BAPTIST UNION OF VICTORIA

PROFESSIONAL STANDARDS AND CODE OF ETHICS

(SHORTER VERSION. Amended May 24, 2003)

PREAMBLE

These guidelines provide the basis for a covenant to which all pastors in churches and organisations affiliated with the Baptist Union of Victoria shall commit themselves. Their purpose is to enhance the dignity of pastoral ministry, and to give greater confidence that pastors are committed to standards of excellence and to a high quality of professional service.

Christian ministry – of any kind – is all about increasing love for God and for others. This may involve ‘toil and struggle’, and perhaps persecution. But we grow through trials, and Christ gives us the grace to be thankful in all circumstances. As we love, support and encourage each other, we may sometimes need to admonish or discipline one another – but this is always to be done in love rather than judgmentally, and with an acute awareness of our own sins and failings. Pastors are called to be loving, sacrificial ‘servant leaders’. Our character ought to be ‘above reproach’ because we are both ‘living for the Lord’ and ‘living in the sight of others’. [1]

As BAPTISTS we believe –

a.. in one God – Father, Son, Holy Spirit – who is revealed to humankind in many and varied ways, but especially and ultimately in Jesus;

b.. that the Bible – Old and New Testaments – is the inspired ‘Word of God’, and authoritative for faith and conduct;

c.. that all humans are created in the image of God, and have infinite dignity and worth, but they have chosen to sin against God;

d.. that we are saved through faith in Jesus Christ, in order to follow him in a life of love and obedience, doing in our world ministries of justice, mercy and evangelism as he did in his;

e.. that as Jesus Christ, in the power of the Holy Spirit was God’s agent in creation, so also he shall come again ‘to judge the living and the dead.’

f.. that God’s family comprises ‘the Church’, and we are encouraged to join a local church (through baptism in water and in the Spirit), in which, nurtured by the Word of God, the sacraments and pastoral care, and led by pastors and others, we are all ‘ministers’, in unity with all who similarly acknowledge Jesus as Lord;

g.. that because all people are created in the image of God we accept and love every individual – of any race, age, creed or gender – as Jesus did. Our churches should therefore aim to be ‘safe places’, free from any form of discrimination or abuse, where we can experience with others what it means to be empowered by the Holy Spirit to live in faith, hope and love.

1. PASTORS AND THE CHURCH.

Pastors have a key role within the community of faith, providing leadership in the church’s ministries of worship, community, formation and mission. They touch people’s lives in times of joy, pain, celebration, grief and vulnerability. They train the church to serve the Lord in caring for one another, praying, studying the Scriptures, and proclaiming the good news of Jesus. That is, they minister within pastoral relationships in which they seek to empower/ enable others to grow in Christian maturity (Colossians 1:28) and to focus on God as the source of restoration and wholeness. They have roles, which are prophetic (challenging the status quo when it is not aligned with God’s Word), didactic (teaching biblical truth), priestly (representing Christ and the community in its commerce with the Sacred), artistic (appealing to the imagination through story-telling and other means), and community-building (facilitating networks of people to help one another).

Because pastors-as-leaders model Christian living in a special and unique way, all their relationships should be characterised by Jesus’ love, care and compassion. And because they exercise considerable influence and power, it is essential that they act at all times with integrity, aware of appropriate boundaries in their relationships with others. Pastors cannot do this alone, so they will readily submit to disciplines of accountability – to their Church’s Council or Leadership Group, a peer support group, prayer partner, mentor, and/or spiritual director or soul friend.

THE ‘CALL’ TO MINISTRIES OF PASTORAL CARE AND LEADERSHIP

Any ministry of pastoral leadership is both a ‘vocation’ and a ‘profession’. As a vocation it is a response to a call from God and the Church to commit ourselves to love and serve others. As a profession it is a commitment to be of good moral character and to acquiring special competence in serving the needs of the community of faith.

