October 2005

Dear Pastor,

I’m pleased to be able to forward to you your personal copy of the CRC Churches
International Minister’s Manual.

It is evident that Jesus, in His ministry, considered it essential that He increase in

favour both with God and man (Luke 2:52). In our current age there is a
proliferation of regulations and laws that affect us, whether we are aware of them
or not. At times it is often difficult to understand the intricacies of how these
statutes relate to us as Ministers of the Gospel. Yet this doesn’t absolve us of the
responsibility of being informed and conforming to the “Laws of the Land”.

This Minister’s Manual is a work in progress. It is obviously fluid to meet the ever
changing nature of our Australian Laws, and it is also changing because we are
learning “how to interpret these laws in the context of Christian Ministry”.

It is our hope that this manual will be a help to you. It’s probably not something
you’ll sit next to the bed for light night time reading, but we do hope it will be a
practical book you can refer to. It contains the CRC Charter and National and State
Constitutions.

It also contains some “policy” documents: documents that we’ve developed in

recent years to give Ministers guidelines on such issues as “Sexual Harassment”,
“Divorce and Remarriage” and “Discipline and Restoration of Ministers”. As we
develop a “policy” of other such issues, these will also be included.

We trust that you will find this manual useful and an asset as you perform your
duties as a Credentialed Minister within the CRC Churches International.

In His service,

Pastor Bill Vasilakis

Australian National Chairman – CRC Churches International
 MINISTRY MANUAL CONTENTS

1. Pastor’s Details Form (added October 2005)

2. Use of CRC Logo (updated May 2015)
3. CRC Website (updated May 2015)
4. CRC Declaration of Faith (added April 2018)
5. Charter of CRC Churches International (update September 2010)
6. CRC Churches National Constitution (updated October 2015)
7. Links to Current CRC State Constitutions (updated October 2015)
8. Ministry Guidelines (updated April 2017)
9. Pathways to Credentialing (updated April 2017)
10. Salary & Employment Guidelines (added April 2017- email National Administrator
for most recent salary calculations. These are updated every two years)
11. Statement on Sexual Harassment (updated April 2017)
12. Women in Ministry Guidelines added (added March 1997)
13. Guidelines on Discipline and Restoration of Ministers (updated June 2017)
14. A Statement on Divorce & Remarriage (updated May 2017)
15. Duty of Care and Child Protection Guidelines (added October 2014)
16. Three steps to CRC Credentialed Minister Duty of Care Compliance
(updated April 2017)
17. The Role and Authority of Senior Ministers and Church Eldership
Boards (added May 2003)
18. CRC Privacy Guidelines (added May 2003)
19. Local Church Delegate Guidelines (updated April 2018)
20. Local Church Delegate Nomination and Referee Forms (added September 2005)
21. Delegate details for CRC Directory (updated April 2018)
22. Marriage Rites of the CRC (added May 1997)
23. CRC Family Church Member Guide (updated April 2018)
24. Church Affiliation Application Form (added October 2005)
25. CRC Ministry Code of Ethics (updated April 2018)
26. CRC Minister Social Media Policy (added November 2016)
27. Lead Pastor Inauguration Vow (added February 2016)
Pastor’s Details

Details for Directory.

The details that appear in the directory will based on the information in this form.
If any details change please complete this form and advise the CRC National Office

Please email this form to [email protected]

or by post to:
CRC Churches International
185 Frederick Road, Seaton, SA, 5023

SURNAME:
FIRST NAME:
TITLE: Pr
CHURCH:
SENIOR MINISTER:
BIRTH DATE:
SPOUSE FIRST NAME:
SPOUSE TITLE:
SPOUSE BIRTH DATE:
WORK PHONE NO:
RESIDENTIAL ADDRESS:
RESIDENTIAL SUBURB/TOWN:
STATE:
POSTCODE:
RESIDENTIAL PHONE NO:
MOBILE PHONE NO:
SPOUSE MOBILE:
E-MAIL ADDRESS:
POSTAL ADDRESS:
POSTAL SUBURB/TOWN:
STATE:
POSTCODE:
CREDENTIAL HELD:
RETIRED: YES/NO
Date First Credentialled:

Version April 2018 Page 1 of 1

Specifications for use of the logo of CRC Churches International

The logo shown above is Copyright © 2012 National Council of the CRC Churches
International and may only be used with permission.

Administration of use of the logo is conducted on behalf of the National Council by the
Australian Office of CRC Churches International, 185 Frederick Road Seaton SA 5023.

Permission to use the logo on letterheads and office stationery, newsletters and promotion
material is granted to all CRC Churches provided that the following conditions are met:

1. The logo may only be used by churches that are affiliated with CRC Churches
International as defined by the constitutions of the State Councils of the Christian
Revival Crusade.

2. The logo may be used on stationery, handbills, tracts and documents.

3. No alteration to aspect, dimensions or font typeface is permitted.

4. On stationery, the logo is situated at the top of the page.

5. On newsletters, handbills and tracts etc., the logo must be no less than 20 by
21mm.

6. On signage, the logo must be of a size that clearly identifies a connection with the
CRC when seen from a reasonable distance.

Permission to use the logo electronically in Internet web pages is also granted to affiliated
CRC churches as defined above. Only the logo supplied by the National Office of CRC
Churches International Australia without alteration to colours, size, dimensions or fonts may
be used.

Any other use of the logo is a breach of copyright.

The logo is available from:

National Office
CRC Churches International Australia
185 Frederick Road
Seaton SA 5023
Tel: (08) 8356 6999
Fax: (08) 8235 1891
E. [email protected]
 USING THE CRC CHURCHES WEBSITE
www.crcchurches.org

Introduction:

The CRC Website has been established to provide a public face of our movement to people around the world
through which we can showcase the ministry of our churches, and also to provide information to CRC Pastors,
leaders and church members.

The website has two access levels. When you first log onto the site you will see what is accessible to “public”.
This page displays what the public is able to access. The website is continually being updated with new posts,
information and resources.

Across the top of the page there are a series of menus that provide details about various aspects of our
movement. These include;

HOME – this will return you to the opening page at any time

ABOUT – this provides information about the CRC Churches Movement. Here you can access our
Charter, Vision and Mission Statements, Strategic documents and the such like.

CHURCHES - this shows every church in Australia, plus our key churches around the world as an icon on a
map. Any icon can be clicked on to view information about the particular church, and link
directly to that church’s website

DEPARTMENTS- this section links directly into the different departments of the CRC, such as Church planting,
Missions, Evangelism, Kids, Youth etc. where you will be able to find specific information
about what’s happening and what’s being planned in these areas.

STATES - this menu gives access to the individual State Council pages, which provides information
about State events, training programs, calendars and programs.

MORE- this button opens up an additional menu with a plethora of additional options. Some that
may be of interest are:

• Pastoral Positions Vacant ... current open position in the CRC

• CRC Document Library ... the place to download all our CRC documents and
resources
 • SHOP ... to purchase books or video online
• CONNECT – Member Log In ... here is where you can gain access to our online
forums and chat rooms. To do this you will need to have a username and password.
If you have not been given one of these, then contact Peter Gillard via
[email protected] to have this organised.

On the main page in the left hand side column there are some additional options;

Groups - If you have logged in using your username and password then this will allow access to online
forums and chat rooms.

SHOP - The icon links to the CRC Online Shop ... your one stop shop for all CRC resources

TRAINING - The link to the CRC Training site with information adn access to courses

SUBSCRIBE - Will allow you to subscribe if you are not already a member

NEW HERE - Will allow you to set up to see posts of particular interest to you ... such as for your state or
country.

CALENDAR - The link to the Google calendar with all the CRC dates included. For example ... find out when
the National conference will be next year?

In the right hand column there is information for everyone to see in the form of current posts according to the
date they occurred. This will include updates from recent conferences and gatherings as well as videos from
some of our CRC missions projects.

At the bottom of the page there is another menu which will give access to the same pages as the MORE menu
at the top of the page.

If you experience any problems with the CRC website, or have ideas about improvements that could be made,
contact Peter at the CRC National Office ([email protected], 08 8356 6999)
Declaration of Faith
Of CRC Churches International

CRC Declaration of Faith - 1

DECLARATION OF FAITH
The CRC Churches International believes in and presents the following basic
truths:

1. The Canonical Scriptures

The Scriptures, as originally written, are infallible and inspired by God.
They alone constitute the sole and absolute authority in all matters pertaining to Christian faith
and practice.
They are not to be added to, superseded, or changed by later tradition or supposed
revelation; and because the Bible is the completed revelation of God,
Whatever is not contained therein is not to be declared as an article of faith.
Matthew 4:4; 5:17-18; 24:35; John 5:39; 10:35; 17:17; Acts 28:23; 1 Corinthians 2:7-16; 2 Timothy
3:15-17; 2 Peter 1:19-21

2. The Godhead
There is one God, perfect and holy, existing eternally in the three Persons of the Father, the
Son and the Holy Spirit; the Creator and Preserver of all things, visible and invisible.
These three distinct persons are co-equal and co-eternal in every respect, though each person
of the Godhead possesses His own characteristics, and each performs His own specific divine
works in total unity and harmony with the others.
Matthew 3:16-17; 28:19; John 14:16-17; 1 Corinthians 12:4-6; 2 Corinthians 13:14; Ephesians 2:18;
4:4-6

3. God the Father

God the Father is the first Person of the triune Godhead. He has always been the Father from
all eternity. As the eternal Spirit, He is personal, ever-present, sovereign, self-existent,
invisible, immortal, holy, unchanging, good, merciful, all-powerful, all-knowing, loving,
gracious, faithful and just.
God gave His son, Jesus Christ, for mankind's redemption.
1 Corinthians 15:24-28; John 3:36; Matthew 6:13; 19:26; Hebrews 12:7ff; 1 John 1:3; Revelation
4:11; Leviticus 11:44; 20:26; Acts 17:27-28; Genesis 17:1; 18:14; 21:33; Mark 14:36; Luke 1:37;
18:27; John 4:24; Colossians 1:15; Malachi 3:6; Numbers 23:19; Exodus 3:6, 13-14; Deuteronomy
4:39; Daniel 4:35; 2 Corinthians 1:3; Psalms 5:4-5; 25:8; 89:26,28; 90:2; 102:25-27; 103:13;
107:1; 139:1-12; Isaiah 40:25, 28; 46:9-10; 57:15; 63:11-16; Romans 2:4; 8:28; 12:1

CRC Declaration of Faith - 2

4. Jesus Christ the Son
Jesus Christ the Son is the second Person of the triune Godhead.
He is the eternal Son of God. He is the Lord of all creation. He was pre-existent before He
came to earth and is pre-eminent above all things.
He was the Word made flesh, supernaturally conceived by the Holy Spirit, born of the virgin
Mary, and perfect in nature, teaching and obedience. He was truly God and truly man.
He lived a sinless life and died on a cross as a vicarious sacrifice, shedding His precious blood
for the remission of sin for all mankind. He is the only Saviour for the sins of the world.
He rose from the dead in His own glorified body for man's justification, ascended into heaven
and will personally return in glory to establish His kingdom on earth.
He is the Head of His body, the Church, and Victor over all the powers of darkness. He now
reigns at the right hand of the Father.
John 1:1-3; Isaiah 7:14; 9:6; Matthew 1:18-25; John 14:9; 17:1,5; Philippians 2:5-11; Hebrews 7:23-
28; Acts 1:11; Matthew 24:30; Acts 10:36; Matthew 26:28; Romans 5:1,18; Acts 13:39; Ephesians
5:23; Colossians 2:15; Hebrews 1:3; 8:1; 12:2; 1 Peter 3:22

5. The Holy Spirit

The Holy Spirit is the third Person of the triune Godhead.
He is a divine Person, co-equal and co-eternal with the Father and the Son.
He is the Giver of life. He convicts the world of sin, righteousness and judgment. He unites
man to Jesus Christ in faith and brings about the new birth. He dwells within the regenerate,
producing in them the fruit of the Spirit and enabling them to grow in sanctification.
The Holy Spirit inspired prophets, priests, judges and kings, anointed Jesus Christ for His
ministry, filled the Church with Pentecostal power, and quickens the mortal bodies of believers
to the service of God.
John 14:16-17,26; 16:8-11; 1 Corinthians 12:13; John 3:5; 1 Corinthians 6:19; Romans 8:9-11;
Galatians 5:22-23; 2 Corinthians 3:17-18; 1 Peter 1:2, 10-12; 2 Peter 1:20-21; Luke 4:1, 18-21; Acts
2:4; 4:31

6. Man
God created man in His own image and likeness by a specific act of creation.
Though man was originally morally upright and perfect, he fell by voluntary transgression
through the original sin of Adam and Eve. Consequently, all mankind is separated from God
and his original state of righteousness, and is totally incapable by himself of returning to God.
Fallen man, whatever his character or attainment, is lost and without hope apart from the
salvation available in the Lord Jesus Christ.
Genesis 1:26-27; Romans 5:12, 16-17; Jeremiah 17:9; Ephesians 2:1-3, 12; John 6:44; John 3:3-7;
Acts 4:12; 2 Corinthians 11:3

7. The Devil
The devil is a fallen angel who by his influence brought about the downfall of man, and now
as the god of this world seeks to destroy humanity. Every believer has access to absolute
authority in Jesus Christ over all the power of the devil because Christ's substitutionary death
has stripped the devil of his power and authority.
The devil and his evil spirits will be consigned to eternal punishment at the judgment.
Genesis 3:1-5; Matthew 25:41; Luke 10:18-19; 2 Corinthians 4:4; Ephesians 2:2; 6:11-12; Colossians
2:16; James 4:7; 1 Peter 5:8-9; 1 John 3:8; Jude 6; Revelation 12:7-9, 11-12; 20:10

CRC Declaration of Faith - 3

8. Salvation
Salvation is solely by grace and is received through genuine repentance toward God, and
wholehearted trust in the Lord Jesus Christ. It is also known as the "new birth", and is an
instantaneous and complete operation of the Holy Spirit, whereupon the believing sinner is
justified, regenerated, sanctified, given eternal life, adopted into the family of God and
becomes a new creation in Jesus Christ.
There is no other means by which mankind may be saved, except through the salvation
provided by the Lord Jesus Christ.
Through Christ's great redemptive act there is forgiveness of sin, liberation from bondage to
the world, and freedom in His Spirit.
Salvation produces an upright and moral life.
Ephesians 2:8-9; Romans 5:1; Acts 2:38; 3:19-21; 4:12; 13:31; Titus 3:4-7; Ephesians 1:5,7; Galatians
6:14-15; 1 Corinthians 1:30; 2 Corinthians 3:17

9. The Church
The church comprises all "born again" believers of all nations and denominations, under the
headship of the Lord Jesus Christ.
The primary task of the Church is to teach all nations and to make disciples, bringing the
Gospel to bear on every aspect of life.
The church expresses itself in the world through local congregations which gather for worship.
The primary mission of the church is the redemption of the lost.
Romans 12:4-5; 1 Corinthians 12:27ff; Ephesians 5:23, 26-27; 2:22; 1 Peter 2:5,9; Titus 2:14;
Matthew 28:19-20

10. The Ordinances

There are two perpetual ordinances ordained by the Lord Jesus Christ for all Christians, which
equally proclaim His death, burial and resurrection. When
the preaching of the Word conveys the real meaning inherent in these ordinances, and faith is
aroused in the recipients, then the Holy Spirit produces great benefits.
Romans 8:11; 10:17

10.1. Believers’ Baptism

The believer is baptised by immersion in water upon profession of his faith in the Lord Jesus
Christ.
Baptism is an integral part of Christian initiation, but not essential for salvation.
It symbolises identification of the believer with Christ's death, burial and resurrection;
separation from the old way of life unto the Lord; and the newness of life now available in
Christ.
Matthew 28:19; Mark 16:16; Acts 2:38,41; 8:12-13, 36-39; 9:17-18; 10:47-48; 16:14-15; 18:8;
19:4-5; 22:16; Romans 6:3-5; Galatians 3:26-27; Colossians 2:12; 1 Peter 3:20-21

10.2. The Lord's Supper

The Lord's Supper is a meeting of believers in which bread and wine, symbolising His body
and blood, are shared in remembrance of Christ's death, in proclamation of His presence, and
in anticipation of His Second Coming.
It speaks of the new and eternal covenant made by God with man, and is sealed with the
blood of His Son, Jesus Christ.
This ordinance should be celebrated regularly by all genuine believers, for it reminds the
believer that Christ has provided for his every need, and that at the appointed time Christ is
coming for His Church.
Matthew 26:26-29; Mark 14:22-25; Luke 22:15-20; 1 Corinthians 10:16-17; 11:20-26

CRC Declaration of Faith - 4

11. The Baptism in the Holy Spirit
The Baptism in the Holy Spirit is distinct from the "new birth", and is accompanied by speaking
in other tongues as the initial evidence, as the Holy Spirit gives utterance. This gracious and
supernatural gift of power was not only for the early disciples, but is a gift available to all
believers of every generation. It is received by faith.
It endows believers with power to be effective witnesses for Christ, and gives them access to
the nine supernatural gifts of the Holy Spirit.
Mark 16:15-20; Luke 24:49; John 7:37-39; Acts 1:8; 2:1-40; 8:15-19; 10:44-47; 19:1-7; Luke
11:13

12. The Gifts of the Holy Spirit

The various supernatural gifts of the Holy Spirit, such as word of wisdom, word of know-ledge,
faith, gifts of healing, working of miracles, prophecy, discernment of spirits, tongues and
interpretation of tongues are an integral part of the worship and ministry of the Church.
The gifts are primarily to edify and equip the Church for ministry, and should be in harmony
with the fruit of the Holy Spirit.
The gifts are given by the Holy Spirit and are exercised through the believer by faith.
1 Corinthians 12ff; Romans 15:19; Hebrews 2:4; Acts 3:4-7; 5:3; 11:28-30; 13:9-11; 16:18; 27:10,
22-25; 1 Corinthians 12:7; 13:1-2

13. The Fruit of the Spirit

The fruit of the Holy Spirit, such as love, joy, peace, patience, gentleness, goodness,
faithfulness, meekness, and self-control, characterise the life of the true believer and the true
ministry of the Church. Such fruit is the natural result of the life of the Spirit in the believer.
Galatians 5:22-26; Colossians 3:12ff; 12:9ff; 1 Corinthians 13:1ff; John 15:1ff

14. Divine Healing

The Bible contains a healing covenant affirmed in both Testaments, providing spiritual and
physical health and well-being for the whole person, and divine deliverance from all bondage
to the power of Satan. The basis of this covenant for every believer is reconciliation through
the atonement of Jesus Christ, which provides the means by which the whole man, spirit, soul
and body, may be delivered from the power and effects of sin, sickness and disease. Jesus
Christ gave His disciples authority and power to heal all kinds of sickness and disease, and to
minister deliverance to those bound by demonic power.
We believe that divine healing and divine deliverance are available to all, through faith in
the redemptive death and victorious resurrection of the Lord Jesus Christ.
Exodus 15:26; Isaiah 53:4-5; Matthew 8:16-17; 1 Peter 2:21-24; 1 Thessalonians 5:23;
1 Corinthians 11:23-32; James 5:14-16; Mark 16:17-18; Matthew 10:1

15. Prayer
Prayer is communion with God by which the believer can offer supplication, intercession and
thanksgiving. It is the right and privilege of every believer to speak the word of faith, to pray
with authority and so release the transforming power of God.
Through prayer, the believer can communicate with God and receive comfort, guidance,
reassurance, encouragement, direction and edification.
Psalm 100:4; Jeremiah 33:3; Matthew 7:7-8, 11; 21-22; John 14:13-14; 16:23-24; Ephesians 6:18;
Philippians 4:6-7; James 1:5-6; 1 John 5:14-15; John 4:24; Romans 8:26-27;1 Corinthians 14:14-15;
Jude 20

CRC Declaration of Faith - 5

16. The Resurrection
There will be a bodily resurrection of the just and of the unjust; for the former, a resurrection
into eternal life and immortality; for the latter, a resurrection into judgment.
We believe in the eternal punishment of people who wilfully reject and despise the love of
God manifested in the great sacrifice of His Son upon the cross for their salvation.
Isaiah 26:19; Daniel 12:2-3, 13; John 5:28-29; 6:39-40; 1 Corinthians 15; Revelation 20:4-6, 11-15;
Philippians 3:21

17. Prophecy
It is generally accepted that Bible Prophecy has been progressively fulfilled during the course
of history and that the Church age will be brought to a close by a series of prophesied events
such as the Battle of Armageddon and culminate in the visible, personal and glorious return of
the Lord Jesus Christ. This will be associated with the first resurrection, the translation of those
alive in Christ, the Judgment Seat of Christ, the binding of satanic powers, the establishment of
Christ's millennial reign, after which period the second resurrection and Great White Throne
Judgment will take place.
Ezekiel 38; 39; Joel 2; 3; Zechariah 14:1-20; Matthew 24:29-44; Mark 13:24-37; Luke 21:24-36;
Acts 1:11; 2:17-21; 2 Peter 3:1-14; Revelation 16:12-16; 20:1-15

CRC Declaration of Faith - 6

 CHARTER
OF CRC CHURCHES INTERNATIONAL

1. PREAMBLE

The CRC Churches International has been raised up by God as a fellowship of local
churches and ministers with a purposeful spiritual vision, mission, ministry and set of
shared core values. These succinctly expressed statements reveal our deeply held
beliefs and underpin and guide all of our various activities.

Our movement (previously known as the National Revival Crusade 1945-1952;

Commonwealth Revival Crusade 1952-1963; and Christian Revival Crusade 1963-
1998) began during World War II, offering hope to our Nation whose very existence
was being threatened. It was birthed with a passion to reach lost people with the
gospel of Jesus Christ and to crusade for a national Christian revival with a unique
Australian approach to ministry. In this Charter we state those convictions that give
this Movement its distinctive and identifying features. The principles expressed in
the Charter are the basis for affiliation with, and continuing fellowship in, CRC
Churches International.

In the mid 1980s it was recognized that the CRC, which commenced in Australia and
New Zealand in the 1940s, became an inter-connected International Movement with
Papua New Guinea being its largest constituent member. In the 1990s CRC Churches
International was operating in the Philippines, China, Solomon Islands, Fiji, Vanuatu
and Sri Lanka. With the continuing expansion of the CRC into numerous nations
throughout the world, it is anticipated that other national CRC Movements will be
invited to join this Association of CRC National Churches.

2. TRIBUTE TO FOUNDER

Recognition is given, and tribute is made, to Pastor Leo Cecil Harris, who through his
unique abilities and apostolic ministry was used by God to establish and give
leadership to this fellowship of churches in 1945. He was recognised as President of
the fellowship until his decease on the 24th September, 1977.
Charter of the CRC Churches International

3. OUR VISION AND MISSION

3.1 Our vision is to help expand the Kingdom of Jesus Christ on earth by creating Bible-
based contemporary local churches and ministries (Acts 1:8).

3.2 Our mission is to exalt Jesus Christ in all that we think, say and do, and to extend His
influence throughout the world by:
• Proclaiming Christ’s Gospel with the expectation that supernatural signs will
follow as the normal New Testament pattern (Mark 16:15-20);
• Planting Christ-centred churches that are autonomous, interdependent and self-
propagating (Acts 14:21-28);
• Promoting Christ-glorifying Christian communities which outwork the
miraculous and character transforming ministry of the Holy Spirit (Acts 2:42-47);
• Producing Christ-following disciples who seek to obey the Great Commandment
and Great Commission (Matthew 22:36-40; 28:18-20).

4. OUR CORE VALUES

4.1 WORD BASED

We believe that God will work through His living, authoritative and relevant
Bible.

We show this value by:

• Ensuring that all our theology, ministry practices and organisational policies
and processes are Biblically based;
• Continually reforming ourselves, our local churches and our movement by
aligning ourselves to God's Word.

4.2 MULTIPLYING CHURCHES

We believe in the God-inspired multiplication strategy of covering the earth with
churches.

We show this value by:

• Ensuring our churches are autonomous and interdependent for the
purpose of reproducing new churches;
• Continually releasing our people to outwork the Great Commission
blueprint for New Testament revival as mandated by Jesus.

4.3 INTERDEPENDENT MINISTRIES

We believe in connected, cooperative and accountable ministers and churches.

We show this value by:

• Ensuring our church leadership teams avoid the extremes of both
independence and dependence, through responsible and accountable practices;
• Continually looking to Jesus as the Head of the church, to call and anoint the
right men and women to lead the churches of our movement.

Amended May 2005 Page 2 of 9

Charter of the CRC Churches International

4.4 NEW CREATION MESSAGE

We believe in the liberating power of the New Creation Message that secures and
strengthens our foundations in Christ.

We show this value by:

• Ensuring that we teach “rest” in the finished work of Christ’s death on the
cross and His resurrection on our behalf, and in the reality of Christ in us
through the person of the Holy Spirit;
• Continually enforcing our authority in Christ and appropriating all the
privileges we now possess as members of God's Family.

4.5 GOSPEL OF GRACE

We believe in a Gospel-centred and grace-pervading Christian message that must
never be added to or changed.

We show this value by:

• Ensuring that we maintain our abiding conviction that Jesus Christ can save
and transform anyone who places their full trust in Him;
• Continually embracing repentance and obedience as integral aspects of our
response to God’s grace.

4.6 STABLE SPIRITUALITY

We believe in a balance between the ‘Word’ and the ‘Spirit’ as we express our
dependence on Jesus Christ.

We show this value by:

• Ensuring that we equally value the Word of God and the Spirit of God as
absolutely essential for the growth and stability of all believers, ministers and
churches;
• Continually assessing that works attributed to the Holy Spirit align with the
inspired Word of God.

4.7 CONTEMPORARY MINISTRY

We believe that our churches should be creative and culturally relevant while
remaining doctrinally pure.

We show this value by:

• Ensuring that we prayerfully and wisely adapt and change our worship modes,
outreach methods and organisational processes;
• Continually monitoring that we maintain our Biblical beliefs and principles as
we effectively relate to our constantly changing society.

Amended May 2005 Page 3 of 9

Charter of the CRC Churches International

4.8 HARMONIOUS RELATIONSHIPS

We believe in pursuing unity and walking in love in our churches and amongst
our ministers.

We show this value by:

• Ensuring that integrity and right relationships are paramount, so we can
experience the Godly power and spiritual synergy of dedicated teams;
• Continually working at love and unity, doing all in our power to strengthen
and develop the ties that bind us together.

4.9 DYNAMIC FAITH

We believe in a forward-moving and daring faith that undergirds everything we
do for Jesus Christ.

We show this value by:

• Ensuring that we move in a faith realm that prays, believes and acts according
to the Holy Spirit's confirmed leading;
• Continually affirming that faith is the means by which our potential authority
in Christ is outworked in real spiritual power.

4.10 SELFLESS SERVICE

We believe in the call and cost of Christ-appointed ministers who willingly
embrace sacrificial servant-hood as a way of life.
We show this value by:
• Ensuring that CRC Ministers know the depth of spiritual passion that comes
from an authentic call of God;
• Continually encouraging people to value the cost of being a servant of Jesus,
resisting the temptation to desire a crown without a cross.

5. OUR MINISTRY FOCUS

5.1. DYNAMIC CHURCHES

We will resource our churches and their leadership teams to grow, be healthy and
reach their God-given potential.
5.2. CHURCH PLANTING
We will align ourselves with Christ’s master-plan for world evangelisation by
Spirit-led church planting.

