of the temporalities of the benefice, and the parish in the priest's care, and is commonly accompanied by various ceremonial acts. A priest is 'installed' or 'commissioned' in office if the position is not a parish or nominative cure or the priest is appointed to act under direction. Some dioceses do not distinguish between induction and installation or commissioning.

Intercommunion: 'This term describes a formal relationship between churches of one communion with a church or churches of another. Baptism establishes a basic communion amongst Christians; those who live and worship in denominational families of Christians may choose to enter into formal relationships which establish varying degrees of communion between them. The result is intercommunion of one degree or another between churches that have formerly been separated.' (see Report 8.2)

Interim eucharistic sharing: 'This goes beyond occasional eucharistic hospitality of the kind that is extended in situations of pastoral need to individuals who may be isolated from the ministrations of their own church or on other special occasions. It also goes beyond local arrangements for mutual eucharistic hospitality and local formal commitments to care pastorally for members of a partner church in situations of extreme pastoral need. This level of communion usually follows the achievement of a significant level of doctrinal agreement, including agreement about ministry which for Anglicans involves episcopal ministry exercised in personal, collegial and communal ways. This level of eucharistic sharing is interim because the fullness of unity between churches has not yet been achieved. For example, interim eucharistic sharing is defined by Lambeth 88 Resolution 4. It denotes an invitation of special welcome (in this case to the Churches of the Lutheran World Federation of Churches) to receive Holy Communion on the understanding that the Lutheran Churches would do likewise and that this would occur otherwise than only in situations of extreme pastoral need. It allows for the possibility of "common, joint celebration of the eucharist" requiring that a joint eucharist held in an Anglican Church must have an Anglican president and use an authorised Anglican liturgy, with a Lutheran preaching. The converse is recommended for situations in Lutheran Churches. \


This is a level of communion extended not just to individuals who happen to be isolated from the ministration of their own church, but a degree of communion formally agreed upon by partner churches committed to working towards the goal of full visible communion.' (see Report 8.7)

ITIM - Inter-Church Trade and Industry Mission: the body responsible for provision of chaplaincy in trade and industry. This is conducted ecumenically, with both the Anglican Church and Uniting Church participating.

Joint congregation: A congregation, normally part of a wider parish or congregational grouping, comprising members of (in this case) the Anglican Church and Uniting Church, joining together for the sharing of their resources for ministry, worship, corporate life, pastoral care and mission.

Lambeth Quadrilateral: A revised form of Articles approved by the Lambeth Conference in 1888 as stating from the Anglican standpoint the essentials for a reunited Christian Church. The text of the Articles is as follows:

'A. The Holy Scriptures of the Old and New Testaments, as "containing all things necessary to salvation", and as being the rule and ultimate standard of faith.

'B. The Apostles' Creed, as the Baptismal Symbol; and the Nicene Creed, as the sufficient statement of the Christian Faith.

'C. The two Sacraments ordained by Christ Himself-Baptism and the Supper of the Lord-ministered with unfailing use of Christ's Words of Institution, and of the elements ordained by Him.

'D. The Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the Unity of His Church.'

This is adapted as part of the fundamental declarations of the Constitution of the Anglican Church of Australia.

Liturgy: (From leitourgia: 'the people's work')

1) The corporate co-operative act of prayer and worship of God. 2) All the prescribed services of the Church, as contrasted with private devotion. 3) A title of the eucharist (as the chief act of public worship).

Mutual eucharistic hospitality: 'In circumstances in which [the Anglican] Church enters into an agreement or covenant at a local diocesan level to care pastorally for members of a partner church who are cut off from the ministrations of their own church, or vice versa, provision may be made to allow for eucharistic hospitality. This goes beyond extending occasional eucharistic hospitality to individual members of partner churches. It may involve an initial covenant or agreement with a partner church and encouragement to members of [the Anglican] Church to receive communion in another church.' (see Report 8.6)

Niceno-Constantinopolitan Creed: The creed issued in 381 by the Council of Constantinople. Commonly called the Nicene Creed, though differing somewhat from the creed issued in 325 by the Council of Nicæa. Like the Nicene Creed (properly so called) it probably derived from the baptismal creed of Jerusalem. It has been used in worship in the Eastern Church since the 5th Century and in the West since the 9th-11th Centuries. It has been widely proposed as a basis of Christian unity, e.g. in the Lambeth Quadrilateral.


Occasional eucharistic hospitality: 'This is defined in the General Synod Admission to Holy Communion Canon No. 14 of 1973 of the Anglican Church of Australia as the invitation to baptised and communicant members of other churches who profess the Apostolic faith and who have been baptised in the name of the Holy Trinity to participate in and receive the sacrament of the holy communion in [the Anglican] Church on an occasional basis. This level of communion is designed to meet the pastoral need for the provision of unilateral eucharistic hospitality in emergencies or in the absence of the priest or minister of a person's own denomination. There may be other special occasion when it is also appropriate to extend the invitation to holy communion to worshippers who as a general rule belong to another Christian family with which [the Anglican] Church is not yet in full visible communion.' (see Report 8.5)

Rite/ritual: The prescribed form of words in a liturgical function. Sometimes incorrectly used of the accompanying ceremonial.

Sacramental communion: 'A degree of communion is shared by all Christians on the basis of their sharing in the one sacrament of baptism. Communio in sacris ... signifies a more perfected form of sacramental communion, expressed in the open sharing of holy communion.' (see Report 8.4)

Sector: An area of ministry apart from parochial or congregation based ministry, or a specialised ministry within these; e.g. chaplaincy, welfare, or children's and youth ministry.

Solemnise: Celebrate, preside over the celebration of, or duly perform, especially the liturgical rite of marriage.

the trinity declaration and code of practice anglican

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