The ministries of pastors are recognised through vows of commissioning or ordination. These vows reflect an intention to exercise ministry

a.. through faith in Jesus Christ and relying on the power of the Holy Spirit;

a.. within the faith-community which is the church;

a.. being nourished and guided by the study of Scripture;

a.. through announcing the Good News of Christ to those outside the community of faith;

a.. through regular celebration of the sacraments;

a.. in a mutual manner, offering pastoral care and nurturing people in faith, recognising and valuing other people’s gifts, training them for ministry;

a.. working for justice and peace;

a.. striving for unity among all Christian people;

a.. engaging in ongoing study; and

a.. respecting the guidance and decisions of the councils of the church.

As a Union of Churches, we encourage each other to accept the theological validity of the ordination of both women and men for ministries in Christ’s church.

2. PROFESSIONAL STANDARDS IN MINISTRY

A ‘profession’ is a group of people engaged in an occupation or calling whose competency depends upon specialised knowledge. A pastor’s ‘specialised knowledge’ is theology – knowledge of/about God. So their professionalism is enhanced by disciplined and prayerful reflection on how Christian faith impacts specific situations in the lives of people. Pastors and other preachers shall therefore give sufficient time to reading, prayer and theological study so that their spiritual wells do not run dry.

Ministering ‘professionally’ means pastors will:

a.. maintain high standards of knowledge and skill in all the areas of ministry relevant to their placement.

a.. offer the best quality care, leadership of worship and preaching of which they are capable;

a.. deal appropriately with emotional and spiritual needs;

a.. be sensitive to people’s different social contexts and cultures;

a.. follow recognised and acknowledged modes of working in specialist areas such as bereavement, trauma and suicide;

a.. practise ‘professional humility’ in terms of discussing difficult issues with their supervisor, and referring people to others with greater expertise;

a.. be sensitive to the needs and vulnerability of the children and young people.

a.. avoid being ‘overbusy’ or monopolisers of ministerial functions or roles. (This lack of true professionalism is sometimes a result of insecurity, or a need to create dependency).

a.. manage their time well – seeking a proper balance between personal obligations, church duties, and family responsibilities.

a.. constantly ask themselves the key moral question: am I an empowerer of others, or an exploiter?

INTEGRITY

Pastors

a.. shall not engage in a sexualised relationship with anyone other than their spouse.

a.. when making difficult ethical/moral decisions, shall consider the sometimes competing demands of Christian veracity/truthfulness on the one hand, and avoiding harm to people on the other. They shall refrain from implying that they have qualifications, experience or capabilities which are in fact lacking.

a.. have a moral and spiritual commitment to truthfulness, and shall not plagiarise another’s ideas but will acknowledge sources for preaching and written material.

a.. will organise and administer their work conscientiously, remembering that living in a covenant relationship with God and others means that we keep our promises.

a.. shall encourage the church rather than disparaging it, and carefully distinguish ‘silence as lying’ from ‘silence as prudence’. They shall neither exchange nor tolerate scandalous, malicious or inaccurate information with or about other persons.

a.. when giving references/recommendations shall discuss with the person concerned any reservations, and perhaps withdraw their name if appropriate. (‘Recommend unto others as you would have them recommend unto you!’)

a.. have a responsibility to provide unbiased pastoral care to those with whom they disagree, and to consult their supervisor in relation to such situations.

a.. shall not proselytise members of other churches, and except in emergencies shall not render pastoral service a member of another congregation or occupy another pulpit without consulting the pastor/s / leaders of that church

a.. shall not consider a call to a church from which the current pastor has not resigned.

a.. after resigning/retiring from a pastorate shall not interfere with the ministry of their successor/s. Normally such ex-pastors will seek membership in another congregation than any they have served.

a.. who have an ‘Interim’ or ‘Pulpit Supply’ role shall not encourage personal loyalties; their tenure is temporary and their function is to prepare the congregation for the calling and installation of a new pastor.

LEADERSHIP AND POWER

Pastors should recognise the power that is inherent in their role, which can be used for good or for harm to others. They must learn non-abusive uses of this power, and develop a commitment to justice (the right use of power). They will not dominate, but be instruments of liberation for others to live more fully the lives God intended for them. Pastors are encouraged to ’empower’ others for ministry (rather than monopolising relational or public-ministry prerogatives, for example, thereby denying others such a ministry). The Latin expression puts it well: ‘Do ut des’ (‘I give that you may give’).