Amended May 2005 Page 4 of 9

Charter of the CRC Churches International

5.3. MINISTRY TRAINING

We will provide Christian education for all age groups and work towards
releasing the divinely bestowed ministry-gifts of Christ into full operation within
the church.
We will facilitate the identification of new ministers, invest in their training,
entrust them with ministry opportunities and release them to fulfil their God-
given call.

5.4. WORLD MISSIONS

We will embrace Jesus’ Great Commission as our first priority, accepting the
responsibility for developing a world missions vision in our churches. We will
support and engage in missionary enterprise in other lands with a view to
establishing indigenous local churches and ministry ventures.

5.5. YOUTH AND CHILDREN

We will impact the youngest of our generation for Jesus by inspiring and
equipping our churches to have spiritually effective ministries for children and
youth.

5.6. EVANGELISM
We will propagate the message of the Word of God and engage in evangelism by
all means, such as public meetings, the printed page and the mass media.

5.7. KINGDOM CITIZENS

We will encourage an attitude of Christian fellowship toward all believers in
Christ and will honour all civil governing authorities according to the Scriptures.

5.8. FAMILY VALUES

We will uphold marriage as a life-long, monogamous, legally-performed marriage
between a man and woman, in which there is constant love, continual care,
mutual respect, Godly order, submission and sexual intimacy. We also uphold
the family as the basic social unit of society.

6. THE CRC AND THE CHURCH UNIVERSAL

We recognise that, within the framework of the Church Universal, there is the necessity
to be associated with a group of churches of common faith, values, vision, mission and
leadership. The CRC is such a group and believes that association with it should not
interfere with our love for, and fellowship with, the Church Universal in whatever
contact we may have with it.

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Charter of the CRC Churches International

7. THE LOCAL CHURCH

We accept the New Testament portrayal of the Church Universal organised into
autonomous, interdependent and self-propagating local churches. Our concept of the
local church is that of a loving Christian community that is:

7.1. Autonomous i.e. self-governing having full authority to manage its own affairs
and self-ministering, having sufficient ministry-gifts to lead its congregation
according to the Ephesians 4:11-16 pattern;

7.2. Interdependent i.e. relationally connected, cooperative and accountable to the

CRC family;

7.3. Self-propagating i.e. seeing itself as a base for outreach activities as expressed in
the Vision and Mission of the CRC, conducted either on its own local initiative or
in cooperation with other local churches;

7.4. Governed by Overseers (or by whatever title the spiritual oversight may be
known) and served by Deacons or any other such Helpers; and

7.5. Composed of people who:

7.5.1 Are saved through faith in the Lord Jesus Christ;
7.5.2 Are baptised in water by immersion;
7.5.3 Ideally are baptised in the Holy Spirit;
7.5.4 Are in submission to the ministry team and spiritual oversight as they
shepherd, disciple and lead the local church; and
7.5.5 Hold membership in no other local church.

8. PRINCIPLES OF FELLOWSHIP:

8.1. We accept that fellowship finds expression on various levels of life and activity,
such as fellowship between people and God; within a local church; between local
churches in a group like the CRC; and with the Church Universal on both a
personal and local church level.

8.2. While recognising that fellowship will be the stronger and more intimate in the
smaller and closer circles, we accept that fellowship in all of the above spheres
(8.1) can be maintained without conflict of loyalties if a proper sense of priorities
is held.

8.3. Fellowship is preserved only when privileges are counterbalanced by the

following indispensable factors:
8.3.1 Loyalty within our CRC fellowship and to its values, vision, mission and
ministry is maintained;
8.3.2 Contribution to our CRC fellowship is made from the resources of each of
its members;

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Charter of the CRC Churches International

8.3.3 The discipline of fellowship is accepted, each assuming the

responsibilities and restrictions resulting from his/her loyalty to the CRC
and its ideals.

8.4. We accept that the principles of fellowship are violated when any one member
takes independent action knowing that it is contrary and harmful to the interests
and desires of the fellowship as a whole, whether in their local church, within our
CRC family, or in the Church Universal.

In every case, liberty of action must be limited by consideration of the interests of

others within the fellowship.

9. MINISTERIAL POLICY

The following policy is accepted as governing all ministry functioning in and for the
CRC.

9.1. Only credentialed persons, or those endorsed by the National or State Executives,
may officially represent the CRC.

9.2. It is expected of such persons that they give due respect to the churches to which
they are invited and at all times maintain the highest ideals of Christian
fellowship and ministerial and financial ethics. A reciprocal policy by persons
visiting CRC churches is expected and appreciated.

9.3. CRC platforms are open to all ministers approved by the respective local
oversight, subject to the Principles of Fellowship set out in Clause 8.

9.4. While CRC churches are encouraged to give generous financial assistance to
visiting ministers, such ministers should be requested not to solicit funds, nor to
seek names and addresses of members for follow-up purposes, without the
approval of the local oversight.

9.5. It is expected that visiting ministers will avoid presenting any doctrine, publicly
or privately, to any member of a church, knowing that it is contrary to what is
normally taught in the church concerned; or to distribute magazines or other
literature, audio tapes, videos, cd’s, dvd’s etc., unless the approval of the
recognised oversight of the church is obtained.

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Charter of the CRC Churches International

10. FINANCIAL ETHICS

10.1. Inasmuch as finance plays an important part in the activities of local churches, we
accept that the highest possible standard of ethics must be maintained in view of
the following considerations:

10.1.1 Responsibility to Jesus Christ as His stewards;

10.1.2 Faithfulness to the people who have entrusted their offerings;

10.1.3 A good testimony before the community as a whole;

10.2. In practically outworking this principle, and to ensure we are beyond reproach in
this area, it is expected that:

10.2.1 A proper accounting system shall be adopted as required by the civil

authorities;

10.2.2 the financial affairs of the local church shall be managed by a responsible
officer, or officers who are accountable to the senior governmental
authority of their local church;

10.2.3 A balance sheet and a complete financial report shall be furnished each
year to the members;

10.2.4 Books of account shall be duly audited each year by a non-

member of the church and presented to the members for their
endorsement.

11. DECLARATION OF FAITH

The CRC believes in and presents the following basic truths:

• In the Bible as the inspired Word of God.
• In God, the Creator, who has revealed Himself in the Persons of the Father,
Son and the Holy Spirit;
• In the Divinity and sinless Humanity of Jesus Christ, and in His miraculous
ministry, His suffering and death on the Cross as the only Saviour for the sins
of the world, and His resurrection from the dead;
• That Jesus will return to the earth as its final Judge of the living and the dead;
• That all people fall short of God’s perfect standard and can only find
forgiveness through faith in the saving work of Jesus Christ;
• That all people who have put their faith in Jesus Christ will witness a
transformation in their lives, exemplified by repentance and holiness of
conduct;

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Charter of the CRC Churches International

• In Christian Baptism, by full immersion in water, of those who have

personally placed their faith in Jesus Christ;
• In regularly celebrating the Lord’s Supper, remembering Jesus Christ’s saving
work;
• In the Baptism in the Holy Spirit, with the normal initial evidence of speaking
in unknown languages;
• In the miraculous gifts of the Holy Spirit;
• That God heals the sick today through active faith in His grace;
• In the power of prayer;
• In God’s community of believers, the church and its responsibility to spread
the message of the Gospel to all people and nations.

12. ALTERATIONS TO CHARTER

Alterations, additions to, or repeal of any of the provisions of this Charter shall be made:

12.1. By a two-thirds majority of members present; and

12.2. At a properly convened meeting with a four tenths quorum of the National
Council of the CRC Churches International – Australia Inc; and

12.3. After sixty days written notice has been given to all those holding a
National Minister’s Credential, with details of proposed alterations, etc.

End Document.

Amended May 2005 Page 9 of 9

 CONSTITUTION

CRC CHURCHES INTERNATIONAL

AUSTRALIA INCORPORATED
Ratified at CRC Churches International Australia National Council Meeting
1st October 2015 at Kingston City Church, Melbourne, Australia.

TABLE OF CONTENTS Page

1. Preamble 2
2. The Name 2
3. Definitions 2
4. Principles, Objectives and Powers 3
5. Ministers 4
6. State Councils 8
7. National Council 9
8. National Conference 10
9. National Executive 13
10. Duties of National Executive Members 15
11. Marriage, Divorce, Re-marriage and Sexual Conduct 16
12. Disputes 17
13. Other Provisions 17
14. Alterations to the Constitution 18
15. Common Seal 18
Appendix 1 – Procedures for resolving disputes and terminations 19
Appendix 2 – Procedures for appointment of Local Church Delegates 25
Constitution of CRC Churches International Australia Incorporated

1. PREAMBLE
1.1. The CRC Churches International has been raised up by God as a fellowship of
local churches and ministers with a purposeful spiritual vision, mission, ministry
focus and set of shared core values. These succinctly-expressed statements
written into our Charter reveal our deeply-held beliefs and underpin and guide
all of our various activities.
Our movement (previously known as the “National Revival Crusade” (1945 -
1952); “Commonwealth Revival Crusade” (1952 -1963); and “Christian Revival
Crusade” (1963 -1998)) began during World War II, offering hope to our nation
whose very existence was being threatened. It was birthed with a passion to
reach lost people with the Gospel of Jesus Christ and to crusade for a national
Christian revival with a unique Australian approach to ministry.

1.2. CRC Churches International at national level has expression through a

fellowship of local churches and ministers who are affiliated with recognised
CRC Churches International - State Councils, and who work together in co-
operative fellowship which is based on mutual love and respect.

1.3. Each State Council is required to draw up a Constitution incorporating the

requirements of both the Charter and Constitution of CRC Churches
International Australia.

2. THE NAME
2.1. The name of the Organisation is: "CRC Churches International Australia
Incorporated” - also referred to as the “CRC” or "National Council," and its
Constitution is hereinafter referred to as the “National Constitution.”
2.2. Any State Council (refer to clause 6) in affiliation with the National Council shall
be required to use the following name style "CRC Churches International (name
of State) Incorporated".
2.3. The National Council may register the name of CRC Churches International in
any State where there is no recognised State Council (subject to legal
requirements).

3. DEFINITIONS
In this Constitution, and unless a contrary intention is apparent –

“Act” means the South Australian Associations Incorporation Act 1985.

“Constitution” means the Rules of the Organisation.
“Charter of the CRC Churches International Australia” means the document that sets
out the Vision, Mission, Values, Ministry Focus, Ethics and Beliefs of the Organisation.
“Members” means persons holding a National Minister’s Credential, according to
clause 5.3.1.4 of this Constitution.
“Membership” means the status of Members.
“Associate Members” means persons holding any of the other credentials specified in
clauses 5.3.1.1, 5.3.1.2, 5.3.1.3, 5.3.1.5.
“Associate Membership” means the status of Associate Members.
“Delegate” means a Local Church Delegate with voting rights appointed according to
the procedures as set out in Appendix 2 of this Constitution.

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Constitution of CRC Churches International Australia Incorporated

“National Council” means the Organisation.

“National Executive” means the Management Committee of the Organisation.
“Annual General Meeting” means the meeting of the Members and Associate Members
of the Organisation called according to clause 8.3.2 of this Constitution.
“Financial Year” means the year determined by the National Council as the period over
which the finances of the Organisation are recorded, assessed, audited, and submitted
for endorsement at the Annual General Meeting.
“National Conference” means the annual gathering of all Members, Associate
Members and leaders of local churches for fellowship, discussion, encouragement and
promotion of the vision and purposes of the Organisation according to clauses 8.1 and
8.2 of this Constitution.
“State Council” means the CRC Churches International Australia as formed and
registered in a state or states of Australia according to clauses 1.3, 6.1 and 6.2 of this
Constitution and which is a corporate member of the Organisation.
“Local Church” means a local community of Christian believers who are affiliated with
the CRC Churches International Australia according to the requirements of the Charter,
the National Constitution, and the relevant State Constitution and which is a corporate
member of the Organisation.
“Policy Documents” means the documents approved by the National Council for the
Organisation according to clause 4.3.

4 PRINCIPLES, OBJECTIVES AND POWERS

4.1 The National Council exists to represent the CRC in Australia in the promotion of
Jesus Christ and to therefore and otherwise facilitate: the training and
recognition of ministers relating to the States; the ongoing provision of training
opportunities for ministers, leaders and lay people; the maintenance of CRC
standards of ethics; the promotion of home and overseas mission in the planting
and the recognition of outreach churches and ministries through governing or
sponsoring churches; the formal recognition of affiliating churches; the provision
of services and departments such as youth and children, etc., to work with
churches, regions and State Councils accordingly; the encouragement and
recognition of CRC ministry networks and activities, etc. for ministers; the
representation of the CRC in other forums including representation on other
bodies where there is a common interest such as interdenominational bodies
and events; the promotion and support and establishment of other para-church
organisations such as Christian schools, bible societies, missions societies,
mercy ministries, charitable bodies, etc; and cooperation with secular
organisations with a public interest resonating with the Christian cause or ethics;
and to therefore raise whatever resources and assets which may be required to
sustain the current and future needs of the National Council in whatever
capacity it may be able and may so determine in fulfilling these purposes.

4.2. The National Council accepts the Vision, Mission, Values, Ministry Focus,
Ethics and Beliefs set down in the "Charter of CRC Churches International",
(hereinafter referred to as the 'Charter') and the approved policy documents of
the Organisation.

4.3. The approved policy documents of the Organisation are those documents so
designated by resolution in accordance with clause 8.4.1.1 hereof.

4.4. From time to time the National Executive may develop documents as guidelines
which may be offered and recommended for use by the State Councils,
Credential Issuing Authorities or other sub-committees and local churches as
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Constitution of CRC Churches International Australia Incorporated

appropriate. These documents collectively will be referred to as “CRC

Ministerial Guidelines”.

4.5. The assets and income of the Organisation shall be applied solely in
furtherance of the principles and objectives and no portion shall be distributed
directly or indirectly to the members of the Organisation except as bona fide
compensation for services rendered or expenses incurred on behalf of the
Organisation.
4.6 The National Council shall have all the powers conferred by section 25 of the
Associations Incorporation Act 1985 (SA).

5. MINISTERS
5.1. Ministry Gifts
5.1.1. The National Council recognises that various Ministry Gifts (i.e., men
and women gifted by God who are exercising significant ministries)
are given to the Body of Christ to enable it to function effectively.
5.1.2. These Ministry Gifts may have various levels of maturity and
expression and are duly recognised according to the nature of their
function.
5.2. Applications for Credentials, Fees, etc.
The procedures to be followed in applying for ministry recognition,
granting of credentials, setting of fees, etc. are defined in the current
"CRC Ministerial Guidelines" documents (refer to clause 4.4) of the
Organisation as recommended by the National Executive.
5.3. Classification of Ministry
5.3.1. The following credentials may be issued to people who are Ministry
Gifts within the Organisation:
5.3.1.1. Trainee Minister’s Credential
This Credential is issued by the State Council or officers nominated
by the State Council and may be issued to those in a
training/apprenticeship role, for the purpose of giving official
recognition to a person who:
• Fulfils regular pastoral, ministry and platform responsibilities in a
local church as a minister in training, or
• Has been given responsibility for an outreach under the auspices
of a CRC local church or a State Council, or
• Is pioneering a local church with the objective of it becoming a
recognised CRC Churches International Church, or
• Is fulfilling a viable form of ministry and is obviously a developing
Ministry Gift.
5.3.1.2. Minister’s Credential
This Credential is issued by the State Council or officers nominated
by the State Council and may be issued to a person under the
auspices of a CRC local church or State Council who is functioning
as:
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Constitution of CRC Churches International Australia Incorporated

• The Senior Minister of a local church, or

• An Assistant / Associate Minister continuing to perform an effective
ministry related to a particular locality.
5.3.1.3. Specialist Minister’s Credential
This Credential is issued by the State Council or officers nominated
by the State Council and may be issued to a person who is
functioning:
• In a specialised area of ministry under the auspices of a CRC local
church or a State Council, or
• As an itinerant minister under the auspices of a CRC State
Council, or
• As an effective minister, and is not covered by other credential
classifications.
5.3.1.4. National Minister’s Credential
This Credential is issued by the National Executive on the
recommendation of the relevant State Council or officers nominated
by the State Council as recognition of a ministry which is esteemed
as a Ministry Gift to the Organisation, and which may extend beyond
the particular realm or location of service concerned.

5.3.1.5. Affiliated Minister’s Credential

This Credential is issued by National Executive on the
recommendation of the relevant State Council or officers nominated
by the State Council, and may be issued to:
• A minister who is holding (or has recently held) the equivalent of a
National Minister’s Credential in another movement or
denomination and is moving into permanent ministry within the
Organisation, or
• A minister who is credentialed with the Organisation, but whose
ministry prevents the applicant from being closely involved in a
CRC Churches International church or State Council (e.g. working
overseas in a field or country where the Organisation is not
registered) or,
• A minister in a Para-Church ministry not covered by other
categories, or
• A minister of a local church that is considering becoming a:
a) Member Church of CRC Churches International Australia
or;
b) Church in fellowship with CRC Churches International
Australia.
5.3.1.6. Retired Minister’s Credential

This Credential is issued by National Executive on the

recommendation of the relevant State Council or officers nominated

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Constitution of CRC Churches International Australia Incorporated

by the State Council, and may be issued to a person:

(a) Who has held at least one of the Ministry Credentials defined in
clauses 5.3.1.2, 5.3.1.3, 5.3.1.4 or 5.3.1.5 for at least 10 years,
and
(b) Whose involvement at a State and/or National organisational level
is no longer appropriate (e.g. due to advanced age or ill health).
In being granted a Retired Minister’s Credential, such person would
no longer have voting rights nor be included in any quorum
requirements at State and National Council meetings and would not
be required to pay credential fees.
A Member or Associate Member wishing to be reclassified as a
Retired Minister should notify their State Executive; and on their
recommendation, the National Executive may process the
reclassification. Alternatively, the move for reclassification may be
initiated by the National Executive or the relevant State Executive, if
they deem that a particular Member or Associate Member is no
longer able to fulfil their organisational responsibilities; and in
consultation with the Member or Associate Member, make the
appropriate decision.
5.3.2. Credential Conditions and Expectations
The conditions and expectations pertaining to each of these
classifications are defined in the current "CRC Ministerial Guidelines"
documents (refer to clause 4.4) of the Organisation as recommended
by the National Executive.
5.3.3. Credentials may be issued to such persons who:
5.3.3.1. Are members of a recognised CRC Churches International church or
a local church acceptable to the relevant State Council or a ‘Para-
Church’ organisation acceptable to the relevant State Council.
5.3.3.2. Have the requisite proven natural and spiritual qualifications of an
Elder as described in:
• 1 Timothy 3:1-13
• Titus 1:5-16
• 1 Peter 5:1-10
5.3.3.3. Have the following characteristics:
• Demonstrate stability, wisdom and spiritual maturity in their
Christian walk;
• Express a Ministry Gift in accordance with Ephesians 4:11 etc.;
• Show integrity, loyalty and commitment to the fellowship and
concepts of CRC Churches International.
5.3.3.4. Agree to abide by the requirements of:
• The Charter of CRC Churches International Australia;
• The Constitution of CRC Churches International Australia -
National Council;
• The Constitution of CRC Churches International Australia - State
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 Constitution of CRC Churches International Australia Incorporated

Council, as applicable.
5.3.3.5 Adhere to the policy regarding Marriage, Divorce and Re-marriage
and sexual conduct in relation to credentials (refer to clause 11).
5.4 Termination of Membership
5.4.1 Any Member or Associate Member may, by notice in writing to the
National Chairman, terminate their Membership or Associate
Membership of the National Council by surrendering their credential,
and forfeiting all rights and privileges of persons holding a ministry
credential in CRC Churches International. Such termination shall take
immediate effect on receipt of the notice by the National Chairman.
5.4.2 Additionally, Membership or Associated Membership automatically
lapses whenever a person is issued a Retired Minister’s Credential.
5.5 Movement of Ministers
When Members or Associate Members propose to re-establish in a
new location, then it is expected that such a move should be made in
collaboration with:
• The respective State Chairman and any relevant appointed CRC
officers.
• The Oversight of each local church which may be affected.
5.6 Forfeiture of Credential
5.6.1. Should the Issuing Authority of a credential (as defined in clause
5.3.1) determine that a holder of a credential has violated the basic
requirements of Scripture, or this Constitution, or the Charter, in the
areas of:
• Use of finance, or
• Ministerial ethics, or
• Personal morality, or
• Doctrine’
then they shall be required to:
• Surrender their credential immediately.
• Resign from leadership of their church immediately.
• Resign from any leadership position held within the Organisation.
• Accept a reasonable period of restoration and rehabilitation as
prescribed by the relevant Issuing Authority which has given due
consideration to the current “Guidelines on the Discipline and
Restoration of Ministers” document of the Organisation.
5.6.2. The procedure to be followed by the Issuing Authority in making such
a determination, and the right of appeal against this determination, is
outlined in Appendix 1, clause 2.
5.7 Suspension of Credential
5.7.1 The relevant State Chairman together with the National Chairman
shall have the power to suspend ministerial credentials. They may
together take such action when they determine that a suspension is
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Constitution of CRC Churches International Australia Incorporated

appropriate given the circumstances of the case, and notwithstanding

that the person concerned may not at that time have had sufficient
opportunity to respond to the allegations.
In the event of a person having their credential suspended, they shall
be required to immediately:
• Relinquish and step down from all positions they hold within
the Organisation; and
• Cease any active role in their local CRC Churches
International church.
Accordingly, the person's leadership duties in the Organisation would
also be suspended pending an investigation and judgement thereon
by the relevant Issuing Authority.
In this extraordinary eventuality the respective State Executive is to
fully consult and work in loving cooperation with the local church
Oversight. It is therefore also expected that the State Executive will
make provision for ministry and counselling support to be given to the
local church, its Oversight and any other aggrieved parties as may be
agreed.
5.7.2 The procedure to be followed by the State and National Chairmen in
making such a determination is outlined in Appendix 1, clause 3.
5.7.3 Where the person concerned is the State Chairman or National
Chairman then the State Vice-Chairman, or National Vice-Chairman,
as appropriate, shall act in the capacity of Chairman and call a
special meeting of the National Executive to decide upon the
suspension of the Chairman’s credential.

6. STATE COUNCILS
6.1. Recognition of a State Council
6.1.1. The National Executive may recognise a State Council when it has a
membership of at least five persons, each holding a National
Minister’s Credential, representing no less than five affiliated
churches, and when such State body conforms to the requirements of
affiliation stated in clause 6.2.
6.1.2. If a State Council declines below these figures the National Executive
will ensure the duties and responsibilities of the State Council are
appropriately managed.
6.2. Affiliation of a State Council
6.2.1. State Councils may apply to the National Executive for affiliation with
the National Council as corporate members on the basis of their
acceptance of the Charter and of the National Constitution.
6.2.2. All applications for membership shall be submitted on the application
form available from the National Administrator.

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Constitution of CRC Churches International Australia Incorporated

6.2.3. The National Executive may accept such applications on being

satisfied with:
• The suitability of the (proposed) State Constitution.
• The capability of personnel to administer the affairs of the State.
6.2.4. If a State Council desiring affiliation with the National Council fails to
satisfy the above requirements then the National Executive may
require such a State Council to work in conjunction with an existing
recognised State Council. Such affiliation will be for coordination,
liaison and protection and will be subject to review at the National
Executive's discretion.
6.3. Constitutional Changes
Any proposed changes to a State Council’s Constitution must be
submitted to the National Executive for approval.

7. NATIONAL COUNCIL

7.1 Membership of the National Council

7.1.1. Membership in CRC Churches International Australia - National
Council comes through holding a National Minister’s Credential (refer
to clause 5.3.1.4.).

7.1.2. Associate Membership of the National Council comes through holding

any of the other credentials specified in clauses 5.3.1.1, 5.3.1.2,
5.3.1.3, 5.3.1.5. Associate Members do not have voting rights and
are ineligible to serve as members of the National Executive. (refer to
clause 7.2)

7.2 Voting Rights

7.2.1. Members of the National Council (refer to clause 7.1) are eligible to
vote and only persons holding a National Minister’s Credential can
serve as voting members of the National Executive.
7.2.2. In addition to the entitlement of clause 7.2.1 each local church may
be represented at the National Council through a Local Church
Delegate who shall be entitled to one vote. Instructions for the
appointment of a Local Church Delegate are prescribed at Appendix
2.
7.3 Authority
The National Council, in accordance with the provisions of the
National Constitution, has authority and power to raise finance, to
form departments, to purchase, lease or rent properties, to establish
trusts or other such entities to achieve its objectives, to manage and
dispose of all monies and to make rules and regulations to administer
its affairs.
7.4 Quorum
A quorum for a properly convened meeting of the National Council
shall comprise four-tenths of the total number of Members who are

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Constitution of CRC Churches International Australia Incorporated

resident in Australia.

7.5 Wind-up Arrangements

7.5.1 The National Council can be wound up by special resolution at a duly
convened meeting upon at least twenty one (21) days notification in
writing to Members and Associate Members, specifying the intention to
propose such a special resolution. Notice is deemed to have been
given if such a notice has been posted or digitally sent to the last
known addresses of each Member and Associate Member.
7.5.2 The motion will be passed if at the meeting referred to in clause 7.5.1,
a three quarters majority of Members and Delegates present vote in
favour of the resolution.

7.5.3 Should the National Council cease to function as an organisational

entity its assets and funds shall be paid or transferred to a charitable
institution (selected by the National Executive) having a vision,
mission, ministry focus and core values wholly or in part similar to CRC
Churches International Australia Inc. No individual Member, Associate
Member or their relatives shall be entitled to receive any part thereof.

8. NATIONAL CONFERENCE
8.1. A Conference of all Members and Associate Members, together with other
recognised leaders of local churches, shall be held annually, and shall be for a
minimum duration of three (3) days when all are expected to attend.
8.2. The Conference programme shall be arranged by the National Executive and
shall be primarily for spiritual fellowship and promotion of vision, giving ample
opportunity for discussion, sharing and mutual encouragement.
8.3. Annual General Meeting
8.3.1 An Annual General Meeting of all Members and Associate Members
shall be held during the Conference for the conduct of National Council
business affairs.
8.3.2 (was 5.5) The National Chairman (refer to clause 9.4.6) shall be instructed
by the National Executive (refer clause to 10.1.2) to call a properly
convened Annual General Meeting of Members and Associate Members
of the National Council where formal notice shall be given in writing at
least eight (8) weeks prior to the said meeting. Notice is deemed to have
been given if such notice has been posted or digitally sent to the last
known addresses of each Member and Associate Member.
8.3.3. The following items shall be considered at such a meeting:
• An audited statement of income and expenditure and balance
sheet of that year shall be presented;
• Reports from the National Chairman, and other designated
leaders shall be presented;
• Appointments shall be made to the National Executive as
applicable (refer to clause 8.5);

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• Office Bearers shall be appointed in accordance with the

requirements of the National Constitution;
• Various recommendations may be made to the National
Executive; and,
• Action may be taken regarding other items.