Pastors have a responsibility to provide unbiased pastoral care to those with whom they disagree, and to consult their supervisor in relation to conflictual situations. As much as possible, they should avoid taking sides with factions in the church. Disagreements need to be resolved within the framework of principles that express Christian community and a commitment to rational debate based on evidence and argument, not personal attacks.

PREACHING AND TEACHING

a.. represent accurately the teachings of the Scriptures and of the Church

b.. take seriously the traditions of faith and worship of the church, connecting the historic faith to the issues of our day

c.. present the Good News of Jesus Christ in the language and forms of the particular worshipping community

a.. avoid inflaming conflict within the congregation. Processes and decisions of church councils should be reported accurately and fairly.

a.. accurately represent opposing views on contentious issues; and

a.. be open to challenge and correction from colleagues.

Whoever occupies a pulpit is normally under the control of the pastor/s, who will exercise care not to invite persons who may create dissension.

SUPERVISION

Pastors and counsellors should regularly debrief with a supervisor and/or spiritual director – normally once a month for an hour. This is becoming a legal requirement in some Western countries. Discussions will include maintenance of appropriate boundaries in pastoral relationships, competencies, time management, priorities and any difficulties or conflictual situations arising in ministry. Peer consultancy and support, and professional courses also help to ‘hone’ therapeutic, diagnostic, communication, record-keeping and referral skills.

Pastors shall keep appropriate pastoral records (eg. details of appointments and referrals, and a journal of critical incidents).

PERSONAL DEVELOPMENT REVIEWS

[Alan Marr to summarize]

CONSTITUTIONS AND REGULATIONS

‘Church politics’ is sometimes a pejorative expression. However politics is essentially about how people in groups behave and make decisions. To forestall improper behaviours, every church ought to have a ‘constitution’, which governs their decision-making. The church membership/ constituency must make and own important decisions – such as the call of a pastor, major financial and property matters, and doctrinal issues. Church meetings ought to be times of information-sharing, encouragement, prayer, and decision-making. Whilst pastors and other leaders ought to be accountable to members, and be open to questions about their role and ministries, complaints and discord, which may seriously discourage others, ought to be directed to the person/s concerned outside plenary meetings of the church.

The bond between a pastor and the church is sacred, and is best understood in terms of ‘covenant’ rather than ‘contract’. It should not be terminated by either pastor or church except in unusual circumstances and/or by special agreement, normally with three months’ notice from either party.

3. RELATIONSHIPS

HEALTHY SPIRITUALITY AND ‘HOLINESS’ – RELATING TO GOD AND OTHERS

a.. Because pastors inevitably model how we should all be relating to God, they will set an example in living a life of love, practising private and public prayer, study of the Scriptures, and commitment to spiritual disciplines – including reflective reading, and spiritual direction.

a.. In terms of Christian character, practical ‘holiness’ is manifested in the lives of persons who are genuine, not defensive, flexible, who affirm diversity, are critically self-aware, trustworthy, altruistic, prudent, and above all practise love-as-compassion (entering the world of others without intruding on their privacy or manipulating their vulnerability). Love accepts another’s experience and helps the other to grasp the meaning of that experience, staying with them on the journey towards wholeness.

a.. Pastors should be committed to an evangelistic lifestyle, ‘preaching the Good News’ by word and actions, as Jesus has commissioned us. This will be done without manipulating converts, proselytising members of other churches, or demeaning other Christian traditions.

a.. Christian communities are to be much more than comfortable social institutions where we meet friends and pay professional clergy to be our chaplains. If they do not have a prophetic role they are not essentially ‘Christian’. We must therefore be committed to providing teaching about the principles of justice making – including ‘truth-telling, acknowledging violations, compassion, protecting the vulnerable, accountability, restitution and vindication.’ [2]

BALANCING CHRISTIAN MINISTRY WITH MARRIAGE, FAMILY AND FRIENDSHIPS

Pastors shall give special consideration to their spouse and family, giving them the quality time, love and consideration they need and without imposing undue expectations on them. The primary responsibility of pastors’ spouses is as marital partner and parent to the children, and secondarily as church worker and assistant to the pastor.