8.4 Voting
8.4.1. Procedures
While it is felt consistent with Scripture that there should be total unity in
passing of resolutions and in appointments to office, for the purpose of
the National Constitution and unless otherwise stated, the following
procedures shall apply.
8.4.1.1.General Business
A motion shall be passed by a simple majority of the voting members
and delegates present at the meeting.
8.4.1.2.Appointments to Office
(a) If two (2) nominations are received, appointment to office shall be
by a simple majority of voting members and delegates present.
(b) In the event of more than two (2) persons being nominated,
appointment to office shall be by a preferential system of voting.
Each voter shall number their preferences in numerical order.
The candidate receiving the lowest total score shall be declared
elected.
(c) In the event of a tied ballot for two (2) candidates there shall be
a further ballot in respect to the tied candidates, and the
candidate receiving a simple majority of votes shall be declared
elected.
(d) In the event of a tied ballot for more than two (2) candidates
there shall be a further ballot in respect to the tied candidates
and the preferential system of voting described above shall
apply.
(e) In the event of a further tied ballot or ballots there shall be further
ballots as necessary, in accordance with sub-clause (c) or (d) as
appropriate.
(f) All voting for office shall be by secret ballot.
8.4.2 Absentee Votes
All Members and Delegates who, because of bona fide medical
reasons, legitimate absence from the country, bereavement, or
unavoidable logistical considerations, are unable to attend a meeting
at which election of officers is to be held, shall be entitled to an
absentee vote for the position of National Chairman, providing that
vote is conveyed to the National Administrator in writing together with
the reason for absence, at least twenty four (24) hours prior to the
commencement of the National Council meeting. No other absentee
voting shall be permitted. The eligibility of these absentee votes will
be adjudicated jointly by at least two previous National Chairmen still

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holding National Minister’s Credential and who are presently not in

office or standing as a candidate for office. In the event that this pre-
requisite cannot be met alternative suitable adjudicators will be
appointed by the National Administrator.

8.5 Nominations for Office

8.5.1 National Chairman
• All nominations for the office of National Chairman shall be
submitted in writing to the National Administrator sixty (60) days
prior to any meeting at which election of such officer is to be held.
• Nominations shall be signed by a nominator, two (2) seconders
and the nominee.
• Only those persons who are Members shall be eligible to nominate
and second; and only those persons who have held a credential
with the Organisation for at least ten (10) years, and who have
held a National Minister’s Credential for at least five (5) years shall
be eligible to stand for office. The National Administrator shall
advise all Members in writing of the names of those who are
properly nominated at least thirty (30) days prior to any meetings
at which election to office is held.
• In the event that no nominations are received in the appropriate
time, or the nominee(s) withdraw(s), the National Executive shall
have the power to re-appoint the incumbent Chairman for a further
one (1) year term; or if they are unavailable, the incumbent Vice-
Chairman for a one (1) year term as Chairman. If neither person is
available the National Executive may appoint one of their current
members as National Chairman for one (1) year.

8.5.2 National Vice-Chairman

• All nominations for the office of National Vice-Chairman shall be
submitted in writing to the National Administrator sixty (60) days
prior to any meetings at which election of such officer is to be held.
• Nominations shall be signed by a nominator, two (2) seconders
and the nominee.
• Only those persons who are Members shall be eligible to nominate
and second; and only those persons who have held a credential
with the Organisation for at least ten (10) years, and who have
held a National Minister’s Credential for at least five (5) years, shall
be eligible to stand for office. The National Administrator shall
advise all Members in writing of the names of those who are
properly nominated at least thirty (30) days prior to any meetings
at which election to office is held.
8.5.3 Other elected Executive Members
• Nominations for elected Executive Committee Members shall be
submitted in writing to the National Administrator sixty (60) days
prior to any meetings at which the election of such officer is to be
held. Nominations shall be signed by a nominator, two (2)

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seconders and the nominee.

• Only those persons who are Members shall be eligible to nominate
and second; and only those persons who have held a credential
with the Organisation for at least five (5) years, and who currently
hold a National Minister’s Credential shall be eligible to stand for
office. The National Administrator shall advise all Members in
writing of the names of those who are properly nominated, at least
thirty (30) days prior to any meetings at which election to office is
held.

9. NATIONAL EXECUTIVE
9.1. The National Council shall have expression through a National Executive which
shall comprise:
9.1.1. The National Chairman elected according to clause 8.5.1.
9.1.2. The National Vice-Chairman elected to office according to clause
8.5.2.
9.1.3. A number of Executive members determined and elected according
to clause 8.5.3.
9.1.4. A minimum of seven (7) voting members including the National
Chairman and the National Vice-Chairman.
9.1.5. The National Executive can additionally appoint persons to assist
them, such as a National Administrator and Executive Secretary, in a
non-voting capacity to fulfil specific roles as required.
9.2. All persons appointed to this Executive are expected to be in attendance at all
properly convened meetings.
9.3. A quorum for this Executive shall comprise three-fourths of the total number of
voting Executive members.
9.4. The National Executive shall:
9.4.1. Serve with the National Chairman to set the spiritual direction and
faith goals of the Organisation and ensure that these are compatible
with the Organisation’s Core Values (refer to Clause 4.1.2 and
Charter article 4).
9.4.2. Work with the National Chairman to develop guidelines of operation
and specific strategies to achieve the Organisation’s Vision, Mission
and Ministry focus (refer to Clause 4.1.1, 4.1.3 and Charter articles 3
& 4).
9.4.3. Act as the Credential Issuing Authority for National Ministers,
Affiliated Ministers and Retired Ministers.
9.4.4. Implement decisions made by the National Council at its Annual
General Meeting (refer to clause 8.3).
9.4.5. Have authority to accept applications for membership with the
Organisation by churches and ministers in those States and
Territories where there is no State Council.
9.4.6. Organise the National Conference, the Annual General Meeting and
other authorised National functions.

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9.4.7. Meet at least twice a year. Any meeting may be held via video
conference, tele-conference or internet conferencing.
9.4.8. Ensure that a copy of the minutes of each Annual General Meeting
and National Executive Meeting is forwarded to all Members and
Associate Members.
9.4.9. Have power to appoint such committees as considered desirable to
carry out such functions as shall be delegated by the National
Council.
9.4.10. Appoint a person qualified and registered according to clause
35(2)(b) of the South Australian Associations Incorporation Act 1985,
to audit the accounts of the Organisation.
9.4.11. Appoint a Public Officer of the Organisation in accordance with the
requirements stated in clause 56 of the South Australian Associations
Incorporation Act 1985.
9.5. Election of Office Bearers
9.5.1. The National Council shall, at an Annual General Meeting, elect:
• A National Chairman for a term of four (4) years (see clause
8.5.1).
• A Vice-Chairman and other Executive Members for a term of
two (2) years (see clauses 8.5.2, 8.5.3).
(a) National Chairman.
Where, for some unforseen reason, a new National Chairman is
elected to office before the full four (4) year term of the previous
Chairman is completed, the new Chairman must serve out the
remainder of the four (4) year term of service before a new four
(4) year term election is held.
b) National Executive.
Where, for unforseen reason, a National Executive cannot be
appointed at the end of the normal two (2) year term, the
incumbent Executive shall remain in office until a vote can be
taken at the next properly convened meeting of the National
Council. In this instance the new Executive would be appointed
to function only until the end of the normal biennial elective cycle,
i.e., for a period of less than two (2) years.
9.5.2. Inability of National Chairman to serve
Should the Chairman, by reason of death, voluntary resignation or some
other incapacity be rendered incapable of carrying out their leadership
responsibilities, the Vice-Chairman will become the Acting Chairman. In
the event that the Vice-Chairman is unable to serve as Acting National
Chairman, the National Executive will meet as soon as practicable to
appoint an Acting Chairman from within its own number. A three-fourths
majority vote of the voting members present is required.
A properly convened election for the office of National Chairman (who
will serve out the remaining time of the current four (4) year election
cycle) is to be conducted at the next National Council meeting. The
election of a National Chairman to a full four (4) year term of service
must be in accordance with clause 9.5.1.
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9.5.3. Removal from Office

Further to the procedures of clauses 5.6 and 5.7, the National
Executive shall have the power, by a three-fourths majority decision
of the voting members present to remove from office and suspend or
remove the credential of the National Chairman, any National
Executive Member and other CRC officers or Department Heads if
they have contravened the requirements specified in clause 5.6.
9.5.4. The National Executive shall have power to appoint interim office
bearers and other personnel as required.
9.6 Passing of Resolutions
While it is felt consistent with Scripture that there should be total unity in the
passing of resolutions, a motion shall be passed by the National Executive by a
simple majority of voting members present.

10. DUTIES OF NATIONAL EXECUTIVE MEMBERS

10.1. National Chairman
The duties of the National Chairman shall be:
10.1.1. To serve the best interests of CRC Churches International as its
Senior Officer, by helping the Organisation outwork its Vision, Mission
and Ministry focus and stay aligned to its Core Values (refer to clause
4.1 and Charter articles 3, 4, 5).
10.1.2. To preside at the National Conference and the National Council
Annual General Meeting.
10.1.3. To call and chair meetings of the National Executive.
10.1.4. To coordinate the duties of Executive members and their leadership
contribution.
10.1.5. To implement decisions that may be given by the National Executive
and National Council.
10.1.6. To exercise on a larger scale whatever their ministry and calling
enable them to do.
10.1.7. To represent the National Council to society in general.
10.1.8. To undertake other such duties as may be determined from time to
time by the National Executive and National Council.
10.2. National Vice-Chairman
The duties of the National Vice-Chairman shall be:
10.2.1. To represent or deputise for the National Chairman where necessary.
10.2.2. To assist the National Chairman.
10.2.3. To exercise on a larger scale whatever their ministry and calling
enable them to do.
10.3. National Administrator
The National Administrator will be responsible for the duties of
Secretary/Treasurer which will be determined by the National Executive, and
will include:
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10.3.1. Making and filing true records and minutes of the proceedings of the
National Council Annual General Meeting.
10.3.2. Acting as Secretary for the National Executive and ensuring that
accurate records of the proceedings of all meetings of the said
Executive are made, filed and distributed where directed.
10.3.3. Issuing the required annual Credentials as detailed under clause 5.3.,
and maintaining an accurate register of Members and Associate
Members.
10.3.4. Acting in conjunction with the National Executive, utilise approved
methods of banking, drawing, recording and reporting of monies
placed in their care, and appoint an auditor to annually audit the
accounts.
10.3.5 Outworking various other tasks as determined by the National
Chairman and Executive.
10.4. Members of the National Executive
The duties of the members of National Executive shall be:
10.4.1. To be available to attend meetings and effectively serve on the
National Executive as it undertakes its various activities.
10.4.2. To exercise general spiritual leadership as the opportunity affords.

11. MARRIAGE, DIVORCE, REMARRIAGE AND SEXUAL

CONDUCT

11.1. Marriage, Divorce, Remarriage and sexual conduct in relation to Credentials,

Local Church Eldership Boards, Ministry Leaders, and Church Members.
11.1.1. The CRC Churches International Australia understands that the
Biblical model of marriage is a life-long, monogamous legally-
performed marriage between a man and a woman, in which there is
constant love, continual care, mutual respect, Godly order,
submission and sexual intimacy. In such a context children may be
born and raised in an atmosphere of loving care, Godly training and
discipline.
In our local churches, subject to issues of care and safety within our
congregations, we aim to be inclusive, accepting and welcoming of all people
without necessarily affirming certain behaviours.
However the standard of Biblical holiness needs to apply to official church
members and leaders. Therefore, any sexual relationship outside of marriage,
between a man and a woman (such as adultery, de facto relationships);
homosexuality; or any other form of sexual conduct prohibited by Scripture is
deemed unacceptable for CRC ministry leaders. Those persons who continue
in, or promote as acceptable Christian behaviour such practices, will be
disqualified from being an official local church member, ministry leader or
eldership board member, and from holding a credential within CRC Churches
International Australia.

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11.1.2. Where an applicant has been divorced, the relevant Credential

Issuing Authority needs to carefully consider the principles outlined in
the current "Guidelines on Divorce and Remarriage" document of
CRC Churches International as recommended by the National
Executive.
11.1.3. Recognition is also given to the validity of remarriage for a person
whose spouse has died or a divorced person who:
Satisfies the requirements of the relevant Issuing Authority which has
given due consideration to both the current "Guidelines on Divorce
and Remarriage" and “Ministry Guidelines” documents of CRC
Churches International as endorsed by the National Executive.

12. DISPUTES

12.1. Disputes between Members and/or Associate Members

12.1.1. Ideally all disputes should be resolved on the basis of the following
Scriptures:
• Matthew 18:15-20; Matthew 5:23-26
• Galatians 6:1-5
12.1.2. If this fails then the matter shall be referred to the relevant State
Executive (hereinafter referred to as the "State Executive"), which
shall make a decision in relation to the matter according to the
procedure in Appendix 1, clause 1. Such decision shall be binding
upon the parties to the dispute, subject to the right of appeal as
outlined in Appendix 1, clause 1.
12.2. Disputes in and between State Councils
If a dispute between groups of Members, Associate Members and/or
churches (as distinct from an intra-State dispute that is handled under
clause 11.1) is not being successfully resolved by the normal process
operating within the State(s), then the National Executive can be
called upon to arbitrate and resolve the matter in dispute as outlined
in Appendix 1, clause 5.

13. OTHER PROVISIONS

The National Executive, with the endorsement of the National Council, shall
have power to:
13. 1. Establish a "Missions Executive" to effectively recognise, assist, support
and co-ordinate personnel who are available to serve in both Home and
Overseas Missions;
13.2. Establish a "Ministry College" to provide an advanced teaching faculty to
develop and train prospective ministers, missionaries and other
ministries;
13.3. Appoint Ministry Leaders who are not credentialed ministers; and
establish such other departments, trusts, committees, etc. as it deems
necessary to achieve its objects;
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13.4. Establish a logo to be used by National and State bodies within

Australia;
13.5. Publish such books, magazines, periodicals, newsletters and other
material as are necessary for the spreading of the Gospel and promotion
the vision and activities of the Organisation; and appoint editors and
commission writers as needed.
13.6. Undertake any other ministry initiatives that the National Executive
deems consistent with the vision, mission and values of the CRC.

14. ALTERATIONS TO THE CONSTITUTION

Alterations, additions to, or repeal of any provisions of this Constitution
shall be made as follows:
• By a two-thirds majority of all Members and Delegates present at a properly
convened meeting of the National Council, the meeting being held in
Australia.
• A quorum for such a meeting shall comprise of fourth-tenths of the total
number of Members and Delegates resident in Australia.
• Notification of all proposed changes to the Constitution is to be advised to all
Members, Delegates and Associate Members at least sixty (60) days before
the Annual General Meeting. Notice is deemed to have been given if such
notice has been posted, faxed or digitally sent to the last known address of
each Member and Associate Member.
or
• By the National Executive providing the same has been approved by
resolution of each recognised State Council, having been passed with a
majority of not less than two-thirds of those Members present at each State
Council meeting.

15. COMMON SEAL

15.1. The National Council shall have a Common Seal, which shall be kept by the
National Administrator at the Registered Office of the Organisation.
15.2. The Common Seal shall not be affixed to any deed or instrument except by
resolution of the National Executive. The affixing of the Common Seal shall be
attested by the signatures of any two (2) members of the National Executive
authorised to do so.
15.3. Upon the agreement of the National Executive, those authorised to execute any
deed or instrument shall comply with the decision and affix the Common Seal in
accordance with clause 15.2 of the National Constitution.

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Appendix 1
Procedures for resolving disputes and terminations
1. Disputes between Members and/or Associate Members
1.1. If the matter cannot be settled according to the scriptural basis
referred to in clause 11.1.1 of this Constitution then the following
procedure shall be adopted by the relevant State Executive
(hereinafter referred to as the “State Executive”).
a) The State Executive shall give thirty (30) days notice in writing that
it proposes to consider the matter in dispute, requiring the parties to
the dispute to make written submissions concerning the matter, which
submissions must be forwarded to the State Executive and the other
party, or parties, to the dispute within fourteen (14) days prior to the
proposed meeting of the State Executive.
b) If the State Executive deems it appropriate it may invite the parties
to submit responding written submissions and/or to present oral
submissions.
c) In the event that there is a dispute as to the material allegations of
fact, then the State Executive shall make such inquiries as it deems fit
and make findings of fact thereon, provided that the parties shall be
given reasonable opportunity to present further evidence, in such a
manner as the State Executive shall determine.
d) Nothing herein shall require the State Executive to hear oral
evidence, or to allow the persons concerned to be represented by
legal counsel.
e) Nothing herein shall require the State Executive to be bound by the
rules of evidence, but the State Executive shall act according to
equity, good conscience and the substantial merits of the case
without regard to technicalities and legal forums.
f) The decision of the State Executive shall be recorded in writing and
a copy thereof provided to the parties of the dispute.
1.2. Any of the parties to the dispute may appeal to the National Executive
whose decision thereon shall be final and binding upon the parties,
provided always that the only grounds for such appeal shall be that
the decision was arrived at in breach of natural justice or that the
decision was manifestly unfair.
1.3. The appeal to the National Executive shall be heard by three (3)
persons appointed by the National Chairman (such persons to have
each held a National Minister’s Credential for not less than ten (10)
years). The appeal shall be governed by the following procedure:
a) The appeal shall be instituted by giving written notice to the State
Executive and to the National Chairman within fourteen (14) days of
receiving notice of the decision and shall set out precise particulars of
the grounds upon which it is asserted that the decision appealed
against was in error.
b) The persons hearing the appeal shall make such inquiries as they
deem fit in the circumstances, provided always that the State
Executive and the parties to the dispute shall have a reasonable
opportunity to make written submissions in respect of the matters
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raised in the appeal.

c) The decision on the appeal shall be determined by simple majority.
d) In the event that the appeal is allowed, the matter shall be remitted
to the State Executive to be determined in accordance with such
directions as may be given by those persons who heard the appeal
and comprised the majority.
e) If any of the parties to the dispute fails to abide by the decision of
the State Executive, or where there has been an appeal, the outcome
of that appeal, such person or persons shall be deemed to be in
breach of this Constitution and the Charter and shall be liable to
disciplinary action which may include the forfeiture of their
credential(s).
1.4. In the event that the dispute is between persons who are not affiliated
with the same State Council, the matter shall be referred to the
National Executive. The National Executive shall appoint a
committee, hereinafter referred to as the “Dispute Committee”,
comprising three (3) persons, (such persons to have each held a
National Minister’s Credential for not less than ten (10) years); and
the Dispute Committee shall make a decision on the matter, which
decision shall be binding on the parties to the dispute. The procedure
to be followed by the Dispute Committee in making a determination
on the matter shall be as specified in clause 1.1 above with
appropriate modifications.
1.5. There is no right of appeal once a determination has been made by
the Dispute Committee.
2. Forfeiture of Credential
2.1. When the Issuing Authority proposes to consider making a
determination on the forfeiture of a credential for any of the reasons
given in clause 5.6.1 of the National Constitution, the following
procedure shall apply:
a) The person concerned shall be given thirty (30) days notice in
writing of the proposal and such written notice shall provide general
particulars of the allegations made against them.
b) The person concerned shall have the right to make written
submissions responding to the allegations, which written submissions
must be forwarded to the Issuing Authority within seven (7) days prior
to the proposed meeting.
c) If the Issuing Authority deems it appropriate it may invite the
person concerned to present oral submissions.
d) In the event that there is a dispute as to material allegations of fact,
then the Issuing Authority may make such inquiries as it deems fit,
and may make findings of fact, which findings shall be binding upon
the person concerned, provided that they shall be given reasonable
notice of the evidence against them and a reasonable opportunity to
present evidence on their behalf, in such a manner as the Issuing
Authority shall determine.
e) Nothing herein shall require the Issuing Authority to hear oral
evidence or to allow the person concerned to be represented by legal
counsel.
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f) Nothing herein shall require the Issuing Authority to be bound by

the rules of evidence, but the Issuing Authority shall act according to
equity, good conscience and the substantial merits of the case
without regard to technicalities and legal forums.
2.2. Should the Issuing Authority make a determination under this clause,
the person concerned may appeal against the decision.
2.3. An appeal shall be instituted by the person concerned giving written
notice to the Issuing Authority within fourteen (14) days of the receipt of
the decision, and to the relevant appellant body, provided always that
the only grounds for such an appeal shall be that the decision arrived at
was in breach of the rules of natural justice and/or that the penalty
resulting from the decision was manifestly excessive.
2.4. Where the Issuing Authority is the relevant State Council or officers
nominated by the State Council, the appeal shall be to the relevant State
Council, which appeal shall be decided by three (3) members of that
State Council who shall be appointed by the Chairman of the State
Executive. In the event that the Issuing Authority is the National
Executive then the appeal shall be to the National Executive, and the
National Chairman will appoint three (3) members of the National
Council to decide upon the appeal. Only those persons who have held a
National Minister’s Credential for ten (10) years or more, and who were
not involved in the making of the decision subject of the appeal, are
eligible for appointment.
2.5. The body to whom the appeal is made shall determine the appeal within
a reasonable time and shall make such inquiries as it deems fit in the
circumstances, provided always that the Issuing Authority and the
person concerned shall have a reasonable opportunity to make
submissions in respect of the appeal, whether written or oral (which the
appellant body may determine).
3. Suspension of Credential
3.1. When the State and National Chairman decide it is appropriate to
suspend a person’s credential in accordance with clause 5.7 of this
Constitution, the following procedure shall apply:
a) The relevant State Chairman and National Chairman shall notify
the person of the decision to suspend their credential. Suspension is
to take effect immediately from the date of notification.
b) Notification may, in the first instance, be made verbally by the
National Chairman. The notification must also be put in writing in a
letter signed by both the relevant State Chairman and National
Chairman. This notification may be in the form of two letters signed
separately by the relevant State Chairman and National Chairman or,
in one letter signed jointly by both the relevant State Chairman and
National Chairman. Copies of the letter(s) of notification are to be
forwarded to the relevant State Executive and National Executive
members.
c) The person concerned has no right of appeal against the
suspension; however the suspension must be investigated in
accordance with clause 5.7 of the Constitution. The suspension must
be reviewed by the respective State Executive, in the case of
Associate Members or by the National Executive, in the case of a
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Members.
d) Suspension is “temporary” until such time as the matter can be
investigated and reviewed by the appropriate Issuing Authority. This
review process would normally be completed as soon as possible,
preferably within a three (3) month period and generally not more
than six (6) months from the date of issue of the suspension. During
the period of the suspension the person concerned is to hand in their
credential to the State Chairman and loses the right to represent the
church, preside at public services, weddings, funerals and committee
meetings: or be involved in any of the financial transactions of the
church. (e.g. signing cheques, operating credit cards).
e) After the matter has been investigated the person’s credential must
either be forfeited under the provisions of clause 5.7, or a minimum
time of a further two (2) years imposed for a period of restoration
according to the CRC Guidelines on Discipline and Restoration, or
the suspension lifted.
f) Where the suspension is lifted, this should be notified in writing to
the person concerned in a letter jointly signed by the relevant State
Chairman and National Chairman.

4. Termination of State Council Affiliation

4.1. In the event that the National Executive proposes to consider
terminating the affiliation of a State Council as in clause 11.2 of this
Constitution the following procedure shall apply:
a) The Chairman of the National Executive shall appoint a Special
Committee (hereinafter referred to as the Executive Sub-committee),
comprising five (5) persons (such persons to have each held a
National Minister’s Credential for not less than fifteen (15) years) to
investigate the action of the State Council concerned.
b) The State Council concerned shall be given thirty (30) days notice
in writing of the proposal and such written notice shall provide general
particulars of the allegations made against the State Council.
c) The State Council concerned shall have the right to make written
submissions responding to the allegations, which written submissions
must be forwarded to the Executive Sub-committee within seven (7)
days prior to the proposed meeting of that Committee.
d) Should the Executive Sub-committee deem it appropriate it may
invite the State Council concerned to present oral submissions.
e) In the event that there is a dispute as to material allegations of fact,
then the Executive Sub-committee may make such inquiries as it
deems fit, and may make findings of fact, which findings shall be
binding upon the State Council concerned, provided that the latter
shall be given reasonable notice of the evidence against it and a
reasonable opportunity to present evidence on its behalf, in such a
manner as the Executive Sub-committee shall determine.
f) Nothing herein shall require the Executive Sub-committee to hear
oral evidence, or to allow the State Council concerned to be
represented by legal counsel.
g) Nothing herein shall require the Executive Sub-committee to be
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bound by the rules of evidence, but the Executive Sub-committee

shall act according to equity, good conscience and the substantial
merits of the case without regard to technicalities and legal forums.
h) The findings of the Executive Sub-committee shall be recorded in
writing and given to the National Executive, with a copy to the State
Council concerned.
I) The State Council shall then have fourteen (14) days in which to
make a written submission to the National Executive concerning the
findings or any action that should be taken in relation thereto.
j) Following receipt of the State Council’s submission, or the expiry of
the fourteen (14) days from the date of delivery of the Executive Sub-
committee’s findings to the State Council, the National Executive shall
determine the action to be taken against the State Council concerned.
k) There is no right of appeal against the decision of the National
Executive.
5. Disputes in and between State Councils
5.1. If the matter of disputes in and between State Councils cannot be
resolved between themselves, and the National Executive proposes
to consider the matter as in clause 11.2 of this Constitution, the
following procedure shall apply:
a) The National Executive shall give thirty (30) days notice in writing
that it proposes to consider the matter in dispute, requiring the parties
to the dispute to make written submissions concerning the matter,
which submissions must be forwarded to the National Executive and
the other party, or parties, to the dispute within fourteen (14) days
prior to the proposed meeting of the National Executive.
b) If the National Executive deems it appropriate it may invite the
parties to submit responding written submissions and/or to present
oral submissions.
c) In the event that there is a dispute as to the material allegations of
fact, then the National Executive shall make such inquiries as it
deems fit and make findings of fact thereon, provided that the parties
shall be given reasonable notice of the evidence so gathered and a
reasonable opportunity to present further evidence in such a manner
as the National Executive shall determine.
d) Nothing herein shall require the National Executive to hear oral
evidence, or to allow the State Councils concerned to be represented
by legal counsel.
e) Nothing herein shall require the National Executive to be bound by
the rules of evidence, but the National Executive shall act according
to equity, good conscience and the substantial merits of the case
without regard to technicalities and legal forums.
f) The decision of the National Executive shall be recorded in writing
and a copy thereof provided to the parties of the dispute.

Endorsed Oct 1, 2015 Page 23 of 26

Constitution of CRC Churches International Australia Incorporated

5.2. Any of the parties to the dispute may appeal to the National Council
through the National Chairman, whose decision thereon shall be final
and binding upon the parties, provided always that the only grounds
of such appeal shall be that the decision of the National Executive
was arrived at in breach of natural justice or that the decision was
manifestly unfair.
a) The appeal to the National Council shall be heard by three (3)
persons appointed by the National Chairman (such persons to have
each held a National Minister’s Credential for not less than fifteen (15)
years. Only those persons who were not involved in the making of the
decision subject of the appeal are eligible for appointment. The
appeal shall be governed by the following procedure:
b) The appeal shall be instituted by giving written notice to the
National Executive and to the National Chairman within fourteen (14)
days of receiving notice of the decision and shall set out precise
particulars of the grounds upon which it is asserted that the decision
appealed from was in error;
c) The persons hearing the appeal shall make such inquiries as they
deem fit in the circumstances, provided always that the National
Executive and the parties to the dispute shall have a reasonable
opportunity to make written submissions in respect of the matters
raised in the appeal;
d) The appeal shall be determined by ‘simple majority.’
e) In the event that the appeal is allowed, the matter shall be remitted
to the National Executive to be determined in accordance with such
directions as may be given by those persons who heard the appeal
and comprised the majority;
f) If any of the parties to the dispute fails to abide by the decision of
the National Executive, or where there has been an appeal, the
outcome of the appeal, such party or parties shall be deemed to be in
breach of this Constitution and the Charter and shall be liable to
disciplinary action which may include the termination of affiliation.

Endorsed Oct 1, 2015 Page 24 of 26

Constitution of CRC Churches International Australia Incorporated

Appendix 2
Procedures for appointment of Local Church Delegates

1. AFFILIATED CHURCHES
1.1. The delegate system recognises that our Charter and National
Constitution prescribe “that CRC Churches International is a
fellowship of local churches and ministers.” A local church, as an
entity in itself, will often be represented at National and State
Councils by Members or Associate Members from the church, but it is
not uncommon for our smaller churches to have no voting members.
1.2. For a local church to be eligible for a delegate it must fit within the
definition of a local church as defined by the relevant State
Constitution.
2. ONE DELEGATE PER CHURCH
2.1. The delegate representation provides for each church to have, in
addition to any Members or Associate Members from the church, one
representative at both State and National Council meetings.
2.2. A Local Church Delegate will have full voting rights at our National
and State Council meetings without being an official member of the
National and State Council.
2.3. A Local Church Delegate should be a serving elder of the church, or a
person scripturally suited to eldership. (1Timothy 3:1-7; Titus 1:5-9).
If a local church is led by a person holding a Trainee or Ministers
Credential, the Eldership Board may select them to be their delegate
representative (with voting rights) at the National and their respective
State Council.
2.4. A Local Church Delegate will be responsible for accurately
representing National and State Council matters to their local
Eldership Board and for accurately conveying the thoughts and
intentions of their local church to the National and State Council.

3. APPOINTMENT OF DELEGATE
3.1. A delegate is to be endorsed by their Eldership Board, in an officially
minuted eldership meeting, and recommended to the appropriate
State Executive for approval. Approval would generally be automatic
but the State Executive has the option of precluding/deferring
someone if known impediments exist, and delegates must have the
continuing confidence of their State Executive. If a known
impediment exists, the State Executive will discuss their decision with
the local church Eldership Board in a spirit of mutual respect and
confidence.
3.2. Nomination of the Church Delegate is to be formally made using the
official nomination forms.
3.3. There is an expectation that delegates will attend State and National
Council meetings; and in selecting delegates, church elderships
should recommend people who are willing and able to attend State
and National Council meetings and fairly represent their church.

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Constitution of CRC Churches International Australia Incorporated

4. NATIONAL REGISTER
4.1. Names of approved delegates are to be advised by the State
Secretary to the National Office for inclusion in an official register of
Church Delegates. Church Delegates will receive copies of National
and State Executive minutes and CRC mail-outs.
4.2. Local Church Delegates cannot stand for National or State
constitutionally-elected official positions (i.e. Officers and Executives)
as only persons holding a National Minister’s Credential are eligible.

5. CESSATION AS DELEGATE
A Local Church Delegate will cease to be the official church
representative if:
5.1. The Local Church Eldership, in an officially minuted eldership meeting
decide that it is no longer appropriate for the incumbent to continue.
5.2. The delegate resigns from this position through a formal letter to the
Church Eldership. Where there is no eldership, the letter of
resignation is to be forwarded to the State Chairman.
5.3. The State Executive rescinds approval for the incumbent to act as the
official church delegate. There is no appeal provision similar to that
which applies to National and State Council members who hold either
a National Minister’s Credential or Minister’s Credential.
5.4. Where a Local Church Delegate ceases to represent a church, a
replacement delegate may be appointed by following the normal
nomination procedures.
6. VOTING ELIGIBILITY
In order to be eligible to vote at State or National Council meetings, nomination for the
office of a Local Church Delegate must be received by the State Secretary at least
ninety (90) days prior to the State or National Council meeting. An application for a
delegate received after this time will render them ineligible to vote in a State or National
Council meeting.

End of Document

Endorsed Oct 1, 2015 Page 26 of 26

CRC State Council Constitutions

Each State Council is incorporated within its own jurisdiction, and as thus has its own
constitution.

Constitutions are available for your viewing or download on the crcchurches.org website as
follows;

http://crcchurches.org/current-state-constitutions/

Each minister is encouraged to download and familiarise themselves with their own State
constitution.
 MINISTRY GUIDELINES

CRC Churches International — Australia

Introduction:
The CRC Churches International is a ‘...fellowship of Local
Churches and Ministers...’ We believe the nature of this fellowship is
to cooperate together with a common vision and purpose. One of the
key ways this is done is through the training, development and
recognition of its Ministers. We believe it is in the interest of the future
of the CRC Churches International to provide the highest possible
standard of Christian character and maturity in the training and
recognition of its Credentialed Ministers.
Therefore, the following “Ministry Guidelines” are provided to assist
the various Issuing Authorities to have consistent guidelines for the
training, development, assessment and recognition of the Ministry
Gifts within the CRC Churches International Australia.
These are the recommended guidelines that are offered for use by
the various Issuing Authorities. We believe that these guidelines will
assist in providing high Christian standards of behaviour, ethics and
discipline in the Ministry of the CRC Churches International. This is a
standard that we expect from a Biblical understanding of the role of
Ascension Gift Ministries.

PREAMBLE:-
Ministry Gifts:
It is recognised that the Ascension Gift Ministry is given by Jesus
Christ to the Church. In most cases the development of the Ministry
Gift is clearly recognised by other Ministry Gifts, particularly in the life
of the Local Church. The existing Ministry Gifts will therefore play a
major role in the development and recognition of such emerging
Ministry Gifts.

Elders:
Within the CRC Churches International it is recognised that the office
of Elder is a very important one. The natural and spiritual
qualifications of an Elder are outlined in 1 Timothy 3:1-13, Titus 1:5-
16, 1 Peter 5:1-10. The recognition and appointment of Elders is a
Local Church matter and recognised as such. It is possible that some
Elders may, in time, exhibit the characteristics of the Ministry Gifts
outlined in Ephesians 4:11. If such a Ministry Gift calling and
characteristics become evident in a person's life, the person may be
Ministry Guidelines

nominated by a Credentialed Minister, with the endorsement of at

least two other Credentialed Ministers, for training, development and
recognition within the broader framework of the CRC Churches
International.

Credential Fees:
Credential Fees are payable annually upon the issuing of a
Credential Invoice. This will normally occur in July each year.
All Ministers credential fees are payable to the relevant State
Secretary/Treasurer. The State Secretary/Treasurers forwards
payments for National Ministers, State Ministers, Affiliated Ministers
and Specialist Ministers to the National office and retains payments
for Trainee Ministers to use in ongoing coaching and training.
Credential Cards will be issued upon the payment of the Credential
invoices. These will be valid until June 30 of the following year.
The payment of fees is to be finalised within 30 days of receiving the
Credential Fee account. If the Credential Fee is not paid within 30
days the Credential holder forfeits their voting rights. If after six
months a Credential fee has not been paid the Issuing Authority may
request an interview with the Credential holder to discuss the matter
or to assess their ongoing commitment to the CRC Churches
International.

1. MINISTERS

1.1. Membership
Membership in the CRC Churches International, National Council and
State Council, is conferred through holding a Credential. (Refer
clause 3)

Credentials may be issued to persons who:

1.1.1. Are Members of a recognised CRC Local Church or a Local Church

acceptable to the relevant State Council or a "Para Church"
organisation acceptable to the relevant State Council.

1.1.2. Have the requisite proven natural and spiritual qualifications of an

Elder as described in: 1 Timothy 3:1-13, Titus 1:5-16, 1 Peter 5:1-10

1.1.3. Display the following characteristics:

• Evidence of stability, wisdom, and spiritual maturity in their
Christian walk.
• Express a Ministry Gift in accordance with Ephesians 4:11, etc.
• Show integrity, loyalty and commitment to the fellowship and
concepts of the CRC Churches International.

1.1.4. Agree to abide by the requirements of:

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• The Charter of the CRC Churches International;

• The Constitution of the CRC Churches International - Australia
(National Council);
• The Constitution of the CRC Churches International - State
Council, as applicable.
1.1.5. Have fulfilled the compliance requirements to hold a credential with
CRC Churches International Australia by;
• submitting an up-to-date Police Check; and
• having undertaken recent relevant training in Child Safe
Environments, Recognising and Responding to Child Abuse and
Neglect, and Mandatory Notification Requirements.
Details of compliance requirements differ from state to state, so it is
recommended that applicants view the documentation available on
the CRC website, or contact the National Office for details.

1.1.6. Where an applicant has been divorced it is recommended that the

Credential Issuing Authority adopt the "Guidelines on Divorce and
Remarriage" as defined in the currently accepted document of the
CRC Churches International.

1.1.7. The CRC Churches International understands that the Biblical model
of a marriage relationship is to have one lifelong monogamous
legally performed marriage between a man and a woman, in which
there is constant love, continual care, mutual respect, Godly order,
submission and sexual intimacy. In such a context children may be
born and raised in an atmosphere of loving care, training and
discipline.
Recognition is also given to the validity of remarriage for a person whose
spouse has died or a divorced person who meets the requirements outlined in
the currently accepted "Guidelines on Divorce and Remarriage" within the CRC
Churches International. Fornication, adultery, defacto relationships,
homosexuality or any other forms of sexual deviation condemned by Scripture
are deemed unacceptable and consequently no recognition for any area of
Ministry can be given to such persons who continue in, or condone as
acceptable, such practices.

2. MINISTRY GIFTS

2.1. Recognition of Ministry Gifts:

The CRC Churches International, National Council and State Councils,
recognise that various Ministry Gifts are given by God to the Body of Christ to
enable it to function effectively.

2.2. Levels of Expression and Maturity

These gifts may have various levels of maturity and expression and should be
recognised according to the nature of their function.

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3. CLASSIFICATIONS OF MINISTRY
The following classifications of Ministry are recommended in the normal process
of Ministry training and development together with the procedures and steps
involved. However, it is accepted that in some instances it may be deemed
acceptable to the Issuing Authority to move an applicant directly to a State
Minister’s Credential (ie: bypassing the Trainee Minister’s Credential) should the
applicant have the proven qualifications and evidence of Ministry calling and
fruitfulness.
The following Credentials may be issued:-

3.1. Trainee Minister's Credential

Issuing Authority: State Council or its nominated officers
This Credential may be issued by the State Council or its nominated
officers, to those in a training/apprenticeship role, for the purpose of
giving official recognition to a person who has formally completed the
necessary competencies for a Trainee Minister and who:
• Fulfils regular pastoral, Ministry and platform responsibilities in a
Local Church as a Minister in training, or
• Has been given responsibility for an outreach, or
• Is pioneering a Local Church with the objective of it becoming a
recognised CRC Churches International Church, or
• Is fulfilling a viable form of Ministry and is obviously a developing
Ministry Gift

3.1.1. A Trainee Minister's Credential is to be normally held (at the

discretion of the Issuing Authority) for a duration of at least three
years before an application for a State Minister’s or Specialist
Minister's Credential is to be considered.

3.1.2. The Trainee Minister shall work under the covering of an approved
Coaching Minister appointed by the Issuing Authority. The objective is
that the appointed Minister has a close ‘mentoring relationship’ with
the Trainee Minister and that the Trainee Minister demonstrates
his/her competencies requisite to receiving a State Minister’s
Credential.

3.1.3. A person holding a Trainee Minister's Credential is an Associate

Member of the relevant State Council and does not have voting rights
but is expected to attend all State Councils and Conferences; and is
strongly encouraged to attend all National Councils and Conferences.

3.1.4. The Issuing Authority has the right, in exceptional circumstances, to

waive elements of the training requirements normally incumbent on
the Trainee Minister – however all pastors being considered for a
Trainee Minister’s Credential must demonstrate that they have
successfully completed the competencies required for a “Trainee
Minister’s Credential”.

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Ministry Guidelines

3.1.5. If the area of Ministry function for which this Credential was issued
should cease, the Credential lapses forthwith.

3.2. State Minister’s Credential.

Issuing Authority: State Council or its nominated officers.

3.2.1. This Credential is issued by the State Council or its nominated

officers and may be given to such persons who have completed the
requisite competencies for a CRC Minister and who are functioning
as the Senior Minister or Assistant/Minister of a Local Church:
• while still gaining experience, or
• who continues to perform an effective Ministry solely related to a
particular locality; and.
• who has made the decision to step aside from some of their
secular vocation to devote at least one day of effort to the Ministry
of Christ in their local church. This does not prejudice ministers
who because they are personally pioneering a new local Church or
new Ministry venture may need to be in secular employment for a
season

3.2.2. The State Minister’s Credential is a recognition of an effective and

fruitful Ministry being performed in a particular area of service and
applies only to the office or position concerned.

3.2.3. The State Minister shall work under the covering of an approved
Coaching Minister appointed by the Issuing Authority. The objective is
that the appointed Minister has a close ‘mentoring relationship’ with
the State Minister.

3.2.4. A State Minister will be registered with the Australian Government as

a Minister of Religion and an Authorised Marriage Celebrant.

(Ministers, who because of the change to the credentialling process

have not completed the State Ministry Competencies, can apply to
the Issuing Authority for a Marriage Celebrant’s licence. A decision
will be made based on:
• The applicant having completed the competencies pertaining to a
Marriage Celebrant’s training and responsibilities.
• The length of time the applicant has held a State Minister’s
Credential. (Normally, [at the discretion of the Issuing Authority] a
period of at least twelve [12] months would be considered a
minimal requirement.))

3.2.5. Any person issued a State Minister’s Credential shall be a Member of

the relevant State Council, with voting rights in accordance with State
Constitutions, and is an Associate Member of the National Council
without voting rights. Such persons are expected to attend all State
and National Councils and Conferences.

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Ministry Guidelines

3.2.6. A State Minister’s Credential should normally be held for a minimum

of three years before a person may be invited by the Issuing Authority
in consultation with the Coaching Minister, to complete an application
for a National Minister's Credential. (Refer 3.4)

3.2.7. A State Minister’s Credential may be held in perpetuity, for the

duration of one's Ministry life.
It is recognised that in some cases the Minister in a local church fulfils
a very significant and ongoing Ministry role that will continue through
the Minister’s lifetime. Due to any number of circumstances the
person concerned may Minister to a relatively small number of people
or may not move from their one place of Ministry due to secular
employment or other circumstances.
The person holding the State Minister’s Credential may simply not
have the Ministry calling or is not available for Ministry to the larger
body of Christ. It is therefore the intent of this document that the CRC
Churches International gives due honour and esteem to those who
may hold a State Minister’s Credential in perpetuity.

3.2.8. Before a State Minister’s Credential is granted it is expected that the

required State Ministry Competencies training courses (or their
equivalent acceptable to the Issuing Authority) are completed or are
in the process of being completed.

3.2.9. The Issuing Authority has the right, in exceptional circumstances, to

waive elements of the training requirements normally incumbent on
the State Minister – however all pastors being considered for a State
Minister’s Credential must demonstrate that they have successfully
completed the competencies required for a “State Minister’s
Credential”.

3.2.10. If the area of Ministry function for which this Credential was issued
should cease, the Credential lapses forthwith.

3.3. Specialist Minister’s Credential:

Issuing Authority: State Council or its nominated officers.

3.3.1. This Credential may be issued to a person involved in a specialised

area of Ministry, or to a person who is functioning in a Ministry role
within a Local Church, but is not covered by other Credential
classifications.

3.3.2. It is a recognition of an effective and fruitful Ministry being performed

in a particular area of service and applies only to the office or position
concerned.

3.3.3. The Specialist Minister may, in certain circumstances, be registered

with the Australian Government as a Minister of Religion and an
Authorised Marriage Celebrant. Such applications are to be
considered by the Issuing Authority and a decision will be made
based on:

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Ministry Guidelines

• The need in the Local Church for a registered marriage celebrant.

• The character and stability of the applicant.
• The length of time the applicant has held a Specialist Minister's
Credential. (Normally, a period of at least twelve [12] months
would be considered a minimal requirement.)

3.3.4. The Specialist Ministry may include such areas as:

• Prison chaplains
• Hospital chaplains
• Youth Ministry
• Evangelistic Ministry
• Education.
• World Missions (Missionary), etc.

3.3.5. The written designation on the Credential will read as follows:

• “Specialist Minister
3.3.6. The Specialist Minister would normally have completed at least three
years as a Trainee Minister and have completed the competencies
necessary to become a Specialist Minister in the CRC... (See 3.2)

3.3.7. The Specialist Minister shall work under the covering of a Coaching
Minister appointed by the Issuing Authority. The objective is that the
appointed Minister has a close ‘mentoring relationship’ with the
Specialist Minister.

3.3.8. A person holding a Specialist Minister's Credential shall be a Member

of the relevant State Council with voting rights, except for
constitutional or Credential matters [subject to consistency with the
relevant State Constitution], and an Associate Member of the National
Council without voting rights. Such persons are expected to attend all
State and National Councils and Conferences.

3.3.9. Before a Specialist Minister's Credential is granted it is expected that

the required competencies, training courses, or their equivalent
acceptable to the Issuing Authority, are completed to the level of
“Specialist Minister” or are in the process of being completed.

3.3.10. The Issuing Authority has the right, in exceptional circumstances, to

waive elements of the training requirements normally required for a
Specialist Minister – however all pastors being considered for a
Specialist Credential must demonstrate that they have successfully
completed the relevant competencies required for a “Minister’s
Credential”

3.3.11. If the area of Ministry function for which this Credential was issued
should cease, the Credential lapses forthwith.

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Ministry Guidelines

3.4. National Minister’s Credential.

Issuing Authority: National Executive on the recommendation of the State
Council or its nominated officers.

3.4.1. The National Minister's Credential is a recognition of the clear

expression of an Ascension Gift Ministry which extends beyond the
particular area of service concerned and is a recognition of the
Ministry Gift throughout the CRC Churches International.
In order to provide an outline of the expectations of the Ministry of a
person who is issued a National Minister’s Credential the Minister
should have completed the competencies required for a National
Minister’s Credential and:
• Have the capability to lead an average sized Australian Church of
80 to 100 people by providing the leadership, preaching Ministry,
pastoral care, organisational and associated duties of that office;
• Or, in the case of the Minister being a Missionary, Itinerant
Ministry, Teaching Ministry, etc, the Minister displays a level of
Ministry capability, leadership and organisational capability
commensurate with leading an average sized Church.
• That the person concerned has made the decision to step aside
from their secular vocation and devote their full time efforts to the
Ministry of Christ. This does not prejudice Ministers who because
they are pioneering a new Local Church or new Ministry venture
need to return to secular employment for a season;
• Or, in cases where a person may retain a secular business or
employment interest that they display a clear priority for the
Ministry of Christ and that they display an imminent willingness to
step aside from their secular vocation.

3.4.2. This Credential is issued by the National Executive on the

recommendation of the State Council or its nominated officers and
may be given to such persons who have a proven Ephesians 4:11
Ministry Gift and who meet the Credential requirements as stated in
Clauses 1&2.

3.4.3. All applications for a National Minister’s Credential are to be

submitted at the invitation of the Issuing Authority, in consultation with
the Coaching Minister, to the State Issuing Authority who shall then
make recommendations to the National Executive for endorsement.

3.4.4. Any person issued a National Minister's Credential shall then be:
• A Member of the State and National Councils with voting rights,
and is expected to attend all properly convened Council meetings.
• Registered with the Australian Government as a Minister of
Religion and an Authorised Marriage Celebrant.

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3.4.5. The Issue Authority has the right, in exceptional circumstances, to

waive elements of the training requirements normally incumbent on
the National Minister – however all Ministers being considered for a
National Minister’s Credential must demonstrate that they have
successfully completed the competencies required for a “National
Minister’s Credential”

3.5. Affiliate Minister's Credential:

Issuing Authority: National Executive on the recommendation of the State
Council or its nominated officers in some cases, or a State Executive in all other
cases.
This Credential may be recommended by the State Issuing Authority
to the National Executive for approval for:
• a Minister who is holding (or has recently held) the equivalent of a
"State Minister's Credential" in another movement or
denomination and is moving into permanent Ministry within the
CRC, or,
• to a Minister who is Credentialed with the CRC Churches
International at a ‘National Minister’s’ level, but whose Ministry
prevents the applicant from being closely involved in a CRC
Churches International church or National Council. (eg; Working
overseas in a non-CRC Field or country)
• To a leading minister in a Para-Church ministry not covered by
other categories,
• To a Minister of a significant local Church considering:
a) becoming a member Church of CRC Churches International
or
b) becoming a Church in fellowship with CRC Churches
International.
This Credential may be approved by the State Issuing Authority for:
• a Minister who is holding (or has recently held) the equivalent of a
"Trainee Minister's Credential" in another movement or
denomination and is moving into permanent Ministry within the
CRC, or,
• to a Minister who is Credentialed with the CRC Churches
International at a ‘State Minister’s’ level, but whose Ministry
prevents the applicant from being closely involved in a CRC
Churches International church or National Council. (eg; Working
overseas in a non-CRC Field or country)
• To a minister in a Para-Church ministry not covered by other
categories,
• To a Minister of a local Church considering:
a) becoming a member Church of CRC Churches International
or

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b) becoming a Church in fellowship with CRC Churches

International.

In the event of a Minister moving from another denomination the

following shall apply:

3.5.1. The applicant must be in good standing with their previous

Credentialing authority.

3.5.2. The applicant must be coming into the CRC to fulfil a Ministry role
and function endorsed by the State Issuing Authority.

3.5.3. The applicant must exhibit a clear desire to be identified with the CRC
and be committed to the objectives, philosophy, ethics, etc., of the
CRC, as outlined in the Charter, Constitutional documents, etc., at
State and National level.

3.5.4. A person holding an Affiliate Minister’s Credential shall (where

geographically possible) work under the covering of a Coaching
Minister appointed by the Issuing Authority. The objective is that the
appointed Minister has a close ‘mentoring relationship’ with the
Affiliate Minister.

3.5.5. It is recommended that the Affiliate Minister's Credential shall be held

for a minimum of one year prior to an invitation being extended by the
State Issuing Authority in consultation with the Coaching Minister, to
complete an application for a "National Minister's Credential", or a
“State Minister’s Credential”. An Affiliate Minister must demonstrate
satisfactory completion of the competencies required for a National or
State Minister’s Credential prior to the award of this credential.

3.5.6. A person holding an Affiliate Minister's Credential shall be a Member

of the State Council with voting rights except for constitutional or
Credential matters [subject to consistency with the relevant State
Constitution], and an Associate Member of the National Council
without voting rights. Such persons are expected to attend State and
National Councils and Conferences.

3.5.7. In the case of a Minister who is not able to relate closely to a CRC
Churches International church or State Council (eg; Working
overseas in a non CRC Field) an Affiliate Minister’s Credential may
be held indefinitely.

3.5.8. A person issued an Affiliate Minister's Credential may be registered

with the Australian Government as a Minister of Religion and an
Authorised Marriage Celebrant.

3.6. Retired Minister's Credential.

Issuing Authority: National Executive on the recommendation of the State
Council or its nominated officers.

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3.6.1. The Retired Minister's Credential is a recognition given to a person

who has provided at least ten years of faithful service in the CRC
whilst holding a National Minister's Credential or a Minister’s
Credential and whose involvement at a State and/or National
organisational level is no longer appropriate (e.g. due to advanced
age or ill health).

3.6.2. In being granted a Retired Minister’s Credential, such person would

no longer have voting rights nor be included in any quorum
requirements at State and National Council meetings.

3.6.3. A Minister holding a National Minister’s or State Minister’s Credential

wishing to be reclassified as a Retired Minister should notify their
State Executive; and on their recommendation, the National
Executive may process the reclassification. Alternatively, the move
for reclassification may be initiated by the National Executive or the
relevant State Executive, if they deem that a particular Member or
Associate Member is no longer able to fulfil their organisational
responsibilities; and in consultation with the Minister, make the
appropriate decision.

3.6.4. Any person issued this Credential may be registered with the
Australian Government for the purpose of conducting marriages

3.6.5. The holder of a Retired Minister’s Credential is not required to pay the
annual Credential Fee

3.7. Special Categories.

Issuing Authority: The National Executive

3.7.1. In the event of a person who is in a State or Territory of Australia

where there is no State organisation, or who is not linked to an
existing State organisation, or who is an overseas ministry or
missionary (‘Offshore’), who is seeking Ministry recognition with the
CRC Churches International, the National Executive may issue a
Credential providing that the same criteria are used for the Credential
processing as are used by the State Councils.

3.7.2. Details of any 'Off shore' Credentials should be tabled at the next
“International Leaders Gathering” by the National Chairman or
National Missions Director. The purpose of this is simply for mutual
cooperation and interest.

3.8. Title of Reference.

3.8.1 Ministers holding the following Credentials may be referred to as
"Pastor”:
• Trainee Minister (At the mutual discretion of the Issuing Authority
and Local Church)
• State Minister
• Specialist Minister

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• National Minister
• Affiliate Minister
• Retired Minister
3.8.2 Churches within CRC Churches International Australia are stongly
discourgared from using the term “Pastor” to refer to any persons
within their churches who do not hold a recognised credential with the
CRC.

3.9. Attendance at Conferences and Council Meetings.

3.9.1. It is expected that all National Ministers, State Ministers, Trainee

Ministers, Specialist Ministers and Affiliate Ministers will be in
attendance at all official State and National Council meetings and
Conferences.

3.9.2. Should a Credentialed Minister fail to attend any State or National

Council meetings for more than eighteen (18) consecutive months
their Credentialing authority may request an interview to ascertain the
ongoing commitment of the Minister to Ministry within the CRC
Churches International.

3.10. Ministers Not Involved in Active Ministry.

3.10.1. Issuing Authorities will procedurally review all credentialled ministers

and ascertain those who have ceased involvement in areas of active
Ministry (excluding Retired Ministers). Ministers who have been
assessed to be inactive shall forfeit their Credential registration after
twelve (12) months, from the date of the review, have elapsed.
Ministers who are assessed to be inactive will be notified in writing by
the Issuing Authority their credential is under review given opportunity
to show cause as to why their credential should be renewed.

3.10.2. Notwithstanding that anyone in this position may request an interview

with the Issuing Authority if it is felt there are reasonable grounds for
registration to continue beyond this period, but with the understanding
that there will be regular reviews every twelve (12) months.

4. APPLICATIONS FOR CREDENTIALS.

4.1. Application forms

Applications for Ministry recognition shall be submitted to the Issuing Authority
on the recommended Application Form. (Available from the State Secretary or
from the CRC website)

4.2. Interviews
Applicants will be interviewed by the Issuing Authority.

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4.3. The Submission of Applications

Applications for, Trainee Minister's Credential, State Minister’s Credential,
Specialist's Minister's Credential and Affiliate Minister's Credential are submitted
at the discretion of the nominator in accordance with the guidelines of the
appropriate Issuing Authority.

4.4. Application for a National Minister’s Credential

Application for a National Minister's Credential shall be made only through the
invitation of the State Issuing Authority and not by the applicant themselves.
The basis of this invitation will be a review of the Minister’s or Affiliate Minister's
progress by the State Issuing Authority in consultation with the covering
Minister.
Upon approval being granted by the State Issuing Authority, a recommendation
will be submitted to the National Executive for approval at the National level of
the CRC Churches International.