SELF-CARE AND ‘CARE OF THE CARERS’

Pastors and other leaders shall take responsibility to maintain their physical, spiritual and emotional health; and to nurture personal relationships which assist them in their wholeness.

Physical health requires proper nutrition, adequate sleep, regular exercise, taking at least one day’s Sabbath each week (on that day nothing reminds us of our vocation!), and an annual vacation; and abstaining from the misuse of alcohol or other drugs.

Moral and mental health are enhanced by good friendships and good reading, and the disciplined avoidance of such ‘moral cancers’ as pornography on the Net, TV or movies.

A psychological danger for some pastors is the tendency to be totally consumed by a ‘ministerial role’. To subordinate our personhood to a professional role is unhealthy.

RELATING TO OTHER LEADERS AND COLLEAGUES

a.. Pastors shall respect the rights and responsibilities of others who share leadership in the Church. Those who have positions of authority over other pastors and staff shall exercise their power justly and in a clearly accountable manner. They shall also respect the professional expertise of members of other disciplines/professions with whom they work in the Church or other institutions.

a.. Staff members (in multiple-staff teams) shall not aspire to succeed other persons on the staff. They shall be loyal to one another, and not encourage gossip about other staff members.

a.. It is unethical to speak ill of the character or work of another pastor – especially a predecessor or successor. Pastors, counsellors and leaders shall refrain from gossip or slander that is false, degrading, defaming, invasive, or harmful to another’s reputation.

a.. Former pastors shall not be involved in nominations for their successors’ nominating/call committee, nor the selection of a successor (whether pastor or interim ministry). Upon retirement from active ministry pastors shall give the pastor/s who succeed them loyal support, and not meddle in the affairs of any previous church/ pastorate. Participation in such activities as weddings, funerals and pastoral conversations must carry the consent of current pastors/leaders. Pastors visiting socially with members of former congregations shall take care that professional matters do not intrude: they shall exercise great care to have no further influence on the former congregation by conversation, correspondence, or other actions.

a.. Pastors shall respect the guidance and decisions of the councils of the church, and maintain accountability within the discipline of the church. Processes and decisions of church councils should be reported accurately and fairly.

a.. When there is an actual or potential conflict of interest in matters affecting pastors/leaders, their family or their financial interests, they shall absent themselves at an appropriate time from discussion and decision.

SPECIAL FRIENDSHIPS OR ‘PARTICULAR RELATIONSHIPS’

Because the pastoral relationship occurs in a deeply intimate community, friendships will develop. These will, at times, challenge the capacity of pastors to provide the pastoral care that belongs to their role. They have a responsibility to distinguish times when objective pastoral care is required and to discern when their relationships overstep the appropriate level of friendship and intimacy, or when they are exercising power inappropriately in relation to others in the pastoral relationship. In other words they need to be careful about intimacies/friendships which may be construed as evidence of partiality. Such friendships may include a relationship which is becoming romanticised.

In some circumstances it will be appropriate for a pastor to cease a pastoral relationship in order to enter a particular relationship. In such an event the pastor shall:

a.. disengage from the pastoral relationship and arrange alternative pastoral care for the other person

a.. seek advice on the appropriateness of such a particular relationship, preferably through supervision;

a.. encourage the other person to talk with someone else about the relationship.

FINANCIAL ETHICS: GIFTS AND FEES

Pastors

a.. shall not use church funds, accounts and/or resources for personal or private advantage. Reimbursement for allowable professional expenses shall be accompanied by appropriate documentation.

a.. shall be scrupulously honest in their private management of money and shall set an example by living within their means and paying their bills on time.

a.. shall not seek financial gain for themselves or their families from a pastoral relationship beyond recognised fees, stipends and entitlements. They shall use discretion concerning the acceptance or return of gifts by considering the intent and affordability of the gift and whether there is a risk of being compromised or losing objectivity. Where pastors accept a gift to satisfy cultural traditions they should then look at the appropriate use of the gift to benefit the community of faith.

a.. shall not normally accept fees or honoraria for weddings or funerals from church members.

a.. if paid a full-time stipend shall not accept any other remunerative work without the expressed consent of the church

There should be adequate security for the counting, storing and banking of moneys. At least two people should be involved when counting offerings.

No one in the church shall use their church membership to actively recruit clients for private practice or commercial interests.

The church shall make a responsible ethical decision in terms of the percentage of a pastor’s stipend package which is taxable versus reimbursement for expenses. The church shall operate within government guidelines in terms of audit and taxation laws.

Churches-as-landlords have an obligation to provide a manse in reasonable repair, and to be conscientious in maintaining it in a safe and livable condition. When moving, the pastor’s family should ensure the property is left clean and tidy. If a manse is not provided, the church will reimburse the pastor (‘house allowance’) for expenses associated with operating a ministry from his or her own home.

d.. COUNSELLING AND SEXUAL ETHICS Pastors-as-counsellors

a.. are encouraged to develop competence and skills in this area, by studying various counselling theories to discover a ‘counselling model’ that fits their understanding of the Faith and their personality; and to submit to regular peer review and/or supervision.

a.. should know the boundaries of their competence, and have good referral networks. Normally pastors will refer medical, financial and psychological matters to relevant experts.

a.. need to recognise situations when there are demands or temptations confronting them which challenge their integrity. For example when a counselling client is seductive, or acting out of a need to control, the pastor must develop skills to deal with such advances in a compassionate, caring but firm manner. Such persons are normally referred to other skilled counsellors. Pastors must never take advantage of such situations to fulfill their own emotional needs.

a.. should not counsel anyone in a context of absolute privacy – particularly members of the opposite sex, and/or those to whom the counsellor may be sexually attracted.

CONFIDENTIALITY AND DISCLOSURE

a.. Pastoral counsellors shall not breach confidentiality. Confidentiality is not about secrecy. In the context of a pastoral relationship, it is an assurance that pastors/counsellors will not share written or spoken information about an individual with other people (except as indicated below), or use it for a purpose other than for which it was collected.

a.. No one else should have access to confidential matters raised in counselling, without the permission of the counsellee.

a.. Those who preach are encouraged not to disclose information or stories from private counselling, except with the counsellees’ consent. Even then, sometimes it is inappropriate to include such information, in deference both to relatives of the client who may recognise the person/s involved, or because some people relish prurient information about themselves being broadcast, or, perhaps more importantly, it may discourage sensitive people from seeking help, because they fear inappropriate disclosure about themselves.

a.. Pastors and pastoral counsellors shall take care to discuss the nature and limits of their confidentiality with the parishioner/client. Offices in which counselling takes place should be properly soundproofed, records kept securely, and staff members informed of their duty in matters of confidentiality.

Exceptions. Information received in the context of a pastoral relationship shall remain confidential unless:

a.. the person gives permission – usually written – for the particular disclosure; or

a.. retaining such information would result in significant physical, emotional or sexual harm to another person or persons – especially children, the elderly or the disabled; or

a.. disclosure is required by law; or is necessary to prevent financial loss to some other person due to fraud or other dishonesty or where undue hardship might result (as stated in the Privacy Acts and other government legislation); or

a.. appropriate disclosure is helpful in the context of spiritual direction or supervision; or

a.. disclosure is required in accordance with the terms of placement/employment applicable in a particular appointment, or by a legitimate government agency, or

a.. the information is requested by a bona fide statistician or researcher. This may only be given if anonymity is protected, or

a.. the information is required by a legitimate audience such as a Church Council in closed session.

Confidentiality also requires that pastors/ pastoral counsellors shall not seek to gain sensitive or confidential information to which they are not entitled or which would require another person to breach a confidence.

In some cases, a person coming for pastoral counselling may not wish others to know of the event; such requests would normally be respected.