4.5. Right of appeal

In the event of any Credential applicant feeling they are being unjustly treated,
they shall have the right of appeal to the Issuing Authority for the particular
Credential. In such a case the appeal shall be heard by three (3) Ministers
appointed by the State or National Chairman (as appropriate). The appointed
Ministers must each have held a Minister's Credential for at least ten (10) years,
and they cannot be Members of the relevant Issuing Authority. Their decision
shall be final provided always that the only grounds of such appeal shall be:
• That the decision (felt as unjust) was arrived at in breach of
natural justice; or
• That the penalty resulting from such a decision was manifestly
excessive.

4.6. The normal Credentialing route

The normal route for anyone embarking on a Ministerial calling would be for the
call of God to be recognised by the Local Church. The candidate would
commence a period of at least 12 months which would be supervised by the
local church. During this time the Local Church would construct a training
schedule that enabled a candidate, under the supervision of his/her Senior
Pastor (or their delegate), to complete the competencies required for a Trainee
Minister, and any other relevant training that is required.
On successful completion of the requisite competencies an application for a
Trainee Minister's Credential may be lodged by the Local Church with the State
Issuing Authority. Formal notice must given to the State Coach Supervisor of
candidates being trained at least six month before an application for a Trainee
Minister’s Credential can be lodged.
On receiving a Trainee Minister’s Credential the minister will have a coach
appointed to supervise three years of training. On successful completion of the
competencies and training required for a State Minister the Coach will initiate an
application for a State Minister’s Credential if the candidate is ready. Where a
Minister has alternative training/experience that is acceptable to the relevant

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Issuing Authority, this may be taken into account and adjustments made to the
three year minimum period that Trainees are normally required to complete.
The majority of Pastors, whose scope of ministry is generally limited to
expression within their local church, will not normally progress beyond the
award of a State Minister’s Credential. However where a State Minister
demonstrates a clear expression of an Ascension Gift Ministry and is a
recognized as a Ministry Gift throughout the CRC Churches International they
will be invited to pursue a National Minister’s Credential. (refer to 3.4).
The opportunity to pursue a National Minister’s Credential is by invitation.
1. The first opportunity to commence on the National Credential pathway will
be extended to a candidate during their interview for a State Minister’s
Credential. At this time the Credentialling Committee, in consultation with
the candidate and the candidate’s coach would affirm the candidates
gifting and scope of ministry and would appoint a coach.
After the State Minister has served a minimum period of three years and
when all competencies have been completed, the Coach would
recommend to the State Credentialling Committee that the Minister should
be considered for a National Minister’s Credential.
The Credentialling Committee, in consultation with the Coach, would then
consider the Minister’s progress and if appropriate interview the Minister
before recommending to the National Executive that the Minister be
awarded a National Minister’s Credential.
2. Trainee Ministers who are not initially considered as a candidate for a
National Credential will be assisted by their coach to develop a
professional training program. This training program will be aimed to
equip the Minister with specific ministry skills appropriate to their ministry
focus. This training program may include some competencies from
Minister’s training schedule, professional or ministry courses and other
ministry skill based programs.
3. State Executives and State Credentialling Committees will regularly review
the credentials of all Pastors. Ordinarily this will be based on the first hand
experience of the review team and any information forwarded by other
National Credentialled Ministers. Where it is considered a Minister should
be invited to apply to progress towards a National Minister’s Credential a
Coach will be appointed to assist the Minister to complete all outstanding
Minister’s competencies. A candidate for a National Minister’s Credential
would be expected to serve a minimum of three years as a Minister and
complete all the Minister’s competencies. Once these requirements have
been satisfied the Minister’s coach may recommend the Minister to the
State Credentialling Committee for a National Minister’s credential.

4.7. Annual Credential reviews

All Credentials are reviewed each year by the Issuing Authority.

4.8. Credential Fees

The National and State Councils shall determine fees and subscriptions to be
paid when Credentials are issued.

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Ministry Guidelines

4.9. National Credential Authorisation

National Minister's Credentials, Affiliate Minister's Credentials and Retired
Minister's Credentials issued by the National Executive shall be officially signed
by the National Chairman.

4.10. State Credential Authorisation

All Trainee Minister's Credentials, Minister’s Credentials and Specialist
Minister's Credentials issued by the State Council or its nominated officers shall
be officially signed by the relevant State Chairman.

4.11. Procedures for Special Circumstances

In the event of a need to receive and process an application for a Credential in
a special circumstance (eg. A Minister from another movement or denomination
who is taking the leadership of a CRC Church, an overseas situation , etc)
where a decision needs to be made outside the time frame of a scheduled
meeting of the relevant Issuing Authority, the following procedure may apply:
• All the relevant paper-work, application forms, references from
previous Credentialing authority or denomination, background
information etc is mailed to the Members of the Issuing Authority
giving Members adequate time for consideration
• In addition to the endorsement of an Eldership there should be an
endorsement from at least two Ministers having held a Minister’s
Credential for at least ten years
• A decision by email/post may be made, provided that all those
who consist of the Issuing Authority are agreed
• In the event of one or more Members of the Issuing Authority not
in agreement and the supply of further references, information etc
does not result in total endorsement then:
A meeting of the Issuing Authority by a telephone conference may be
used to arrive at a decision, or if this does not result in a decision,
then the matter will be adjourned to the next scheduled meeting of the
Issuing Authority unless it is mutually agreed to call a special meeting
to reach a decision

5. FORFEITURE OF CREDENTIAL

5.1. Violation of Ministerial Standards

Should the Issuing Authority determine that any person holding a Credential has
violated the basic requirements of Scripture, the Charter, National Constitution
or the relevant State Constitution in the areas of:
• Use of finance, or
• Ministerial ethics, or
• Personal morality, or
• Doctrine,

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Ministry Guidelines

Then they shall be required to:

• Surrender their Credential immediately.
• Resign from leadership of their Local Church or Ministry
immediately.
• Accept a reasonable period of restoration and rehabilitation as
prescribed by the currently approved guidelines of the National
Council (See clause 4:11 of the CRC National Constitution).

5.2. Removal of a Credential

These areas of violation are defined more fully in the following statements. A
Minister's Credential may be removed for any of the following reasons:
• Falling into grave doctrinal error or deception regarding the
Declaration of Faith contained in the CRC Churches International
Charter, or
• Wilfully violating the rules of the CRC Churches International
Charter, National Constitution and/or the relevant State
Constitution, or the CRC Duty of Care Policy, or
• Being overtaken by moral failure, and/or by personal problems of
such a nature that would discredit the work of the Lord, discredit
the high standards of Christian practice and witness of their
respective Local Church or Ministry and produce a detrimental
effect on the high standards of Christian practice and witness of
the CRC Churches International.
The removal of a Credential automatically deems the person to have
lost all Membership, positions, rights and privileges within the CRC
Churches International and the Local Churches and Ministries of the
CRC Churches International.

5.3. Right of appeal.

If the State Council or its nominated officers makes a determination pursuant to
this Clause (according to the currently approved "Restoration of Ministry
Guidelines" of the National Executive) then the person concerned shall have the
right of appeal to the relevant State Council, which appeal shall be decided by
three Members of that State Council who have held a Minister’s Credential for
at least ten (10) years (appointed by the State Council but who shall not be
Members of the State Executive), and in the event of that appeal failing a further
right of appeal to the National Executive (which shall be decided by three
Members of the National Executive nominated by the Chairman) whose
decision shall be final provided always that the only grounds of such appeal
shall be:
(a) that the decision was arrived at in breach of natural justice; or
(b) that the penalty resulting from the decision was manifestly excessive.

5.4. Resignation
In the event of a Minister of the CRC Churches International resigning from the
National or State Council or resigning their Credential, it shall be deemed that

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Ministry Guidelines

they are resigning forthwith from all positions within the CRC Churches
International, its Executives, Councils, CRC Churches, Affiliate Churches, etc.

6. MOVEMENT OF MINISTERS

6.1. Relocation of Ministers

When a recognised National Minister, State Minister, Trainee Minister,
Specialist Minister, or Affiliate Minister proposes to re-establish in a new
location or Ministry function, then it is strongly recommended that such a
move should be made in consultation and harmony with:
• The respective State Chairman/ Chairmen and the State Council
or its nominated officers
• The Oversight/s of the respective Local Churches that may be
affected

6.2. Former Crusade Ministers

In the event of a formerly CRC Credentialed Minister who is invited to Minister
in a CRC Church OR a currently Credentialed CRC Minister who may be invited
to Minister in a Church that was previously affiliated with the CRC Churches
International, it is strongly recommended that contact be made with the State
Chairman/Executive by the CRC Minister or party concerned. This is to ensure
that appropriate principles of fellowship and Ministerial ethics are clearly
understood and adhered to.

7. THE APPOINTMENT OF A NEW SENIOR MINISTER

While it is recognised that the appointment of a new Senior Minister to any
affiliate Local Church of the CRC Churches International is the responsibility of
the relevant local oversight, it is strongly recommended, in the interests of
cooperation and fellowship, that such a move should be made in consultation
with the relevant State Chairman and the State Council or its nominated
officers.

8. PARA-CHURCH ORGANISATIONS AND MINISTERS.

8.1. Ministerial Standards

While it is understood that any para-church organisation, ie. one that operates
alongside churches as a servant, but is itself not a Local Church, should be
working with and alongside Local Churches for the mutual benefit and
advancement of all concerned, it is nevertheless recognised that there are
certain standards that must be established and maintained;

8.2. Acceptance by the relevant State Councils

For the purpose of these guidelines it is deemed necessary that all para-church
organisations seeking association with the CRC Churches International be
accepted by the relevant State Council;

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Ministry Guidelines

8.3. The suitability of the organisation

This acceptance is to be based on the nature and viability of each para-church
organisation’s Ministry and function and the suitability of their constitution;

8.4. Ministers working in Para Church Ministries

Acceptance of Ministers from para-church organisations shall be based on their
ability to meet the same Credential requirements as those applying to Ministers
of Local Churches affiliate with the CRC Churches International.

End of Document

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 CRC Credentialing Pathway
A Local Church recognises a Ministry Gift Variable time frame -
inherent in a person, and there is a sense of 6 months minimum from
call into ministry. A timetable is set for time of notification.
completion of TRAINEE MINISTER
COMPETENCIES. During this
The STATE COACH SUPERVISOR is informed time the
at the outset, who informs the CRC applicant may
NATIONAL OFFICE, who will make contact study in the
with the prospective minister regarding CRC Credential
Duty of Care requirements Pathway
Stream of the
CRC College of
Ministry

Time frame - approx. 3 years - Once the TRAINEE MINISTER COMPETENCIES are
the Coach will report to the completed, CREDENTIAL APPLICATION FORMS and
State Supervisor every REFEREE FORMS must be submitted to the STATE
6 months during this period COACH SUPERVISOR.
An interview will take place, with the applicant
(and spouse if applicable) and if the interview is
successful then a TRAINEE MINISTER CREDENTIAL
will be issued.
During this Ordination usually occurs at a STATE CONFERENCE
time the or other State event.
applicant must
complete the
STATE MINISTER
COMPETENCIES

Once the STATE MINISTER COMPETENCIES are This

State Ministers can
completed, CREDENTIAL APPLICATION FORMS and process
progress to a National
REFEREE FORMS must be submitted to the STATE will take at
credential by invitation
COACH SUPERVISOR. least 3 years,
only
An interview will take place, with the applicant during which
(and spouse if applicable) and if the interview is time the
successful then a STATE MINISTER CREDENTIAL applicant must
will be issued. complete the
Ordination usually occurs at a STATE CONFERENCE NATIONAL
or other State event. MINISTER
COMPETENCIES
with their Coach,
who will report to the
STATE SUPERVISOR
every 6
months

All CRC Ministers are Once the NATIONAL MINISTER COMPETENCIES are
expected to undertake completed, CREDENTIAL APPLICATION FORMS and REFEREE
ONGOING PROFESSIONAL FORMS must be submitted to the STATE COACH SUPERVISOR.
DEVELOPMENT as a part of An interview will take place, with the applicant (and spouse if
the Credentialing process, applicable) and if the interview is successful then a
and subsequent to the NATIONAL MINISTER CREDENTIAL will be issued.
awarding of any CRC Ordination usually occurs at a NATIONAL CONFERENCE or
Credential. other National event.
 SALARY GUIDELINES FOR
FOR CRC CHURCHES INTERNATIONAL

PREPARED BY IAN ELSEGOOD

This document has been prepared on the basis of information available at the time
of publication. It is not a legal opinion, nor does it provide advice applicable to any
particular circumstance. It is intended
intended to be a general guide only. Individuals and
churches should make their own assessment of the appropriateness of the material
presented, having regard to their particular circumstances, and where appropriate
seek professional advice.
Document last updated April 2017 by Peter Gillard (Cert. IV in Accounting 2016)

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 SALARY GUIDELINES FOR CRC CHURCHES INTERNATIONAL

EXECUTIVE SUMMARY

This paper has been prepared to provide assistance for churches wishing to
determine appropriate remuneration packages for pastors.

The adoption of a benchmark for determination of salaries will assist churches in the
process of setting and reviewing salaries. However, there are many factors that
influence this decision making process, and in recognition of this fact, a scale of
salaries has been proposed. It is the responsibility of each local church to determine
what level is appropriate for their particular setting.

The major recommendations and areas covered are as follows:

• Eldership boards are encouraged to put appropriate salary review

processes in place in their local church.
• The adoption of remuneration packages for full time pastors where
the fringe benefit component represent between 40 per cent and 60
per cent of the total package.
• The adoption of salary rates consistent with the applicable state
government teacher’s awards is proposed. Documentation of revised
salary rates have been arranged by the CRC National Office on a
two-yearly basis to assist local churches.
• It is recommended all churches align their salaries in some form to
the benchmarks proposed as this will assist the process of annual
salary reviews for pastors.
• Clarification of the proper treatment of fringe benefits for taxation
and social security purposes.
• Identification of other relevant salary related issues such as
workcover, superannuation and long service leave entitlements.
• The provision of worked examples of salary remuneration packages.

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 SALARY GUIDELINES FOR CRC CHURCHES INTERNATIONAL

INTRODUCTION

PURPOSE

This paper has been prepared for CRC Churches International to provide a guideline
for churches wishing to determine appropriate remuneration packages for pastors.
The information contained in the document has been designed to assist both pastors
and elderships undertaking remuneration reviews in their local church.

The recommendations made in this paper are guidelines only. Although every
attempt has been made to make these guidelines clear and concise, it is
acknowledged that the local church has the final say in establishing appropriate
processes and remuneration levels in their own setting.

DISCLAIMER

This paper is not a legal opinion, nor does it provide advice applicable to any
particular circumstance. It is intended to be a general guide only. Individuals and
churches should make their own assessment of the appropriateness of the material
presented, having regard to their particular circumstances, and where appropriate
seek professional advice.

It is not intended that this paper cover remuneration package arrangements for
other staff employed in the church. Salary rates for other staff can be determined by
direct reference to the appropriate local awards that exist in these areas.

Every effort has been made to provide information relevant to the State or Territory
where the legislation and conditions may differ. For simplicity, the examples given
refer to South Australian conditions.

DEFINITIONS

The term “Salary” will be used regularly throughout this document. For ease of
understanding, it is intended that this refer to a remuneration package in its
broadest sense and not be limited to the technical understanding of the term in
accounting or taxation regulations.

The term “Taxable Salary” refers to the component of a remuneration package that
is by definition included as Taxable Income for the individual under Income Taxation
law.

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 SALARY GUIDELINES FOR CRC CHURCHES INTERNATIONAL

The term “Fringe Benefits” refers to the component of a remuneration package that
is defined as “Fringe Benefits” provided by the employer under Fringe Benefits
Taxation law. In certain circumstances these fringe benefits may be defined as
“Exempt Benefits” under FBT legislation.

AUTHOR

Ian Elsegood is a member of the Institute of Chartered Accountants and a

Registered Tax Agent. He is a CRC Pastor and a member of the PortLife Church in
New Port in Adelaide’s western suburbs.

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 SALARY GUIDELINES FOR CRC CHURCHES INTERNATIONAL

THE PROCESS & IMPLEMENTATION OF SALARY REVIEWS

SALARY REVIEWS

In the local church it is important to establish a process of salary reviews. This

review should be initiated by the eldership on an annual basis.

Often it is difficult for a pastor to raise the matter of a salary review at an eldership
meeting. The pastor may feel it is inappropriate to suggest that a salary review be
undertaken where he will obviously benefit financially from such a review. As a
result, the matter may go unnoticed by well-meaning elderships unaware of the
financial pressures caused by irregular reviews of salaries.

This situation is often compounded by the fact that elderships find it difficult to
ascertain what an appropriate level of remuneration for ministry related activities is.

To avoid this situation, the policy of an annual salary review in local churches should
be adopted by the eldership and the agreed process documented in the eldership
meeting minutes.

Action Point: The frequency of salary reviews should be formally decided

upon by the eldership and be documented in the eldership meeting
minutes.

Note: In place of an annual review, some churches may elect to adopt automatic
increases in salaries based on some external determinant (such as the consumer
price index, state award, federal award or enterprise agreement) and review the
appropriateness of salaries say every three years.

SALARY COMMITTEE

The eldership in the local church should appoint a salary committee responsible for
the annual salary review. This salary committee should be comprised of individuals
who do not directly or indirectly benefit financially from the review.

It is recommended that the salary committee be comprised of members of the

eldership that are not employed by the Church, and possibly others from the church
congregation with recognised experience in financial or human resource areas. For
some churches it may be necessary to look outside the local church for relevant
input into the salary committee, such as the church auditor or to seek assistance
from the CRC National Office.

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 SALARY GUIDELINES FOR CRC CHURCHES INTERNATIONAL

As part of the salary review, the salary committee should be encouraged to find a
balance that reflects generosity and responsibility. Scripture instructs us that “the
worker deserves his wages” (1 Timothy 5:18b). Generally speaking, pastors work
sacrificially in their calling and receive lesser remuneration than others in similar
settings. However, in determining appropriate salary levels, other factors often
dictate the level of remuneration that can be paid, such as the size of the church or
the ability of the church to pay.

It is acceptable that the Senior Pastor or other qualified personnel on the church
staff make recommendations to the salary committee, but not be involved in the
final decisions of the salary committee. Alternatively, advice can be offered by the
CRC National Office concerning appropriate levels of remuneration across the
Movement.

It is recognised that tension will always exist between the need for churches to
provide a fair and equitable package for pastors and the ability of churches to fund
it. Churches and pastors are encouraged to consider the particular needs and
circumstances of each party in their negotiations so that they may partner together
to fulfil the Great Commission.

Action Point: The eldership should appoint a salary committee to

undertake the salary review. The establishment of the committee should
be noted in the eldership meeting minutes. No persons should be
appointed to the salary committee where a conflict of interest would exist
or appear to exist. Where the establishment of a committee is not
possible, advice should be sought from the CRC National Office.

IMPLEMENTATION

It is important that the salary committee arrive at salary recommendations in a

manner that is above reproach. Salaried eldership members need to be excluded
from the final determinations of the salary committee. However, the salary
committee should ensure that the recommendations it makes are consistent with
budgetary guidelines set by the entire eldership, which most likely will include the
Senior Minister and possibly other salaried staff of the church. Whilst respecting
confidentiality in setting remuneration levels, the salary committee must ensure that
the overall impact of the recommendations made on the church’s budget are
endorsed by the full eldership team. Once approved by the eldership, the salary
committee should review the financial arrangements put in place to ensure
compliance with the approved recommendations, including a review of financial
statements and salary and employee records maintained by the church.

Action Point: The salary committee should report (at a pre-determined

time) to the eldership at least once a year on its activities.

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 SALARY GUIDELINES FOR CRC CHURCHES INTERNATIONAL

A CALLING OF GOD
One important principle is the fact that pastors are “called of God”. In Davies v
Presbyterian Church of Wales (1986) it was stated that “the duties owed by the
pastor to the church are not contractual or enforceable. A pastor is called and
accepts the call. He does not devote his working life but his whole life to the church
and his religion. His duties are defined and his activities are dictated not by contract
but by conscience. He is the servant of “God”.

Although this definition comes from a legal perspective, it does have a significant
bearing on social security payments and insurance cover which will be discussed
later on in this paper.

By definition, a pastor does not enter an employee-employer relationship with the

church but is seen by the law more like an independent contractor.

It is important to maintain this distinction defined by law. Written documentation

entered into by the pastor and the church should reflect the independent contractor
type basis (contract for services) rather than an employee-employer type
relationship (contract of service).

An example contract for service is attached as Appendix 3.

Action Point: In recognition of the “calling of God”, a contract for service

should be entered into between the pastor and the local church.

The contract for service should clarify whether the pastor is engaged by the church
in a full time or part time capacity. Particularly where church finances are limited
and the church is unable to engage a pastor full time (although the demands of the
position may warrant it), it should be clear that the pastor is engaged say 0.6 Full
Time Equivalent (ie 3 days per week) or 0.8 FTE (4 days per week). This then
should give release to the pastor, with the blessing of the church to obtain part-time
employment to supplement his or her income.

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 SALARY GUIDELINES FOR CRC CHURCHES INTERNATIONAL

ROLE DESCRIPTIONS & PERFORMANCE APPRAISALS

ROLE DESCRIPTION

In line with current “Best Practice”, a role description should be negotiated between
the pastor and eldership team (or a sub-committee appointed by the eldership
team). The role description will identify specific areas of responsibility for the pastor
and outline priorities for those areas. The role description and priorities should be
jointly reviewed each year by the pastor and eldership team (or sub-committee).

Where there are expectations on the pastor’s spouse to provide ministerial support
(eg holding a voluntary ministry portfolio in the church), these expectations should
be clearly outlined and agreed to by all parties.

ROLE PERFORMANCE APPRAISAL

Also in line with “best practice”, there are benefits in establishing a process for
evaluating the pastor’s role. The aim of the performance appraisal would be to
assess the pastor’s performance concerning the agreed priority areas, identify
factors that have limited the attainment of goals, and invite reflection on areas for
further development. As an outcome of this appraisal, a programme of personal or
skills development for the pastor could then be formulated and implemented.

It may be necessary to obtain the services of an external consultant (such as a well

respected pastor in another church or the CRC National Office) to assist with the
appraisal. The person nominated should be mutually agreed upon by the pastor and
eldership team.

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 SALARY GUIDELINES FOR CRC CHURCHES INTERNATIONAL

RECOMMENDED SALARY BENCHMARK

A benchmark can be helpful in setting remuneration packages for pastors. The right
of local churches to determine remuneration packages is clearly recognised and
supported, but at the same time, many church boards are looking for some
guidance and assistance in this matter.

There are many considerations in determining appropriate remuneration levels,

including:

• size of church
• responsibilities
• physical location of church
• length of experience
• length of service
• provision of housing
• expected business travelling
• philosophy of ministry
• taxation concessions
• related ministry expenses
• other benefits
• ability of the church to pay

In identifying an appropriate benchmark, the objective is to identify an award that

reflects local conditions, is easily available, regularly updated, is comparable in
responsibilities to that of a pastor, has sufficient range to accommodate a wide
variety of churches and would be considered “fair” by the community.

Action Point: It is recommended that the state government teacher’s

award be adopted for pastoral staff as a benchmark. This award (updated
regularly by enterprise bargaining agreements) meets the criteria
necessary for an appropriate benchmark, recognising the variation in
“costs of living” from state to state.

A summary of current teacher salaries is available from the CRC National Office, and
the spreadsheets are updated every two years so that the furnished examples of
comparative salaries for pastors given the specific taxation concessions available to
them are based on current information. (NOTE: to obtain a copy of these
spreadsheets, contact the CRC National Office – [email protected] or
08 8356 6999)

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Although these award rates proposed do not specifically address the differences
between rural and metropolitan settings, they do form a general basis from which
each local church can then make allowances for specific conditions.

The adoption of a benchmark for salaries that is updated every two years ensures
that minister’s salaries keep pace with community trends. Ideally a complete salary
review should be undertaken on a periodic basis, but for many churches this task
has been difficult in the past due to the lack of resources and information available
to churches. As an interim step, it is highly recommended that churches align
existing salaries with the benchmarks proposed (increasing salaries by rounding up
to the closest benchmark nominated) where possible. For part time employees, the
full time equivalent salary should be applied to the benchmarks provided.

This does not remove the responsibility of the church to institigate a comprehensive
remuneration review but it does in the short term mean that ministers will not be
disadvantaged by cost of living increases that can erode their existing remuneration
packages.

Action Point: It is highly recommended that churches align their salaries

as part of a regular salary review in some form or another to the salary
rates as provided and periodically updated by the CRC National Office
based on current teacher salaries. This will facilitate the process of salary
reviews on a regular basis as the rates are updated by the CRC National
Office.

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SALARY PACKAGING CONSIDERATIONS

SALARY PACKAGING

Salary packaging can provide significant benefits to both the local church and
pastor. As a general principle, salary packaging arrangements reduce the costs of a
church to engage a pastor, whilst at the same time maximising the amount of
remuneration a pastor receives in his or her hand (Refer Appendix 1).

INCOME SPLITTING (BETWEEN PASTOR & SPOUSE)

Income splitting should not be considered unless the spouse of a minister performs
specific duties and enters into a contractual arrangement with the church for the
provision of those services. Clearly the relative levels of remuneration between
pastor and spouse should reflect actual hours worked, experience and
responsibilities of the individuals. The activities should not just incorporate those
responsibilities that could reasonably be expected of a volunteer within the church.

Where income splitting is appropriate, both the pastor and their spouse should have
clear role descriptions outlining the responsibilities that each one has.

It should be noted that The Tax Commissioner has wide powers to negate income
splitting that diverts income from higher tax paying individuals to lower tax paying
individuals if, in the Commissioner’s opinion, the amount is not ‘reasonable’. Income
splitting should be entered into only where the facts support such an arrangement.

FRINGE BENEFITS

A fringe benefit has been described as an advantage that accrues to an employee by

virtue of his or her employment. The definition of employee includes a current,
former or future employee. The fringe benefits are provided in non-cash form, such
as the provision of accommodation, payment of health insurance direct to a private
medical benefits fund, provision of company car for private use or reimbursement of
personal expenditure. This list is not exhaustive. Any private expense of an
employee paid directly by an employer will constitute a fringe benefit.

It is important to note that a fringe benefit is something other than reimbursement

for a work-related expense. Where a church reimburses expenses incurred by an
employee that are clearly connected to his performance of his duties (eg telephone
calls made from home for church business, purchase of reference materials etc.),
these reimbursements provide no direct benefit to the employee.

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Allowances likewise do not constitute a fringe benefit, but may fall within the PAYG
system and be subject to withholding tax (eg motor vehicle allowance). Additional
information can be obtained from Taxation Ruling TR 92/17 issued by the Australian
Taxation Office (http://law.ato.gov.au/pdf/pbr/tr1992-017.pdf)

Considerable advantages can be achieved by churches providing fringe benefits to

pastors. Under existing legislation, churches that provide non-cash benefits to
pastors are exempt from fringe benefits tax where

• the employer is a religious institution

• the employee is a religious practitioner
• the benefits are provided principally for pastoral duties or duties
directly related to the practice, teaching or propagation of religious
beliefs
• the recipient is an employee (or close relative)

For technical detail concerning Fringe Benefits Tax exemptions, refer to Section 57
of the Fringe Benefits Tax Assessment Act (1986) and Taxation Ruling TR 92/17)

The Lutheran Church received written documentation dated May 1996 from the FBT
Specialist Cell in the Australian Taxation Office that

“…the exemption from the FBT is a concession by Government to assist your

organisations (churches) in their worthwhile role in the community, it is considered
that the savings gained by salary packaging should be used to reduce the net
employment costs of your organisations rather than passing the savings created by
this concession directly on to employees as inflated wages”

This exemption is significant in that a church can provide benefits that have a
greater value to the pastor than a taxable salary because there is no corresponding
income tax liability that applies to the benefit.