Confidentiality is of utmost importance in dealing with an allegation of sexual misconduct. Again, it is not about keeping the incident secret, but it is about ensuring that only those people “who need to know” know. Confidentiality is about protecting the rights and interests of ALL parties.

SEXUAL ETHICS AND SEXUAL ABUSE

a.. The church is, in reality, a ‘family’. So pastors must relate to other members of the church as they would act within a family (1 Timothy 5:1,2). Thus any illicit, erotic or compromising sexual behaviour between pastor and members of the congregation is incestuous.

a.. As a community of faith we are committed to providing a safe place in our churches where people can be vulnerable without fearing that sexual boundaries will be violated. Appropriate Vision and Value Statements shall reflect this emphasis.

Sexual misconduct includes

a.. sexual harassment: any unwelcome sexual advance, or unwelcome request for sexual favours, or engagement in other unwelcome conduct of a sexual nature. Such contact may include expressions of inappropriate ‘affection’ such as unwelcome kissing, touching, bumping or patting;

a.. sexual assault: any unwelcome sexual behaviour that may occur along a continuum from verbal insult to sexual intercourse, that makes a person feel threatened or afraid;

a.. sexual conduct prohibited by criminal law; or

a.. sexualisation of a professional relationship: any interaction, consensual or otherwise, which may include overt or covert seductive speech or gestures, or inappropriate questioning about another’s sexual history.

The Baptist Union of Victoria has in place comprehensive policies, procedures and guidelines for dealing with allegations of sexual misconduct. [See the BUV website, URL below].

CHILD ABUSE

a.. Child Abuse is a criminal offence which the Church takes seriously. Allegations of sexual abuse or misconduct involving a child under the age of consent should be reported to the Child Care and Protection Agency [Name of relevant Victorian Department and phone number].

a.. Victoria has had mandatory reporting in place since 1993. It mandates medical practitioners, registered nurses, police and teachers to report if they form a belief that there is child abuse. “Belief” is less than “proof” but more than “suspicion”. Pastors and youth leaders are not currently mandated to report (though this may change in the near future), but a strong moral argument exists for them to do so (as anyone can).

a.. The homosexual and heterosexual age of consent for Victoria from 1st June 1997 is 16 years.

SPIRITUAL AND EMOTIONAL ABUSE

Spiritual and emotional abuse occurs when a group and its leader/s attempt to exercise undue control over a person and make decisions for them which adults normally make for themselves, thereby fostering co-dependent allegiances and behaviours. People’s boundaries are invaded, and the Scriptures are ‘twisted’ to back up the leaders’ assertions or ideas. Such churches/ groups tend to tell their people:

a.. how to conduct their personal lives

b.. all other groups are heretical: God is with our group only (and to leave this group is to forsake God)

c.. children are often schooled privately so as not to be contaminated by ‘the world’ or ‘other churches’

Our response to victims/survivors of such sects or cults is to offer unconditional grace and acceptance – usually over a long period of time.

e.. ETHICS AND THE LAW

a.. It is unethical for pastors to break the law or encourage another to do so. The only exception would be in instances of political resistance or civil disobedience.

a.. Pastors shall inform the Secretary or the General Superintendent of the BUV of any matter which may lead to legal action against the Church or its pastors/leaders.

a.. Termination of employment of staff members should be done ethically, in accordance with Victoria’s ‘Unfair Dismissal’ legislation.

a.. In any advertising we will avoid personal aggrandizement or exaggerated claims.

a.. Occupational health and safety protocols should conform to those outlined in the BUV Duty of Care material (obtainable from the BUV website). In particular, all leaders should be police-checked; church insurances should be up-to-date; and there should be a good process to deal with complaints.

Privacy Policy. BUV policy has been adopted to comply with the requirements of the Privacy Amendment (Private Sector) Act No 155 of 2000. The policy should be read together with the National Privacy Principles (NPPs) set out in the Privacy Act. A copy of the NPPs is available on the Australian Privacy Commissioner’s Website [3]

A church will only use personal information for the primary purpose for which it is collected. In most cases, the purpose will relate to the spiritual, pastoral, social, educational and administrative functions of the church. Those functions include maintaining personal information for the purpose of analysing the role of the Church in society and recording the family histories of its members. Churches will only use personal information about an individual for a secondary purpose if that individual has consented or the use is otherwise permitted by the NPPs. Churches will take reasonable steps to keep personal information secure and will, subject to the NPPs, comply with any request from a person to correct or remove his or her information.

Wisdom and discretion is to be exercised about the disclosure of such details as sickness, hospitalisation, and church-attenders on holidays. Generally a person who is sick should be mentioned in a church service or church bulletin only with their permission. Wisdom is also required in terms of giving sensitive details about a person’s illness. If a person is critically ill and comatose family members can guide the church in terms of information for prayer etc.

WORKING WITH OTHER INSTITUTIONS

Pastors shall be aware of the Codes of Ethics or similar guidelines in other institutions where they may work (eg. hospitals, prisons). In such placements they have a responsibility to abide by those Codes of Ethics also. Baptist pastors shall affirm and respect the ministries of pastors of other denominations.

PASTORS AND THE BAPTIST UNION OF CHURCHES

Pastors are encouraged to support, love and cooperate with the family of churches to which they belong, recognising the debt we all owe to our denomination for its contribution to our lives, ministry and churches. Pastors are encouraged to be regular in attending BUV / VBMN pastors’ conferences and be generous in responding to requests for assistance from fellow-pastors and the denomination, remembering they are members of a larger Fellowship.

UNETHICAL OR UNPROFESSIONAL CONDUCT: BREACHES OF THE CODE OF ETHICS

When pastors know of a Code of Ethics violation by others, or if there is an instance of encouragement of another to breach the terms of the Code, and it seems appropriate, they shall

informally attempt to resolve the issue by bringing the matter of concern to the attention of that pastor in a constructive manner, according to the principles specified in Matthew 18:15-17. If this is not practical, or does not address the issue of concern, the facts shall be reported to the BUV Regional Superintendent. This is especially important in matters of sexual misconduct.

SOURCES, ACKNOWLEDGEMENTS AND REFERENCES

Important policy documents relating to several items above may be viewed on the BUV website – http://www.buv.com.au/documents.asp

Richard M. Gula, Ethics in Pastoral Ministry, Paulist, 1996.

Spiritual Abuse, Recources http://jmm.org.au/articles/8354.htm

http://jmm.org.au/articles/2108.htm

http://jmm.org.au/articles/8203.htm

http://jmm.org.au/articles/1297.htm

Joe E. Trull & James E. Carter, Ministerial Ethics: Being a Good Minister in a Not-so-good World, Broadman 1993.

Uniting Church of Australia Code of Ethics for Ministers http://vic.uca.org.au/docs/ethics/CodeofEthicsJuly2000.html

Weeding out Pedophiles – http://www.crimenet.com.au/show_editorial.phtml?id=744

Walter E. Wiest and Elwyn A. Smith, Ethics in Ministry: A Guide for the Professional, Fortress Press, 1990.

James P. Wind et. Al, Clergy Ethics in a Changing Society: Mapping the Terrain, John Knox Press, 1991.

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[1] Colossians 1:28-29, Psalm 37:7, John 16:33, James 1:2-4, 1 Thessalonians 5:18, John 13:35, 15:17, Ephesians 4:32, Matthew 18:15,17, 1 Corinthians 5: 11-13, Galatians 6: 1, Matthew 20:25-28, John 12:26, 1 Peter 4:8-11, Colossians 3:12-17, Matthew 25:31-40, Hebrews 13:16, 2 Corinthians 1: 3-7 1 Timothy 3:1-7, Philippians 1:27 Corinthians 8:21.

[2] Rev Dr Marie Fortune from the Center for Prevention of Sexual and Domestic Violence, USA – widely quoted.

[3] Australian Privacy Commissioner’s Website – http://www.privacy.gov.au/

This draft prepared by Rowland Croucher. May 2003