The fringe benefits that meet the criteria provided to a pastor are considered to be
“exempt” fringe benefits. These benefits are not quantified and recorded on the
employee’s PAYG certificate issued by the church.

Tax law does not restrict the range or type of fringe benefits which may be provided
by a church to its pastor. Neither does tax law restrict the level of fringe benefits
which may be provided. It is possible in limited cases that a remuneration package
comprises only the provision of fringe benefits, but no salary.

Recent changes to Fringe Benefits Tax legislation imposed limits on the amount of
tax exempt fringe benefits within charitable organisations, but this does not apply to
benefits provided to ministers of religion engaged in pastoral duties.

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Some guidelines are given in Appendix 3 as part of the sample contract for service
as to the type of fringe benefits that can be provided. The list is not exhaustive, but
does serve to clarify the purpose for which the fringe benefits are provided to the
pastor.

Other denominations have guidelines that prescribe the apportionment of a salary

package between taxable income and the provision of fringe benefits. Currently, the
following arrangements exist:

• Lutheran churches recommend an approximate 55/45 split between

salary and fringe benefits.

• Church of Christ churches recommend an approximate 60/40 split

between salary and fringe benefits.

• Baptist churches recommend an approximate 60/40 split between

salary and fringe benefits.

• Assemblies of God churches make no recommendation of allocation

between salary and fringe benefits but do suggest that consideration
be given to the “spirit of the law that still provides generous tax
exemptions to churches, colleges and other ministries”.

The Tax Office has expressed verbal opinion only at various times that although no
limit is given in the legislation, a 50% split between taxable salary and fringe
benefits is “reasonable”. It should be highlighted that this reflects opinion, and not
the law.

In determining a salary package, consideration must be given to what would be

regarded as “reasonable” by the “man in the street”. Churches must comply with the
letter of the law, the spirit of the law and not be involved in any practice that could
be interpreted as a tax avoidance scheme.

With this in mind, it is important to note that when salary packaging places the
pastor in a low tax bracket, the allocation of a portion of the remuneration package
as taxable income results in only a small amount of income tax payable by the
pastor. In most cases this is true when there is a 50/50 split of the remuneration
package between taxable salary and fringe benefits.

There are cases where the provision of fringe benefits and no salary may be
appropriate. In the case of a part time pastor (engaged say 4 days per week in
secular work and 1 day per week paid work at the church), the payment of a
nominal reimbursement to cover ministry costs may be justifiably 100% fringe
benefits. It would be difficult on the other hand for a full time pastor to justify that
they receive no taxable salary and only fringe benefits when the remuneration

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package provided by the church is in line with salaries paid in the general
community.

Practically speaking, the provision of fringe benefits and no salary would preclude
the pastor from accessing cash for living and general expenses, as fringe benefits
can not be paid as cash. For a pastor with no other income, even a cash salary
below the tax threshold (currently $18,200) would allow the pastor to access a cash
component of the remuneration package without attracting a personal tax liability.

In all cases, the determination of an appropriate split between cash salary and
fringe benefits must stand the scrutiny of the wider community.

Action Point: Based on current accepted practice, consistent with the

spirit of the concessions available, it is recommended for a full time pastor
that the fringe benefit component of the remuneration package represent
between 60 per cent and 40 per cent of the total package.

The allocation between a cash salary and fringe benefits should be clearly
documented by the employer prior to the employee earning the remuneration. This
needs to be in place to ensure that an “Effective Salary Sacrifice Agreement” is in
place that will be recognised by the Australian Taxation Office.

Please note that for simplicity, all examples provided in this paper assume a 50/50
split between salaries and fringe benefits.

It is necessary that an official record is kept in the church of the remuneration

package arrangements for the pastor. The distinction between taxable salary and
fringe benefits provided as part of the package should be clearly made.

Action Point: A note in the salary committee minutes should clearly record
the remuneration package of a pastor, clearly distinguishing between
taxable salary and fringe benefits paid for the pastor’s benefit.

PROVIDED HOUSING

A church may be in a position to provide a manse for the pastor. The value of that
housing component should be taken into consideration when determining the
remuneration package. As a guide, the South Australian Baptist Union has valued
the provision of housing at around $170 per week in 2004. It is possible that the
value of provided housing could range from $100 - $400 per week depending on the
particular circumstances. Local housing rental market rates may be used as a
reasonable guide for churches in determining a value for provided housing.

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ALLOWANCES – GENERAL CONSIDERATIONS

In determining a salary package, due regard needs to be given to work related

expenses that will be incurred by the employee in performing his duties.
Reimbursement of these expenses should be made by the church and can be paid in
the form of allowances. In many cases, the payment of these allowances provide no
direct benefit to the employee, but may be subject to PAYG tax deductions.
Additional information can be obtained from Taxation Ruling TR 92/17 issued by the
Australian Taxation Office (http://law.ato.gov.au/pdf/pbr/tr1992-017.pdf)

Where the allowances paid reflect the costs incurred by the employee in performing
his duties, the amounts should not be regarded as a benefit to the employee in
determining appropriate remuneration levels for employees. Where the allowances
exceed the costs incurred by employees in performing their duties, the excess
amount paid should be considered in determining cash salary and fringe benefit
remuneration levels.

VEHICLE ALLOWANCES

In many situations it is assumed that the pastor provides his own vehicle for
ministry work. The vehicle expenses incurred by the pastor (excluding private
usage) should be reimbursed by the church.

As a guide, the South Australian Baptist Union has calculated that on average,
business travel by a pastor equates to 12,000 kms per annum. An allowance of $118
per week has been included in their salary packages in recognition of this expected
business travel. In circumstances where the annual rate of business travel is
expected to exceed 12,000 kms, arrangements are made to reimburse the pastor for
this additional travel at a suggested rate of 51c/km. (NOTE – these are 2004 figures
which will have changed since)

Special consideration needs to be given where large distances need to be travelled

by the pastor, particularly in rural areas.

As a guide it may be reasonable to consider the cost of running vehicles published

by the applicable state automotive association (RAA, NRMA, RACV).

Churches may elect to pay a vehicle allowance or a petrol allowance to a pastor.

Alternatively, the church may wish to incorporate the reimbursement into the fringe
benefit component of the remuneration package.

If the option of the vehicle or petrol allowance is selected, the allowance is included
as income (as an allowance) on the pastors PAYG certificate. This may be
advantageous to the pastor where a large amount of business travel is undertaken
that is not reimbursed by the church. In that situation, the pastor would be able to

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claim a tax deduction for the component of business travel that was not reimbursed,
effectively reducing the pastor’s taxable income and liability for income tax.

Vehicle purchase arrangements negotiated by the pastor or church may be an

option to consider.

PHONE AND RESEARCH ALLOWANCES

Phone and research allowances can also be incorporated into a remuneration

package. Home telephone or mobile phone expenses (excluding private usage)
should be covered by the church.

It is difficult sometimes to differentiate between private and church use, but the
onus should be on the pastor to maintain records and act with integrity in these
areas to determine appropriate levels of reimbursement. It would be appropriate to
keep records for a 3 month period to determine the percentage of church and
personal use, and then use this percentage as a guide for future periods (i.e. 35%
church use and 65% personal use).

Research allowances (or book allowances) can also be provided to the pastor. This
allowance encourages the pastor to purchase publications that assist in the
professional development of the pastor. This could be paid as an allowance or
reimbursement of expenditure up to an agreed amount based on accounts provided
by the pastor to the church. Alternatively, the church may elect to purchase
publications required by the pastor to build up a church library of resources owned
by the church.

In determining the appropriate remuneration package for pastors, all the various
allowances or benefits provided to the pastor should be compiled to identify the
total remuneration received. If this is not done, it is difficult for those responsible for
salary reviews to make valid comparisons concerning remuneration packages or to
fully understand the “big picture” when undertaking salary reviews.

An example of how a remuneration package could be presented is provided in

Appendix 4.

PASTORS EXPENSE ACCOUNT

To process the payment of fringe benefits, the church may elect to establish a bank
account for this purpose. The account remains the property of the church and must
be under the name of the church (eg XXXX Church Pastors Expense Account). At
regular intervals (say fortnightly, if the pastor’s salary is paid fortnightly), amounts
are transferred from the church’s general bank account into the pastor’s expense
account.

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There are two ways then that can be chosen to operate this account.

A church can choose to operate the bank account within the normal financial
operating systems of the church. The signatories may be the same as for other
church accounts, although the pastor may also be included as an additional
signatory to the account. The church and the pastor should agree in advance the
amount and types of benefit to be paid from this account. Supporting
documentation, with appropriate authorisation should be filed in the same way that
other bank accounts within the church are operated.

Alternatively, the pastor may be given authority to operate this account on his own.
Specific reporting requirements and obligations on the pastor are required under this
arrangement. These are outlined in the sample contract for service in Appendix 1.

The provision of a credit card in the name of the church may also be another
practical way of administering fringe benefits. However, it should be noted that
additional supporting documentation (such as tax invoices and receipts) are required
and not just the credit card dockets to meet audit requirements.

On no account is cash to be withdrawn from the pastor’s expense account,

as this will change the very nature of the payments made. If cash was
drawn from the account, this amount would represent cash salary on
which PAYG tax must be deducted at the appropriate rate.

The repayment of a pastor’s line of credit loan account by the church is a fringe
benefit provided the repayment does not result in a credit balance in the account.

Since the account is a church account, GST paid through this account can be
claimed back through the church’s Business Activity Statement. The church has the
choice of whether to use the GST credits claimed to benefit the church, or as an
additional benefit to the pastor.

SALARY SACRIFICE ARRANGEMENTS

A pastor may wish to consider further salary sacrifice arrangements that reduce the
taxable salary received outside of the fringe benefit arrangements. Salary sacrifice
arrangements allow a pastor to allocate a portion of their salary before tax is
deducted on the amount (thereby reducing the amount of tax payable). Some
examples available include:

• the payment of tithes/offerings into the church

• additional contributions to a superannuation fund
• the provision of a lap top computer (specifically exempted under fringe
benefits tax legislation)

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These salary sacrifice arrangements do not create a Fringe Benefits Tax liability
owed by the church.

WORKED EXAMPLES

Examples of salary remuneration packages are provided in Appendix 4.

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SOCIAL SECURITY CONSIDERATIONS

The assessment of fringe benefits in determining Social Security benefits causes a
great deal of confusion and concern for pastors.

Different rules apply for the various types of benefits, and terminology has changed
over the years. The major distinction applies to Family Tax Benefit compared to
other Social Security benefits.

It is important in relation to these matters that a contract for services between the
Church and pastor has been clearly documented.

FAMILY TAX BENEFIT (PART A & PART B)

For the purpose of determining a pastor’s entitlement to Family Tax Benefit, fringe
benefits are excluded from the calculations. The definition of income for family tax
benefits is taken from Income tax legislation, being “taxable income” and
“reportable fringe benefits”. As the fringe benefits received by pastors are “exempt”
benefits, family income only includes the taxable salary of the pastor.

PARENTING PAYMENT & OTHER SOCIAL SECURITY BENEFITS

For the purpose of determining a pastor’s entitlement to Parenting Payment and

other Social Security benefits, the definition of income includes fringe benefits
received, but does allow for some deductions to be offset against this income that
relate to “direct ministry expenses”. It is recognised that in many cases, fringe
benefits comprise amounts that are of a “private nature” as well as some that are
connected to ministry activity (such as the use of the minister’s home for church
hospitality etc). The reimbursement of direct ministry expenses can be excluded
from the income test.

It is important to note that fringe benefits need to be disclosed to Centrelink for the
calculation of Age Pension, Austudy and Newstart Allowance benefits.

The suggested approach for the declaration of fringe benefits is for the Church to
provide a letter to Centrelink documenting the allocation of fringe benefits between
private expenditure and direct ministry expenditure based on the particular
circumstances that relate to the minister.

An example of the letter for this purpose is attached as Appendix 2.

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OTHER SALARY RELATED MATTERS

WORKCOVER ISSUES

Workcover arrangements vary from state to state. To determine whether ministers

of religion are covered by Workcover and on what basis the levies are calculated,
each church should contact the appropriate CRC Churches State Executive for
guidance. In some cases, it should be noted that where a compensation claim is
made, a pastor’s entitlement will be based on his salary only (excluding fringe
benefits). Additional top-up insurance to cover the fringe benefit component of a
pastor’s remuneration package can be obtained from Australian Christian Services.
Further details are available from the CRC national office.

SUPERANNUATION
The church has a responsibility to contribute superannuation to employees. This
obligation extends to a contractor where the contract requires the contractor to
provide labour personally and the labour part of the contract is more than 50% of its
value. Clearly, pastors fall within that definition.

The amount of superannuation contributions is calculated on the “earnings base” of

the employee.

Although technically, superannuation contributions only have to be paid on salary

(and not fringe benefits), it is considered appropriate that the contributions be
based on the total remuneration package provided to the pastor.

It should also be noted that since remuneration packages are generally less for
pastors (because of the specific taxation concessions available) the accumulation of
superannuation contributions over the years may be considerably smaller than for
others in the secular workforce. Pastors need to consider their retirement needs in
light of this and may wish to voluntarily contribute towards their superannuation.

Superannuation contributions need not be made by an employer in certain

circumstances. No contribution is required where employees are paid less than $450
in a calendar month, or for those aged 70 years and over or those under 18 years of
age working 30 hours or less per week.

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LONG SERVICE LEAVE ARRANGEMENTS

Long service leave legislation differs from state to state. A summary is provided
below of the various States:

State/Territory Qualifying Period Length of Leave Pro Rata

Commences
Federal 15 years 13 weeks 10 years
New South Wales 10 years 2 months 5 years
Victoria 15 years 13 weeks 10 years
Queensland 10 years 8.67 weeks 10 years
South Australia 10 years 13 weeks 7 years
Western Australia 15 years 13 weeks 10 years
Tasmania 15 years 13 weeks 7 years
Northern Territory 10 years 13 weeks 7 years
ACT 10 years 2 months 7 years

For example, in South Australia, a pastor is entitled to long service leave of 13

weeks after 10 years service. After 7 years, a pro-rata entitlement to long service
leave is payable on termination of employment. This long service leave is provided
to employees in recognition and as an incentive for longevity of service with one
organisation.

Pastors, by the nature of their calling, may move from church to church before
becoming entitled to pro-rata long service leave entitlement. In recognition of the
fact that the pastor is responding to God’s calling on his life, acknowledgement of
his service spent at the previous church can be made.

The following conditions should be met for this to take place

• The pastor leaves in good standing
• The pastor’s move from one church to the other is endorsed by the
respective eldership teams and State CRC Executives
• An amount representing the current (calculated) entitlement to long
service leave is transferred from the “previous” church to the “new”
church. (Note that when moving from one state to another where
entitlements differ, a negotiated arrangement that suits both churches
and the pastor may be necessary)

The “new” church would then accept responsibility for the completed years of
service the pastor has served at the “previous” church.

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APPENDIX 1

COMPARISON OF SALARIES – THE EFFECT OF SALARY

PACKAGING
In making a comparison of salaries based on salary packaging arrangements, “after
tax” or “net” salaries based on the South Australian Teachers Awards are compared
with and without the allocation of fringe benefits. The left hand section of the table
calculates the “net” or “take home” pay of a teacher. The right hand section of the
table indicates the equivalent “net” salary package received by a pastor where the
remuneration package is split 50% salary /50% fringe benefits.

The calculations have been based on current resident personal tax rates only. No
allowance has been made for medicare levy, rebates or other adjustments. It has
been assumed that the individual earns no other taxable income.

These calculations will be updated by the CRC national office each year or when
renegotiated between the Government and teachers through enterprise bargaining
agreements.

As an example for determining the appropriate level of remuneration, the following

basis is used within the South Australian Teachers Award:

• A step 3 teacher holds a three year degree qualification with no previous

teaching experience.

• A step 12 teacher holds a three year degree qualification with ten years
full time teaching experience.

• An AST2 teacher holds a supervisory position over a number of

employees, exhibiting advanced teaching and management skills within
the organisation

Worked examples for these three specific scenarios are provided in Appendix 4.

A summary of current teacher salaries is available from the CRC National Office, and
the spreadsheets are updated every two years so that the furnished examples of
comparative salaries for pastors given the specific taxation concessions available to
them are based on current information. (NOTE: to obtain a copy of these
spreadsheets, contact the CRC National Office – [email protected] or
08 8356 6999)

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APPENDIX 2

EXAMPLE LETTER TO CENTRELINK FOR PURPOSES OF

PARENTING PAYMENT OR AGE PENSION
To Centrelink Office

Pastor ……………………………….… is employed by ………………………………

The remuneration package per week is as follows:

Gross Salary $............

Fringe Benefits (of a private nature) $............

Total Income (for purposes of calculating ------------

entitlement to Parenting Payment/Age Pension $
======

Fringe Benefits (reimbursement of

ministry related expenses) $............ Note A

Please find attached an itemised list of fringe benefits provided to the employee,
detailing the type and amount of fringe benefits received and the amount
considered to be reimbursement of ministry related expenses for each category of
fringe benefit.

Note A

The Pastor receives this amount to cover ministry related expenses. It is the
intention of the church that this amount covers:
- the costs involved in running and maintaining a suitable vehicle to meet the
transport needs associated with carrying out his religious duties (ie visitation
and pastoral care)
- housing related expenses as the pastor is required to use his home or provide
accommodation for the purpose of counselling, hospitality, sermon/teaching
preparation, convening of functions and other activities related to his ministry
role
- Other costs directly related to his ministry role.

Advice has been provided from Centrelink that this amount should be excluded
from any calculation of entitlements for Parenting Payment/Age Pension as this
represents a direct reimbursement of expenses incurred by the pastor in carrying
out his responsibilities directly related to his ministry role.

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APPENDIX 2

It is our understanding that the calculation of entitlements for Parenting

Payment/Age Pension should be based on the Gross Salary and Fringe Benefits of
a private nature notified above.

Yours Faithfully

Listing of Fringe Benefits provided (example)

Type Total Ministry Private Basis of Calculation

Provided Related
House rental $ $ $
Rates & Taxes $ $ $
Vehicle Expenses $ $ $
Hospitality $ $ $
Telephone $ $ $
Medical Insurance $ $ $
Education Costs $ $ $
Other (specify) … $ $ $
Other (specify) … $ $ $
Other (specify) … $ $ $
Other (specify) … $ $ $
Other (specify) … $ $ $
TOTAL $ $ $

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APPENDIX 3

SAMPLE CONTRACT FOR SERVICES

Please note that a Template CRC Employment Contract is available in WORD
format on the CRC website for download and adjustment for use.

Please use this link http://crcchurches.org/?p=9435 to view and download.

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APPENDIX 4

SALARY REMUNERATION WORKED EXAMPLES

EXAMPLE 1
SALARY PACKAGE BASED ON SA TEACHERS AWARD LEVEL 3
Equivalent to 4 years training but no experience
TEACHER'S GROSS SALARY $ 73,320
LESS TAX $ 15,376
NET SALARY $ 57,944

PASTORS REMUNERATION PACKAGE

TAXABLE SALARY $30,103
LESS TAX $2,262
NET SALARY $27,841

FRINGE BENEFITS $30,103

TOTAL REMUNERATION PACKAGE RECEIVED

BY PASTOR (after tax) $57,944

COST TO CHURCH

TAXABLE SALARY $30,103

FRINGE BENEFITS $30,103
$60,206
LEAVE LOADING (17.5% for 4 weeks of TS) $405
SUPERANNUATION (9.5% of total package) $5,720
WORKCOVER (1% of Taxable Salary) $301
LONG SERVICE LEAVE PROVISION
$1,505
(1.3 weeks p.a.)
GST tax credits for FB amounts
(7% estimate) - added back $2,107

TOTAL COST OF PACKAGE TO CHURCH $66,030

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APPENDIX 4

SALARY REMUNERATION WORKED EXAMPLES

EXAMPLE 2
SALARY PACKAGE BASED ON SA TEACHERS AWARD LEVEL 8
Equivalent to 4 years training and 5 years experience
TEACHER'S GROSS SALARY $ 91,673
LESS TAX $ 21,866
NET SALARY $ 69,807

PASTORS REMUNERATION PACKAGE

TAXABLE SALARY $36,657

LESS TAX $3,507

NET SALARY $33,150

FRINGE BENEFITS $36,657

TOTAL REMUNERATION PACKAGE RECEIVED

BY PASTOR (after tax) $69,807

COST TO CHURCH

TAXABLE SALARY $36,657

FRINGE BENEFITS $36,657
$73,314
LEAVE LOADING (17.5% for 4 weeks of TS) $493
SUPERANNUATION (9.5% of total package) $6,965
WORKCOVER (1% of Taxable Salary) $367
LONG SERVICE LEAVE PROVISION $1,833
(1.3 weeks p.a.)
GST tax credits for FB amounts $2,566
(7% estimate) - added back
TOTAL COST OF PACKAGE TO CHURCH $80,406

Salary Guidelines Revised 18/04/2017 Page 27

 SALARY GUIDELINES FOR CRC CHURCHES INTERNATIONAL

APPENDIX 4

SALARY REMUNERATION WORKED EXAMPLES

EXAMPLE 3
SALARY PACKAGE BASED ON SA TEACHERS AWARD AST 2
Exhibiting advanced teaching skills and leading other teachers
TEACHER'S GROSS SALARY $ 99,965
LESS TAX $ 24,934
NET SALARY $ 75,031

PASTORS REMUNERATION PACKAGE

TAXABLE SALARY $39,748
LESS TAX $4,465
NET SALARY $35,283

FRINGE BENEFITS $39,748

TOTAL REMUNERATION PACKAGE RECEIVED

BY PASTOR (after tax) $75,031

COST TO CHURCH

TAXABLE SALARY $39,748

FRINGE BENEFITS $39,748
$79,496
LEAVE LOADING (17.5% for 4 weeks of TS) $535
SUPERANNUATION (9.5% of total package) $7,552
WORKCOVER (1% of Taxable Salary) $397
LONG SERVICE LEAVE PROVISION $1,987
(1.3 weeks p.a.)
GST tax credits for FB amounts $2,782
(7% estimate) - added back
TOTAL COST OF PACKAGE TO CHURCH $87,186

Salary Guidelines Revised 18/04/2017 Page 28

 Statement
on Sexual Harassment

CRC Churches International Australia

CRC Churches International Australia and organisations are committed to providing a

workshop and work environment which is free from sexual harassment.
Sexual harassment is a form of discrimination which is unlawful under the
Commonwealth Sex Discrimination Act 1984 and other various State Acts i.e. South
Australian Equal Opportunity Act 1984.
All CRC Churches International church members, staff and voluntary workers have a
right to be treated with respect and dignity and to this end the following information and
process is made available.

1. WHAT IS SEXUAL HARASSMENT?

Sexual harassment is uninvited and unwelcome attention of a sexual nature.
It is deliberate verbal or physical /sexual behaviour towards a person that is uninvited,
unwelcome, humiliating or intimidating.
It may include actions such as:

1. Continual and habitual leering at a person with the express purpose

of embarrassing and humiliating their personal dignity and which
interferes in their capacity to carry out their work duties.

2. Touching or holding a person who has not given their permission and
has clearly expressed that they do not want this to happen again.

3. Telling sexually suggestive or smutty jokes in a person’s presence

when they have clearly expressed their disapproval of this occurring
again.

4. Unsolicited kissing on the lips, pinching a person’s bottom or

pressurising a person so as to force an embrace or a hug.

5. Continually asking a person to go out with them after they have

definitely said "no".
Statement on Sexual Harassment

6. When a pastor, leader, counsellor etc causes a person to become

dependent on them for the express purpose of commencing a sexual
liaison. Even if the counsellee is a willing partner, this behaviour is
viewed as an abuse of spiritual authority, is a violation of trust and is
deemed harassment from the person in the position of power and
authority.

2. What can a person do if they feel they are being sexually

harassed?

1. Tell the harasser straight away that one does not want him/her to
behave in that way.

2. Immediately let a superior of both you and the perpetrator become

aware of this incident, then record and date the incident and its
reporting.

3. Any victim has the right to appeal to the respective officers or

executive committees of the CRC Churches International, since
together they provide an authority and accountability net for all
members, leaders and officers of the CRC Churches International.

4. The accountability structures of the CRC Churches International are

as follows

a. The Senior Pastor of the local church or the Oversight/Board

of Elders of that local church.

b. The State Chairman or State Executive of the CRC Churches

International in the State where the incident has occurred.

c. The National Chairman or the National Executive of the CRC

Churches International of Australia.

Any sexual harassment victim is encouraged to make contact with the

appropriate officer or executive committee depending on who is the
offender and the location of the offence.

5. It is recommended that action be taken as quickly as possible after an

offence has occurred. Sexual harassment is not only against the law
of the land, as already stated, but it is strongly condemned in the
Bible and in the ministerial and fellowship ethics of the CRC
Churches International. Therefore, none of the people in our
churches and work places should have to tolerate sexual harassment.

Updated April 2017 Page 2 of 3

Statement on Sexual Harassment

6. Our Christian witness and testimony before the world demands that
every case of sexual harassment be handled in a responsible and just
manner by the officers and committees of the CRC Churches
International. Therefore the perpetrators need to be disciplined in
accordance with our Guidelines on the Discipline and Restoration of
Ministers and the victims must be cared for and lovingly ministered to.

Drafted by Pastor Bill Vasilakis.

Amended and endorsed by the National Executive in September 1993.
Updated by Peter Gillard April 2017

End Document.

Updated April 2017 Page 3 of 3

W om e n i n Mi n i s t r y

WOMEN IN MINISTRY

CRC Guidelines

1. The Bible very clearly teaches that women are on an equal footing with
men when it comes to operating and functioning in any ministry role within
the body of Christ.
2. That the Bible does not expressly forbid women being involved in any
particular areas of ministry.
3. As ministry involves giving spiritual leadership and exercising authority in
matters of church life, we see no restriction on women functioning in any
governmental role within local churches.
4. The principles of submission and being accountable apply for all ministry,
whether young, whether older, whether female or male. Every church and
every minister needs to be accountable to his fellow ministers and to the
Executives that are elected in each State and in the Commonwealth for
the protection of those ministers and churches and the entire movement.
5. Therefore, we see that there are no grounds to forbid women from
exercising any ministry role within CRC Churches International and from
fulfilling any office whether in the local church, whether in the State or
whether in the Commonwealth.
6. The CRC opened the door and faced the issue over 20 years ago when it
commenced credentialling women. Today, we have women operating in
every area of ministry, from being on our oversights, being credentialled
with assistant minister’s credentials, being credentialled with full minister’s
credentials, being Senior Ministers of local churches and even being on
our Executives. To now bring in some restrictive code that cannot stand
up to scripture and that clearly prejudices women from developing in
ministry and in leadership would be a retrograde step and not in the
interests of CRC Churches International.
7. The women of our movement, comprising about 50% of our membership,
should be encouraged to rise up and fulfil the call that God has placed on
their lives. For many women, this call is to serve God in a full-time
capacity.

• Agreed to at the March 1988 meeting of the National Executive.

Version of March 1988 Page 1 of 1

 GUIDELINES
on the question of the
DISCIPLINE and RESTORATION
of MINISTERS

Moral, financial, ministry ethics & doctrinal areas

CRC Churches International - Australia
National Executive
PREAMBLE
The CRC is committed to maintaining high moral and ethical integrity of its
ministers. In the case of failure in these areas it is important to have a uniform
approach in matters of discipline and restoration of ministers. This guideline
outlines our approach in this matter.

1. Constitutional statements
1.1 In Article 5.6 “Forfeiture of Credential, the Constitution of the CRC
Churches International – Australia”, National Council makes the
following statement.

“Should the Issuing Authority of a credential (as defined in clause 5.3.1)

determine that a holder of a credential has violated the basic requirements of
Scripture, or this Constitution, or the Charter, in the areas of:
• Use of finance, or
• Ministerial ethics, or
• Personal morality, or
• Doctrine’

then they shall be required to:

• Surrender their credential immediately.
• Resign from leadership of their church immediately.
• Resign from any leadership position held within the Organisation.
• Accept a reasonable period of restoration and rehabilitation as
prescribed by the relevant Issuing Authority which has given due
consideration to the current “Guidelines on the Discipline and
Guidelines on the question of the discipline and restoration of ministers

Restoration of Ministers” document of the Organisation.”

1.2 The Charter of the CRC Churches International gives an abbreviated

version of our Declaration of Faith with respect to our basic doctrines,
our Core Values and other cardinal Christian truths that we expect all
our credentialed ministers to believe in and follow. The expanded
version of our Declaration of Faith is the official CRC version of our
Christian doctrines. Our Charter also clearly spells out the principles
that govern our fellowship, ministerial policy and financial ethics.
We have a Statement on Forfeiture of Credential in our National
Constitution and this now provides a clear method of assessment of
when a person has violated Scripture, our Charter and Constitution
and secondly, how the restoration and rehabilitation of the
credentialed minister is to occur.

1.3 To help the necessary officers and leaders within the CRC to
determine when action should be taken against an erring minister, the
following amplification of the Constitutional Article 5.6 is given.
A Minister's credential may be removed for any of the following
reasons.
• Falling into grave doctrinal error or deception regarding the
abbreviated Declaration of Faith contained in the CRC Charter, or
the expanded version in the CRC Ministry Manual, or
• Wilfully violating the provisions of the CRC Charter, National
Constitution and/or State Constitution, or
• Being overtaken by personal problems of such a nature that would
discredit the work of the Lord, producing a detrimental effect on the
CRC Churches International - Australia.

2. The nature and purpose of discipline

Discipline is an exercise mandated by the scriptures for which the Church has
authority in and is responsible to outwork. The aims of discipline are that God
may be honoured, that the purity and welfare of the ministry and the Church be
maintained, and that those under discipline may be brought to repentance and
restoration in Christian lifestyle and, where applicable, Christian ministry.
Discipline is to be administered for the restoration of the minister, while fully
providing for the protection and the spiritual welfare of our local churches. It is to
be redemptive in nature as well as corrective and is to be exercised as under a
dispensation of mercy.
However badly a minister may have fallen he can, upon genuine repentance (as
far as can be determined) be restored to fellowship in the Christian Church, but
this does not guarantee restoration to ministry.
Discipline includes training, especially of the kind that produces self-control,
orderliness, obedience and a capacity for co-operation. It is believed that
discipline can only be adequately implemented where accountability and a
monitoring of a person’s response is provided for.

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Guidelines on the question of the discipline and restoration of ministers

3. Matters that require disciplinary action

Cases Of Moral, Financial, Ministry Ethics And Doctrinal Breakdown Are
Covered In The Following Areas:

3.1 Moral breakdown or failing to maintain one's sexual integrity

includes:-
Embracing or condoning the areas of sexual behaviour that are clearly contrary
to accepted Biblical Christian principles and ethics: i.e. fornication, adultery,
homosexual practice, lesbianism, rape, paedophilia/child molestation, sexual
harassment, incest, etc.

3.2 Financial breakdown or lack of integrity in personal and/or church

matters includes:

(i) Purposefully failing to maintain a proper financial accounting

procedure for the church, ie. monthly or quarterly and yearly
statements and a yearly audit of the churches finances by a qualified
person who is not a member of the church.

(ii) Purposefully failing to be accountable with respect to recording or

minuting all authorised financial decisions and receipting of all
expenses incurred by the church and any responsible officers.

(iii) Purposefully failing to ensure that no conflict of interest occurs with

respect to a minister’s salary/remuneration.
Salary/remuneration decisions should be taken out of the hands of
the salaried pastoral ministry staff who are recipients of a wage and
placed into the hands of an independent salaries/remuneration
committee; ie. a group of non-salaried leaders of the church (with
reference to the National Guidelines for setting salaries document.)

(iv) Purposefully failing to obey the letter and the spirit of the law of the
land with regard to Taxation matters and other legal requirements.

(v) Any instance of theft by a minister.

3.3 Ministry Ethics violations include:

(i) Refusing to be cooperative and having a contentious attitude that

continually violates ministerial courtesy with fellow CRC ministers and
with ministers of other Christian movements.

(ii) Refusing to work within a team structure (ie Elders, Spiritual

Oversight) as required in our Charter and assuming a dictatorial and
unaccountable authority over a Church.

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Guidelines on the question of the discipline and restoration of ministers

3.4 Doctrinal breakdown includes:

Adhering to and/or promoting doctrinal error which is recognised as such by
Bible-believing Pentecostal Christians and is contrary to the CRC Declaration of
Faith.
All CRC preaching and teaching is to be consistent with the cardinal Christian
doctrines and truths as stated in the CRC Declaration of Faith.

4. Preventative, rather than remedial, emphasis

The leadership of our Movement should endeavour to offer sound preventative
measures to our ministers from the training phase prior to ordination, right
through to special in-service sessions for men and women who have been in
the ministry for many years.
These measures include:

4.1 Ministry Training Courses – as these are often a training phase for
potential ministers, as well as for other ministry roles, then character
formation and discussion in the areas of moral, financial and ministry
ethics should not be neglected.
4.2 Competency-based credentialing – competencies for all credential
levels should always include competencies that cover knowledge and
application of moral, financial and ministry ethics.

4.2 Credentialling interview process - it is recommended that smaller

teams of senior and experienced ministers (i.e. Office Bearers) be the
Credentialling Committees rather than the whole Executive to cover
the very important duty of thoroughly assessing credential
applications.

4.3 Comprehensive and strictly confidential application forms with

detailed referee’s statements from at least three referees that touch
the potential problem areas are necessary.

4.4 Teaching and discussion sessions at State and National Conferences

or at special In-service Training Seminars for credentialled ministers.

4.5 Generally lifting the ethical and moral expectations of our potential
ministers to the highest possible standards.

5. Basic procedure for discipline and restoration

5.1 Discipline of Ministers

a. When it has been clearly established that a minister is guilty of a
prolonged abuse of ministerial trust in any of the following areas:
• sexual immorality
• financial corruption

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Guidelines on the question of the discipline and restoration of ministers

• violation of ministerial ethics

• doctrinal error,
then unless there is a full and frank acknowledgment of wrongdoing
and acceptance of their guilt, the minister shall be disfellowshipped
from all CRC churches; ie, the minister should not be invited to
participate in any CRC church service or activity, and should not be
permitted to take out membership in any CRC church.

b. Discipline in general should wait until the case has been heard and
judged by three members of the relevant Ministry Credentialling
Authority or by other suitable ministers who have held a National
credential for at least 5 years. These appointments are to be made by
the relevant Chairman.
However in extreme and emergency cases where there is sufficient
evidence of a serious breach of ministerial conduct the State
Chairman together with the National Chairman have the power to
suspend ministerial certificates and credentials pending an
investigation and judgement by the relevant Ministry Credentialling
Authority.

c. A National Minister’s Credential may only be suspended by the

relevant State Ministry Credentialling Authority where there has been
prior consultations with the National Chairman or in his absence, the
Vice-Chairman.

d. It is recognized that any minister has the right of appeal, in

accordance with the provisions of the State and National
Constitutions.

5.2 Restoration of Ministers

a. Objective and Process

The aim is to restore the minister in his or her personal relationship
with the Lord and, if necessary, effect restoration in the minister’s
relationship with spouse, family, local church and any other offended
parties.
• The restoration process is to focus on :
i. Working through the issues that predisposed the person to commit
such sin.
ii. Rebuilding firm Biblical moral values and a lifestyle consistent with
such values, so that the minister is restored to be able to model
God’s standards.

b. Basic Procedure
The restorative period is to cover a minimum period of two years.
During this time a suspension of the minister’s credential and

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Guidelines on the question of the discipline and restoration of ministers

marriage celebrant's licence is to occur. There is to be at least a

twelve month minimum break from active ministry.
A gradual return to some ministry function in the second year of the
restorative process can occur but under the covering of
restorers/counsellors.
This period may need to be extended. Due consideration needs to be
given by the restorers/counsellors to the gravity of the initial offence
or problem area, the apparent degree of repentance, the areas of
new responsibility, the size of the restoring church and other
associated factors.

c. The Restorers/Counsellors
These are to be two ministers who have held a National Ministers
credential for at least 5 years. We are looking for maturity of
experience and an excellent track record.
Galatians 6:1-2 provides the authorisation, qualifications and spiritual
attitudes for practitioners of restoration.
The restorers should offer assistance to the local Oversights and any
offended parties as is required.

d. State Chairman’s Role

The State Chairman does not need to be involved in all the
restorative process but does need to be updated by the two ministers
at least quarterly during the restorative period. The two restorative
ministers need to have the State Chairman's endorsement before
commencing work.

e. National Chairman’s Role

The National Chairman does not need to be involved in all the
restorative process but does need to be sufficiently informed by the
State Chairman every six months during the restorative process of
ministers who were holding a credential issued by the National
Executive. (refer to Ministry Guidelines doucument for Issuing Bodies
for different credential types)

f. State Executives, State Councils, National Executive, National

Council
These bodies do not need to be directly involved and confidentiality
needs to apply during the restorative process. It is assumed that
State Executives, State Councils, National Executive and National
Council have absolute confidence in their State Chairmen and in their
National Chairman.

g. Resource for all State Chairmen

Restorees could be required to attend or study specific remedial
courses targeted to the breakdown area.

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Guidelines on the question of the discipline and restoration of ministers

A resource kit is to be made available which includes key articles,

books and case studies with the important acknowledgment that all
counsel, advice, and directions given must not contravene Scripture
and that restoring ministers prayerfully seek the leading and wisdom
of the Holy Spirit on the matter.

h. Consideration of Errant Minister’s Spouse

It should be recognized that the spouse of a minister who has had to
be disciplined will need special support, encouragement and counsel.
During the restorative process for the minister, the restorers /
counsellors should ensure that the minister’s spouse receives
appropriate care and counsel.

5.3 Spouse Committing Transgression

In the event of the spouse of a credentialled minister committing a moral or
financial misdemeanour of the nature that would require discipline and
restoration if a pastor committed such an act, the minister and the spouse shall
be:

(i) Responsible to advise the State Chairman;

(ii) Placed under the covering of a Nationally credentialed minister (for at

least 5 years) normally for a 2 year period to assist in working through
the situation.

6. CARE OF ADULT VICTIM(S)

Compassionate attention needs to be given to the victim(s) of any
misdemeanour by a minister. Any victims should receive comfort, counsel and
encouragement as appropriate. Victims should not feel that their well-being is
considered of lesser importance than the restoration of the minister responsible
for their hurt. Refer to the CRC Guidelines document ‘CRC Ministry Code of
Ethics’ for further support regarding Adult Duty of Care.
If any victim is a child or youth (under the age of 18) then there is both a legal
and moral obligation to report any criminal, suspected criminal or negligent
behaviour to the appropriate secular authorities. Refer to the ‘CRC Duty of Care
and Child Protection Guidelines’ for futher information on how to report, or
contact the CRC National or State office for support.

FINALLY
The same general principles of discipline and restoration are expected to be
applied for the spouses of a minister and for all in senior lay leadership who are
fulfilling key ministry roles within our churches, ie. elders, ministry department
leaders.

Amended and endorsed by the National Executive, September 1993

Drafted by Bill Vasilakis

th
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Guidelines on the question of the discipline and restoration of ministers

Amended 25th February 2007 – reference to “CRC Churches International”

amended to “CRC Churches International – Australia”
Updated April 2017 by Peter Gillard – fixing of references to Constitution which
were incorrect due to changes since publishing.
Updated June 2017 by Bill Vasilakis and Peter Gillard – endorsed by National
Executive October 2017

End Document

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Version of 25 February 2007 – updated June 2017 Page 8 of 8
 A STATEMENT ON
DIVORCE & REMARRIAGE
in relation to Ministerial
Credentialing within the
CRC Churches International

Introduction
The CRC Churches International regards the unscriptural lowering of the standards of
marriage and the easy nature of acquiring divorce in our nation with great concern.
The violation of God’s clear standards as stated in His Word causes great hurt to
individuals, to the family unit, to the social fabric of our society and to the cause of
Christ.
We believe in the Biblical pattern of one monogamous, heterosexual marriage where
each party is to mutually complement and build up each other and where the husband
is to give loving sacrificial leadership and the wife is to give loving submission to this
leadership. The marriages of our credetialed ministers and their spouses are to model
this pattern to their congregations and society.
Where a person applying to become a credentialed minister has been previously
married and then divorced and perhaps remarried it is essential that beliefs, values
and lifestyle have been established to clearly affirm and demonstrate our Biblical
convictions regarding marriage.
However we recognise there is Biblical validity to divorce and remarriage in certain
circumstances eg. adultery, sexual deviancy, abandonment, domestic violence,
addictions like alcohol, substance abuse and gambling etc. Jesus’ statement in
Matthew 19:1-12 (that God allows divorce in certain circumstances because of
hardness of heart) and Paul’s guidelines in 1 Corinthians 7:1-16 apply.
In the light of the principles outlined in this paper, our credentialed ministers are also
requested to take great care in the process of remarrying Christians who have been
previously divorced.
This document needs to be read and applied in conjunction with the Restoration and
Discipline of Ministry document (refer to CRC Ministry Manual for this document).
DIVORCE AND REMARRIAGE

1. On people seeking ministry credentialing who were divorced or

lived in a defacto relationship prior to becoming Christians.
1.1 Special attention must be given by the ministry accrediting authority as to
the reasons for their marital breakdown and the level of healing and
restoration that has been effected in the candidate. The following
questions must be satisfactorily answered:-
• Who was the more responsible party for the failure?
• What character flaws and behavioural factors were involved with both
parties?
• What steps have been taken to reconcile past conflicts with the previous
spouse and children?
• What changes have taken place in the person’s life since their
conversion?
• What are the person’s attitudes to the sanctity of marriage?
• Are the ministry candidates laxidaisical with regard to divorce and could
they bring in an element of compromise with the Word of God?
1.2 No divorced and remarried person should be considered for ministry
credentialing unless they have shown a consistent pattern of stability and
faithfulness with regard to their second marriage. This would normally be
required for a period of five years.
1.3 In normal circumstances a person who has been divorced two or more
times will not be considered for a ministry credential. If there are to be any
exceptions to this, special consultations must occur with the National
Executive before the State Credentialing authority makes any decision.
1.4 If a person who has been credentialed as a divorced person remarries they
will be required to be under the covering of a Nationally Credentialed
minister (of at least 5 years standing in the Movement) for a five year
period to ensure the satisfactory establishment of the new marriage. The
relevant credentialing authority may determine that this time period of
specific covering be extended.

2. Statement regarding Christian people who divorce or have lived

in a defacto relationship and desire to enter CRC ministry
2.1 Christian people who, because of a consistent pattern of marital infidelity
and disloyalty, cause their marriage to dissolve, will not normally be eligible
to become ordained credentialled ministers within the CRC Churches
International.
2.2 Christian people who, because of a consistent pattern of hardness of heart
(as witnessed by responsible pastors and spiritual oversight) cause their
spouse to divorce them, or they to divorce their spouse, will not normally
be eligible for a CRC Ministry Credential.

Version of 2 March, 1997- update May 2017 Page 2 of 3

DIVORCE AND REMARRIAGE

2.3 An aggrieved and faithful Christian man or woman whose spouse divorces
them or forces them to initiate divorce proceedings shall be eligible to
remarry and enter CRC ministry. The following conditions are to apply in
these instances:
2.3.1 That the aggrieved and faithful party receive the protective
covering of responsible pastors and spiritual oversight throughout
the dissolution of their marriage.
2.3.2 That these responsible spiritual counsellors endorse the spiritual
soundness of the aggrieved and faithful party and endorse them
as responsible Christians who have done everything in their power
to save their Christian marriage.
2.3.3 For those who are remarried the Credentialing process should
begin after the person has proven a stability and faithfulness in
their second marriage normally for at least three years.
2.3.4 That an existing divorced minister who has fulfilled the
expectations of Items 2.3, 2.3.1 and 2.3.2; should they choose to
remarry, is to come under the covering of a Nationally
Credentialed minister (of at least 5 years standing in the
Movement) normally for a three year period to ensure the
satisfactory establishment of the new marriage.

3. Avoiding conflicts of interest during the credentialing process

3.1 A Nominating Minister who is endorsing a previously divorced candidiate
should recuse themselves if they are also on the State Credentialing
committee deciding on the application. This will ensure that there is not a
conflict of interest and the process has total objectivity.

FINALLY
Whilst it is accepted that some circumstances are more complex than others, the
respective Credentialing committee will deal with each case on its individual merits
and that the standard required for Ministry should never be compromised.

Drafted by Pastor Bill Vasilakis.

Amended and endorsed by the National Executive in September 1993.
Updated by Pr Bill Vasilakis in May 2017. Endorsed by National Executive October 2017.

End Document

Version of 2 March, 1997- update May 2017 Page 3 of 3

 Core Guidelines Document

8888
1

DUTY of CARE and CHILD

PROTECTION GUIDELINES

CORE
GUIDELINES
DOCUMENT

January 2016
 Core Guidelines Document

CRC Churches International 2

Duty of Care &

Child Protection
Guidelines
Australia
Endorsed October 2014 by
CRC National Council
 Core Guidelines Document

Duty of Care & Child Protection 3

Guidelines
CRC Churches International Australia

PREAMBLE

CRC Churches International Australia is committed to maintaining high moral and ethical integrity of
its churches and ministers. It is vital that ministers understand the Biblical, Legal & Ministry
requirements for themselves and for every local church to provide a child* safe environment for
children and young people under their care.
Endorsed by CRC Churches Australian National Council in October 2014, the following guidelines
have been adapted & updated from: Recommended Guidelines for Duty of Care (May, 2003). They
are provided to help each local church in our CRC family understand that they are responsible for the
health and safety of children and teenagers under their care; to assist local churches in developing
and implementing their own policy for Duty of Care; and, to make every CRC church aware they
must do all in their power to protect those in their care from all forms of abuse.
Each CRC church is encouraged to develop and or review their current Duty of Care policy in
accordance with these guidelines and set in place necessary changes. Churches are also encouraged
to review, update and record the endorsement of their Duty of Care policy annually – in line with
any changes to their State / Territory legislation and any future updates to these guidelines (as
endorsed by CRC Churches Australian National Council).
In the event a local church does not set in place sufficient policies that ensure legal compliance with
their State’s Child safe environment / Child Protection Legislation and Best Practice according to
these guidelines, no responsibility will be held by CRC Churches International or CRC Australia
National Executive for failure to do so.
Minister’s should therefore ensure they understand and outwork their own local church Duty of
Care policy recognising that in this matter it’s vital we are not just legally complying, but are
endeavouring to be beyond reproach.
*Child refers to any young person under the age of 18.

There are a number of actions that churches will need to undertake in order to outwork this policy.
This will need to happen at leadership level, at board level and at youth or children’s leaders’ level.

This symbol will be used throughout this policy as an indication that some action needs to be
undertaken. When you reach these points in the document STOP and consider how you will outwork
the recommendations given.
 Core Guidelines Document

Duty of Care Compliance Requirements for Credentialed CRC Ministers

4
A resolution was passed at the last CRC National Council meeting held on October 1, 2015 at
Kingston City Church regarding Duty of Care compliance for all CRC Ministers holding a credential,
including those holding Retired credentials. This is to provide the best care we can for those most
vulnerable in our communities, children and young people.

The resolution is (quoted); “That all CRC Ministers be required to have an up-to-date police check
and have relevant, recent training pertaining to Duty of Care for Children and Youth in order to have
a CRC credential. A phase-in period will be allowed, which will be until June 30, 2016, to give all CRC
Credentialed Ministers the opportunity to fulfill this new requirement.”

Details to support credentialed ministers in becoming and remaining compliant with this resolution
is available on the CRC website, as a part of the Ministry Manual (crcchurches.org ... navigate to
Document Library) or by contacting the CRC National Office.

“The test of the morality of

a society is what it does for
its children.”
– Dietrich Bonhoeffer

Dietrich Bonhoeffer: German theologian and renowned Lutheran Pastor killed in a Nazi
concentration camp; author, The Cost of Discipleship.
 Core Guidelines Document

CONTENTS PAGE
5
3 Preamble

4 Duty of Care Compliance Requirements for Credentialed CRC Ministers

5 Contents

6 Introduction

8 Children’s Charter

9 Child Safe Organisations

10 Step 1 – Understanding Child Abuse

12 Step 2 – Develop and Maintain an Open and Aware Culture

15 Step 3 – Identify Risks and Dangers to Children

17 Step 4 – Know your legal and CRC responsibilities

19 Step 5 – Create Clear Boundaries

22 Step 6 – Adopt Best Practice in Selection and Appointment

23 Step 7 – Make CRC guidelines for responding to children and young people available to team
members

24 Step 8 – Managing allegations of abuse

24 Step 9 – Develop a Critical Incident Response Plan

25 Step 10 – Provide education and ongoing training to all participants appropriate to their role

27 Step 11 – Empower children and young people and encourage their participation in creating
a child safe culture

27 Step 12 – Utilise (or develop) a system to track endorsements and training progress

28 Resource links

29 Summary of Online resources

AKNOWLEDGMENTS

Much gratitude goes to Pr Cass Tompich and Kymberli Boemia, both from Christian Family Centre
Seaton for the many hours of time and their wonderful expertise in putting the lion’s share of this
set of guidelines together. The CRC Movement is lucky to have them.

Thanks also to Jane Philpot, a volunteer in the National Office, for the time and effort spent in
editing and cross-referencing to produce the booklets in the current form.
 Core Guidelines Document

INTRODUCTION
6
Child protection is a significant issue in today's society and the Christian Church is not exempt from
this responsibility. Every effort must be taken to eliminate the potential for child abuse and do all in
our power to create child safe environments within our local churches.

Effective child protection requires a holistic approach from government entities, non government
entities and members of the community. While the focus of identification of child abuse or neglect
must remain strong we must additionally adopt approaches that involve early intervention and
prevention.

In the past we have maintained a loving and open acceptance of all people, trusting that as they
become ‘new creations’ (2 Corinthians 5:17) in the image of Jesus Christ, that such things as mistrust
and abuse will not occur. Unfortunately this is not always the case.

Children and young people are extremely valued by our Heavenly Father and those in our care must
be protected to the best of our ability. For this reason, as well making sure we are outworking due
diligence and remaining effective witnesses for Christ, we present these guidelines for your use.

The guidelines below provide comprehensive, although not exhaustive, guidelines to assist each
local church in being vigilant to ensure that the children and young people under their care are
protected and safe. Individual churches are to outwork reasonable care for children in their own
ministry location & programs and may be required by law to account how they have demonstrated /
are demonstrating this care. As a minimum CRC Churches are to include the CRC Code of Practice for
Interactions with Children, Youth and the General Public (Booklet 2); CRC Standard Procedures for
Running a Children’s or Youth Program (Booklet 3) and; CRC Standard Procedures for Responding
to Suspected Abuse (Booklet 4) in their own Duty of Care & Child Protection. In the event of any
abuse within specific programs or ministries it is important that appropriate actions are taken
immediately (See Booklet 4, Pages 4 and 5).

It is also vital to familiarise yourself with relevant state legislation regarding Mandatory Notification
(see Core Guidelines Document Page 17) and screening requirements for staff and volunteers. Go
through the Best Practice Guidelines outlined in this document with your leadership team and
involve your Board of Elders. (See Core Guidelines Document Page 7)

Children’s Ministry Leaders/Volunteers and Youth Leaders/Volunteers, as well as CRC ministers and
Eldership teams must also be aware that they could be held liable in a court of law and face possible
fines if they fail to report suspected child abuse/neglect or fail to manage allegations of abuse in a
legal, transparent or timely way.
 Core Guidelines Document

As such, all leaders and volunteers in Children & Youth Ministries and those currently holding any
form of CRC Credential must familiarise themselves regarding how to make a report to their relevant
7
reporting authority. They must also be appropriately screened and also outwork their local church
policy, procedures and training requirements.

Senior Ministers / Lead Pastors and Eldership teams need to have a clear plan for responding to and
managing allegations of abuse effectively (Booklet 7, Pages 7 to 9) by knowing how to:

• Outwork their duty of care compassionately

• Attend to immediate needs of victim(s) and offer ongoing support
• Liaise with & take advice from relevant authorities as required
• Communicate wisely with Parents/Carers and other parties affected
• Diligently protect other potential victims from harm
• Follow legal due process in relating to alleged abusers
• Maintain appropriate confidentiality

CRC National Council has adopted as Best Practice for all CRC churches:

1. Leaders and volunteers in Children’s / Youth ministries (including those who have access to contact details /
medical information of children and youth in specific programs / ministry events)

AND

All ordained CRC trainee ministers, ministers and national ministers...

...are required to report suspected child* abuse and neglect that has occurred, or is likely to occur, to
their relevant reporting authority (see Booklet 4, pages 9 and 10). This is our practice even if those
outlined above are not mandated by individual state /territory legislation to report.

2. Any person working with children or young people under age 18, and all CRC trainee ministers,
ministers and national ministers will undergo a screening process before they are appointed /
credentialed which will require an interview, a National Police Check/Working with Children Check
and the completion of forms.

3. Children/youth ministry leaders and volunteers and all those holding a current CRC credential will
be required by their local churches to undergo Mandated Notification training & refresher updates
as relevant to their role.

4. Each local church is responsible for tailoring/outsourcing Mandatory Notification training relevant
to the ministry role /level of responsibility of those who require it.
 Core Guidelines Document

Jesus clearly demonstrated his loving concern for children in Matthew 18 and we must take seriously
Paul’s direction to: “Keep watch over yourselves and all the flock of which the Holy Spirit has made 8
you overseers. Be shepherds of the church of God, which He bought with His own blood. I know that
after I leave, savage wolves will come in among you and will not spare the flock. Even from your own
number men will arise and distort the truth in order to draw away disciples after them. So be on your
guard!” ( Acts 20:28-31)
We affirm that we have a legal and moral obligation to protect and care for our children, and as a
family of CRC churches we expect each local church to be diligent in this regard.
*A child or young person is defined as any person under age of 18 years of age.

CHILDREN'S CHARTER

NURTURE OF THE CHILD

"Children are a heritage of the Lord, and the fruit of the womb is a gift" (Psalm 127:4)

The church is called:

• To receive, nurture and treasure each child as a gift from God

• To acknowledge and support the role of parents as primary nurturers of children

• To proclaim the Gospel to children in ways that empower them to receive and
respond to Christ's love

• To give high priority to the quality of planning and preparation for all children’s
ministry and to the support of Parents/Carers and those who minister with them

• To include children as full participants in the worshipping community and in the

Church's common life of prayer, witness and service

MINISTRY TO THE CHILD

"Then Jesus took the children in his arms, placed his hands on each of them and blessed
them" (Mark 10:16)

The church is called to:

• Love, shelter, protect and defend children within its own community and in the
world, especially those who are abused, neglected or in danger

• Nurture and support families in caring for their children, acting in their children's
best interest, and recognizing and fostering their children's spirituality and unique
gifts
 Core Guidelines Document

• Embrace children who seek Christian nurture independently of their Parents/Carer’s

participation in the church, while maintaining communication with parents and
9
seeking consent for their child’s involvement where required.

• Advocate for the integrity of childhood and the dignity of all children at every level of
our religious, social, political, educational and economic structures

MINISTRY OF THE CHILD

"A little child shall lead them" (Isaiah 11:61)

The church is called to:

• Receive children's unique gifts

• Value the influence of a child's faith within his/her own family

• Value children's ministry within their own family network

• Foster community beyond the family unit, in which children, youth and adults know
each other by name, minister to each other, and are partners together in serving
Christ in the world

• Appreciate children's abilities and readiness to represent Christ and his Church, to
witness to him wherever they may be, and according to the gifts given them, to carry
on Christ's work of reconciliation in the world, and to take their place in the life,
worship and decision-making of the church

Child Safe Organisations

What is a Child Safe Organisation?

A child safe organisation is committed to protecting children in its care. It understands the nature
and risks of child abuse and has an open and aware culture. Child abuse can be discussed and
reported safely. Policies and procedures are developed to protect children and staff/volunteers.
Establishing and maintaining a child safe environment is a vital consideration in all of its activities
and management practices. A child safe organisation will develop child protection policy and
procedures. It will put policy into practice, ensuring all service users and participants are aware of
organisational policy and commitment to child protection. In an organisation with a culture of child
safety, voicing a concern is not viewed as an accusation. Staff and volunteers will have confidence
that their concerns will be dealt with confidentially in a responsible and prompt way. 1

1
From 12 Steps to Building Child Safe Organisations – Child Wise www.childwise.net
Established in 1991, Child Wise is one of Australia’s leading not-for-profit child sexual abuse prevention organisations. Child
Wise has achieved significant recognition and credibility within the sector and from Government for our award winning
and innovative prevention programs primarily focused on creating child safe organisations.
 Core Guidelines Document

In Australia a Royal Commission into Institutional Reponses to Child Sexual Abuse is currently
underway, with the first report from this inquiry due 30th June 2014. The Commissioners, chaired by
10
Justice Peter McClellan AM, will look at all of the institutions where child sexual abuse took place.
This includes institutions that have closed down. They will ask whether institutions have done a good
job to stop child sexual abuse from happening.

Specifically the Commissioners will ask whether institutions are:

1. Aware that abuse can happen;

2. Know if abuse is happening,

3. Tell Police or other authorities if abuse is happening and;

4. Prevent abuse from happening again.

Based on their findings, they will then make recommendations concerning the law, government
plans or policies and the way institutions are to operate to protect children and prevent child abuse.
Future recommendations from this Royal Commission and how they apply to CRC Churches Australia
will be carefully considered. As part of our CRC Churches Australian National Council’s commitment
to protecting children and preventing abuse, these guidelines are intended for use as an ongoing
reference for each local church. They also provide a step by step guide that each local church
leadership team can outwork in the process of building a child safe culture within their church.

Steps 1–4: TAKING RESPONSIBILITY – where to start?

Step 1: Understand Child Abuse

“Understanding child abuse is the first step in building a child safe organisation. To protect children in
your care you need to know the potential risks and indicators of child abuse. It is only with this
knowledge and understanding that you can develop effective child protection policies and child abuse
prevention practices.” Child Wise Booklet, 12 Steps to Building Child Safe Organisations -
www.childwise.net

What is Child Abuse?

A widely held definition for abuse of a child is suggested by the International Society for the
Prevention of Child Abuse and Neglect:

“Child abuse is the proportion of harm to children that results from human action that is proscribed,
proximate and preventable.” (Finkelhor and Korbin 1988)
 Core Guidelines Document

Child maltreatment refers to any non-accidental behaviour by parents, caregivers, other adults or
older adolescents that is outside the norms of conduct and entails a substantial risk of causing
11
physical or emotional harm to a child or young person. Such behaviours may be intentional or
unintentional and can include acts of omission (i.e., neglect) and commission (i.e., abuse) (Bromfield,
2005; Christoffel, et al., 1992).

A Child Focused Approach

It is imperative for us to always maintain a child focus when considering child abuse and neglect. A
child focus means that we look first at what the effect of the situation is on the child, presently and in
the future. That is opposed to an adult focus which focuses on the adult offender and looks for
reasons to excuse their abusive behaviour. It is never the child’s fault that abuse has occurred. The
adult (or minor offender under age 18) must always be held accountable for their behaviour.

CRC DUTY OF CARE BOOKLET 1 – Child Abuse ... Understanding and Awareness

This accompanying booklet fully explains the latest understanding of child abuse.

Go thorough Booklet 1 together as a team (as a leadership team, the Board of Elders,
and as a group of youth or children’s leaders). Discuss the definitions of child abuse
together. Were there any new discoveries? Make sure that everyone in leadership and
everyone working with children have a common understanding about what is defined as
child abuse. Every new person in leadership and every new child worker should go through
this process as a part of their induction into their role.
 Core Guidelines Document

Step 2 – Develop and maintain an open & aware culture

12

“Child abuse thrives on secrecy. To prevent child abuse in your organisation you need to develop and
maintain an open and aware culture. Staff, volunteers and children need to be aware of
appropriate/inappropriate behaviour. They need to feel encouraged and safe to raise any concerns. If
all participants are aware of child abuse and the organisation encourages open discussion and
scrutiny, it becomes more difficult for abuse to occur and remain hidden.” Child Wise Booklet, 12
Steps to Building Child Safe Organisations - www.childwise.net

Rights of Children Parents/Carers and Team/Members/Church

Leaders:

Children have the right to:

• Be safe
• Be listened to
• Be respected
• Privacy
• Take calculated risks in a protected setting
• An inclusive environment

Parents / Carers have the right to:

• Be informed
• Listened to

Team Members / Church Leaders have the right to:

• Be respected

• Be listened to
• Be safe

• Be supported
• On-going information and training on all aspects of child protection & prevention
 Core Guidelines Document

Have the church and children’s leadership teams complete the evaluation tool below. 13
Strategise how you will improve any areas that fall below a satisfactory score

Evaluate How Child Safe Your Local Church Really Is

On a scale of 1-10 with 1 being ‘never’ and 10 being ‘always’:

1. Are you welcoming and respectful towards children, young people and their parents /

caregivers?

Never [1 2 3 4 5 6 7 8 9 10 ] Always

2. Are you respecting staff/ volunteers by providing support, training and clear guidelines to do

their roles well?

Never [1 2 3 4 5 6 7 8 9 10 ] Always

3. Are you identifying potential risks to children?

Never [1 2 3 4 5 6 7 8 9 10 ] Always

4. Are you working continuously to prevent and reduce these risks?

Never [1 2 3 4 5 6 7 8 9 10 ] Always

5. Are you transparent with Parents / Carers and welcoming of their feedback?

Never [1 2 3 4 5 6 7 8 9 10 ] Always

6. Are you valuing children by asking their ideas / views and also listening to them?

Never [1 2 3 4 5 6 7 8 9 10] Always

 Core Guidelines Document

Strategies to Develop and Maintain an Open & Aware Culture

14
• Be preventative rather than reacting to an unfortunate incident after it happens
• Understand and act on the moral and legal imperatives of protecting children in your care
• Acknowledge the damage an incident of abuse would do to the child and their family, people
within and outside your local church, as well as with the witness of the church itself.
• Introduce safeguards that will protect children, staff, volunteers and your local church
• Have clear boundaries of roles between staff/volunteers and children
• Be open to outside accountability
• Have adequate staff/volunteers, staff supervision and training
• Recognise and act on children’s rights
• Know that your local church is doing all that it can to protect children

A child safe organisation is created by putting in place the above strategies. Individually, each
strategy reduces the risk of harm to children, but collectively they create child safe organisations and
prevent child abuse.

Each step in these guidelines are intended to help you build a child safe culture in your church.
 Core Guidelines Document

Step 3 – Identify risks / dangers to children

15
“Once you are aware of how and why child abuse occurs you need to consider the risks to children in
your organisation and programs. Risk management is child abuse prevention. You need to identify
potential risks and ways children can be harmed in your organisation. Only by identifying risks can
you develop strategies to minimise and prevent child abuse. Risk means the potential for something
to go wrong. Risk management means identifying the potential for an accident or incident to occur
and taking steps to reduce the possibility of it occurring. Risk management is a generic process that
can be applied to the prevention of child abuse.” - Child Wise Booklet, 12 Steps to Building Child Safe
Organisations - www.childwise.net

A Risk Management Process should identify risk and also identify preventative strategies.

Have the church and children’s leadership teams complete the evaluation tool below.
Discuss the means and timeline for eliminating any unacceptable risk factors that you
discover.

Identify Risks
Identify risks by considering the following questions:

1. In which areas do children’s programs or church activities involving children take place?
(Take into consideration all areas where specific programs are run as well as where
unplanned or church social gatherings occur.)

2. What risks are present in each area?

(Observations should include the physical structure of each area to determine accessibility to
children, safety and comfort)

3. Analyse the consequences of each identified risk

4. Determine what issues are most likely to occur and how often
 Core Guidelines Document

Identify Preventative Strategies

16

Control risks by considering the following questions:

1. What risk reducing actions need to be implemented to protect children and prevent abuse?
2. Who will be the appointed person(s) responsible for overseeing these actions?

Review and Revise by regularly asking:

1. Are the risks / potential dangers to children that we’ve identified still current?
2. Are there any further risks that have been identified?
3. Are the agreed measures to control risks being implemented?
4. Are the agreed measures to control risks effective?

Communicate and consult with all teams involved on a regular basis to build commitment and
increase implementation.
 Core Guidelines Document

Step 4 – Know your legal responsibilities & CRC responsibilities

17
“Organisations providing services to children and young people are increasingly facing legal action for abuse of
children in their care. They can also face legal action over their response to allegations of child abuse. In
addressing allegations of child abuse the organisation needs to prove that they have taken “all reasonable
steps” (doing as much as possible) to prevent any abuse. Organisations may be held liable for failure to prevent
‘foreseeable’ abuse. An organisation’s failure to take “reasonable steps” to prevent abuse may be construed as
a contributing factor to the abuse. A claim of negligence may then be made for breach of ‘duty of care’.” Child
Wise Booklet, 12 Steps to Building Child Safe Organisations - www.childwise.net

State / Territory Laws Regarding Mandatory Reporting

STATE MANDATORY REPORTING LEGISLATION

ACT Section 356 of the Children and Young People Act 2008 (ACT)

NSW Sections 23 and 27 of the Children and Young Persons (Care and Protection) Act 1998
(NSW)

NT Sections 15 and 26 of the Care and Protection of Children Act 2007 (NT)

QLD Section 148 of the Child Protection Act 1999 (QLD), Sections 191–192 and 158 of the Public
Health Act 2005 (QLD), Section 20 of the Commission for Children Young People and Child
Guardian Act 2000 (QLD)

SA Section 11 of the Children’s Protection Act 1993 (SA)

TAS Sections 13 and 14 of the Children, Young Persons and Their Families Act 1997 (TAS)

VIC Sections 182(1) a–e, 184 and 162 c–d of the Children, Youth and Families Act 2005 (VIC)

WA Section 160 of the Western Australia Family Court Act 1997 (WA); Regulation 20 of the
Child Care

Services Regulations 2006; Regulation 19 of the Child Care Services (Family Day Care)
Regulations 2006; Regulation 20 of the Child Care Services

(Outside School Hours Family Day Care) Regulations 2006; Regulation 21 of the Child Care

Services (Outside School Hours Care) Regulations 2006, Section 124B of the Children and
Community Services Act 2004

*NOTE – GO TO BOOKLET 4, pages 9 to 10 for the relevant Reporting Authority for your
State / Territory
 Core Guidelines Document

CRC Best Practice 18

CRC Churches Australian National Council has adopted as Best Practice for all CRC churches:

1. Leaders and volunteers in Children’s / Youth ministries (including those who have access to contact

details / medical information of children and youth in specific programs / ministry events)

AND

All ordained CRC trainee ministers, ministers and national ministers...

...are required to report suspected child abuse and neglect that has occurred, or is likely to occur,

to their relevant reporting authority. This is our practice even if those outlined above are not

mandated by individual state/territory legislation to report.

2. Any person working with children or young people under age 18 and all CRC trainee ministers,

ministers and national ministers will undergo a screening process before they are appointed /

credentialed which will require an interview, a National Police Check/Working with Children Check

and the completion of forms.

3. Children/youth ministry leaders and volunteers and all those holding a current CRC credential

will be required by their local churches to undergo Mandated Notification training & refresher

updates as relevant to their role.

4. Each local church is responsible for tailoring/outsourcing mandatory notification training

relevant to the ministry role / level of responsibility of those who require it.
 Core Guidelines Document

STEPS 5-7: Developing a Duty of Care & Child 19

Protection Policy – protecting children and preventing abuse
Step 5 – Create Clear Boundaries

“Once your organisation has identified risks to children in your care you need to implement policies
and procedures to address and minimise those risks. The framework is a Child Protection Policy. A
Child Protection Policy is a statement of your commitment to child safety and outlines the strategies
of how the organisation will meet this commitment. It will provide guidance to the everyday practices
and longer term work of your organisation. Your policy is also a way to describe your commitment to
child protection. The role of policy is to provide principles, and to guide decisions and action on child
protection issues. Everyone benefits from a Child Protection Policy that provides clear direction and a
pre-planned uniform approach to issues that arise.” Child Wise Booklet, 12 Steps to Building Child
Safe Organisations - www.childwise.net

Know What to Include

A Duty of Care & Child Protection Policy should include:

• Your church’s / organisation’s commitment to child protection and prevention of abuse

• Definitions and Behavioural Indicators of child abuse
• Some information about offenders
• Mandated Notifiers
• How your church will screen and endorse people entrusted to work with / have access to
children
• How to identify risks and put preventative strategies in place
• Reporting suspected abuse to relevant state/territory authority
• How to inform your leadership team of reports made
• Team Leader responsibilities for running a safe program
• Clear process for how to raise and report concerns
• How your leadership team will support:
o Children who have experienced abuse;
o Staff who have allegations made against them;
o Parents/Carers who have raised complaints or whose children have been abused;
o Other participants and workers affected by the situation
• How Team Members should respond when bullying is identified
 Core Guidelines Document

• How Team Members can offer support for children/young people dealing with Mental
Health issues
20
• How Team Members can help children / young people at risk of suicide
• First steps response plan in the event of critical incidents
• Expectations re ongoing training

A Duty of Care and Child Protection Policy is a living document. You must ensure your practice is
consistent with your policy, and is regularly revised and updated.

Develop a Code of Conduct

A Code of Conduct (also known as a Code of Behaviour or Behaviour Protocol/Guideline) is a central

element of developing your church’s Duty of Care & Child Protection Policy. A Code of Conduct is a
straightforward list of do’s and don’ts for staff and volunteers. It minimises grey areas, highlights
inappropriate behaviours and lets everyone know the rules.

A Code of Conduct Should Address:

• Physical contact/touching
• Sign in/sign out procedures
• Respect for privacy
• Confidentiality
• Language
• Favouritism/‘special’ relationships
• Perceptions & appearances
• Out of hours contact
• Discipline/Behaviour Management
• Cultural sensitivity
• Bullying
• Adult/child ratios
• Consideration of Children with Special Needs
• Sleeping arrangements
• Reporting concerns
• Social Media / Online Behaviour
• Toileting and bathing arrangements
• Safety Factors

A Code of Conduct clearly describes appropriate behaviours when relating to children within church
programs/activities /ministries (and what are inappropriate behaviours). It sets out clear boundaries
for staff/volunteers, parents/caregivers and all participants that limit the risk of child abuse
 Core Guidelines Document

occurring, promote accountability, and, provide direction for anyone working with children/young
people. 21
Anyone who is given responsibility to work with or have access to children or young people as part
of your church needs to know how they are expected to relate to children/youth in their care at all
times. Your Code of Conduct must clearly outline how your church expects team members to
interact with children, parents/caregivers and the public, as representatives of your church.

At a minimum your church’s Duty of Care & Child Protection Policy should include the information
provided in Booklets 2, 3 and 4 accompanying this Main Policy Document. These are:

Booklet 2 - CRC Code of Practice for Interactions with Children, Youth and the General Public

Booklet 3 - CRC Standard Procedures for Running a Children’s or Youth Program, and;

Booklet 4 - CRC Standard Procedures for Responding to Suspected Abuse.

It is imperative that the guidelines in these three booklets are implemented in all CRC Churches
across Australia.

CRC DUTY OF CARE BOOKLET 2 – CRC Code of Practice for Interactions with
Children, Youth and the General Public

CRC DUTY OF CARE BOOKLET 3 – CRC Standard Procedures for Running a

Children’s or Youth Program

These accompanying booklets all provide vital information about various aspects of the Duty
of Care process.

Go thorough Booklets 2 and 3 together as a team (as a leadership team, the Board of
Elders, and as a group of youth or children’s leaders). Discuss the information included.
What changes do you need to make to ensure that these guidelines are followed from here
on? Make sure that everyone in leadership and everyone working with children have a
common understanding about what is needed to provide adequate Duty of Care to children
in all your church’s activities. Every new person in leadership and every new child worker
should go through this process as a part of their induction into their role.
 Core Guidelines Document

CRC DUTY OF CARE BOOKLET 4 – CRC Standard Procedures for Responding to

22
Suspected Abuse

The leadership team of the church and of the children’s and youth workers should
familiarise themselves with this document, which will need to be used if any abuse is
suspected. Choose one of you key leaders to be a ‘Responding to Abuse’ expert, who
knows this process well. They can then offer speedy and correct advice if any issues arise.

Step 6 - Adopt Best Practise in Selection & Appointment

“To be child safe, children’s organisations need to employ the best applicants for both paid and
unpaid positions. Use the recruitment and selection process to attract positive role models for
children and people who will embrace the child protection principles of your organisation.
Organisations also need to be vigilant in their recruitment and selection of staff and volunteers to
reduce the risk of employing unsuitable people. Child sex offenders will target organisations that are
unaware of the risks and dangers of child abuse and who conduct little or no screening.
Organisations need to adopt a structured and systematic approach to recruitment and selection for
all staff and volunteers.” Child Wise Booklet, 12 Steps to Building Child Safe Organisations -
www.childwise.net

Many potential instances of child abuse can be avoided if the correct people are appointed to work
with children and youth, and the inappropriate people are prevented from doing so. Therefore, the
process of selection and appointment of people to work in this area is crucial.

CRC DUTY OF CARE BOOKLET 5 – Best Practice in Selection and Appointment

This booklet should be used to inform your process of selecting and appointing
children’s and youth workers. The person or people responsible for this process should
ensure that they have familiarised themselves with the recommendations of this booklet.
Do you need to change your processes? If so, who will implement these changes?
 Core Guidelines Document

Step 7 – Make CRC Guidelines for Responding to Children and Young

23
People at Risk available to Team Members

CRC Guidelines for Responding to Children and Young People at

Risk

The guidelines in Booklet 6 are to be made available to Team Members who work with or have
access to children or young people in a ministry or program at your church. They are intended to
help Team Members identify children or young people that may be dealing with bullying, declining
mental health or are at risk of suicide and help Team Members know how to offer support and
referral to professional help as required.

CRC DUTY OF CARE BOOKLET 6 – Package for Team Members – Responding to

Children and Youth at Risk

Have a workshop or seminar with everyone in your church who works with children or
youth. Go through this booklet together. Ensure that everyone understands their
responsibility in their Duty of Care. Make this booklet a part of the induction process for all
new workers in the child and youth areas.

NOTE – If your church is a part of the CHILDSAFE program, then this training can be
undertaken online by all child and youth workers prior to starting with the teams.
 Core Guidelines Document

Steps 8-9: Taking Action – managing allegations of abuse & developing 24

a critical response plan

Step 8- Managing Allegations of Abuse2

Senior Ministers / Lead Pastors and Eldership teams need to have a clear plan for responding to and
managing allegations of abuse effectively by knowing how to:

• Outwork their duty of care compassionately

• Attend to immediate needs of victim(s) and offer ongoing support
• Liaise with & take advice from relevant authorities as required
• Communicate wisely with Parents/Carers and other parties affected
• Diligently protect other potential victims from harm
• Follow legal due process in relating to alleged abuser
• Maintain appropriate confidentiality

Step 9 – Develop a Critical Incident Response Plan

Incidents happen to all of us even with careful planning and attention to safety. Some incidents are
more serious than others. Critical incidents include, but are not limited to:

• Serious vehicle accidents

• Death of a participant
• Lost or significantly injured participant (I.e. lost for more than several hours, injuries
requiring emergency evacuation)
• Natural tragedy (e.g. bushfire, flood)
• Significant violence between participants
• Sexual assault
• Participant engaging in significant self-harm
• Suicidal participant, attempted or actual suicide

2
Adapted from Guidelines For Managing Allegations of Sexual Abuse: Dabelle Inquiry 2013, South Australia
 Core Guidelines Document

CRC DUTY OF CARE BOOKLET 7 – Responding to Allegations of Abuse and

25
Critical Incident Response

As a leadership team for the church, or as a church board, go through this booklet. Be
aware of the process and recommendations included. Utilise this booklet if there is a need
to respond to any allegations to ensure that correct procedures are adhered to.

Steps 10-12: Preventative Measures – ongoing training and

evaluation

Step 10 – Provide education and ongoing training to all participants

appropriate to their role
“Education and training are fundamental tools in building a child safe organisation. Whether you are
implementing new programs and policies or reinforcing existing ones, all staff, volunteers, children
and their families should be informed and educated. This is another component of developing an
open and aware culture and ensuring your risk management policies and procedures are widely
understood and implemented. If participants do not know what to do, they will not be able to
prevent child abuse. Training programs and education for staff and volunteers will reduce fear,
suspicion and resistance to change. Training should be regarded as an important investment for
every organisation as it improves the skills of staff and the quality of service. It is a necessary
component of good management and should be provided to all staff, volunteers and participants.
Training should be conducted regularly.” - Child Wise Booklet, 12 Steps to Building Child Safe
Organisations - www.childwise.net

Develop & implement or outsource training specific to the role in which participants are involved in.
Training that is well planned and specific to a person’s position is more likely to have a long lasting
and beneficial impact.

All Team Members who are entrusted to work with or have access to children in a ministry or
program in your church are required to undertake training specific to the role they are outworking. It
will be helpful if you clearly outline in your Duty of Care & Child Protection Policy what level of
training is expected and how often it will be required.

Each local church is responsible to determine and tailor segments of training necessary for each
Team Member, Team Leader, Ministry Leader or Senior Leadership Team / Church Oversight
member within the various ministry areas they are involved.
 Core Guidelines Document

Specifically:
26
1. All Parents/Carers of children and young people should be encouraged to inform their
children/young people about personal safety

2. Staff and volunteers should be provided with a copy of your church’s Duty of Care & Child
Protection Policy prior to commencing work with / having access to children or young
people in any ministry/program of your church. They should also be trained on key
elements of your policy including mandatory reporting, CRC best practice requirements,
appropriate ways of relating and responding to children

3. Ministry Leaders and Team Leaders need to be trained on proper observation and
ongoing screening of staff and volunteer performance to insure ongoing stability within all
programs. They also need to be made aware of which Senior Leadership Team Members
they are to approach to raise any concerns and be trained on what practical
responsibilities they are to outwork when leading a Children’s or Youth
ministry/program/event/activity.

4. Senior Leadership Team Members and Church Oversight Members should be trained in
how to manage allegations of abuse and how to implement & train Ministry
Leaders/Team Leaders to outwork your church’s critical incident plan if required.

It’s important that staff and volunteers working with or having access to children and youth
understand your church’s responsibility to build a create child safe culture. Provide training at
regularly set intervals. Develop refresher programs for updating topics which have been previously
trained. This ensures all Team Members keep up to date with current child safe practices required.
Training can be conducted in face to face small or large group sessions or be made available as an
online module. Recognised prior learning can be given to those who have completed mandatory
notification training as part of their education / health professional role (with a copy of the relevant
certificate stored securely for your church records).

Training should be completed soon after the endorsement and commencement of each new role. It
is the responsibility of your church to determine the specific timeframe for training to be completed.

Ministry Leaders should be required to complete a higher level of training in order to have specific
insight into the various levels of training needed by each member of their team(s).

Face to face training can take place in large group settings combined with another church, or, at a
specific time set aside within your church or ministry department(s) or with a small group of
individual Team Members.
 Core Guidelines Document

Step 11 - Empower Children/Young People & Encourage Their

27
Participation in Creating a Child Safe Culture

Abuse is more common in organisations where children have no voice. To be child safe your church
needs to empower children so they can speak their concerns. In building and maintaining a child
safe environment it’s vital to include and value the unique knowledge and experience of children
and young people. Children and young people can identify strengths, weaknesses, risks and dangers
in activities that may otherwise go undetected. Children’s participation can mean that more risks are
identified, the open and aware culture is expanded, and children feel safe to report abuse.

If children are consulted in decision making around your child protection policies and strategies they:

• Will be more committed to the policies and procedures

• Will gain a greater understanding of policies and procedures
• Will gain skills to speak up for themselves
• Will be better able to recognise dangers and risks and seek support and assistance.

So get their best thoughts, ask their opinions, get them involved and keep listening to their
feedback.

Step 12 – Utilise (or develop) a system to track endorsements &

training progress
If called to answer allegations of misconduct within the church, the best defence will be the
documentation that can be provided to show that every reasonable step that could be taken to
prevent misconduct within the church has been taken.

Each church should utilise or develop some form of database that will allow a delegated person(s)
appointed by your Church Oversight to track the endorsement and training of all staff and
volunteers and give regular reports on progress made or areas of concern. There should be no Team
Members who are considered exceptions to your church’s screening & endorsement process.
 Core Guidelines Document

Resource Links:
28

ChildSafe is a safety management system. People with different levels of responsibility access the
various elements of our system to work safely with children and young people.

The three key elements are:

1. ChildSafe Standards provided in our publications.

2. Training materials included in the publications and as online training.

3. Access to Safety Management Online for people at each level

For more information go to: http://www.childsafe.org.au/why-consider-childsafe/

 Core Guidelines Document

Summary of online resources

29
All these resources can be downloaded in word and/or pdf format from the CRC website; crcchurches.org/docresources

A. Sample Referee Questionnaire 88

This questionnaire is useful for phone interviews/emailing referees as part of the church’s screening process. It is
a helpful tool in determining if an applicant is suitable to work with /have access to children or young people as
part of your church ministries/programs.
B. Team Member Application Form
This form should be completed by all staff / volunteers who are applying to work directly or have access to
children and youth in a program or ministry of your church. All Team Members should receive official Church
Oversight endorsement prior to commencing work or having access to children or youth participants in any of
your church’s ministry/program.

C. Commonwealth of Australia Statute Declaration & List of Authorised Witnesses

Your Church Oversight may choose to ask Team Members (staff & volunteers) who are applying to work with or
have access to children / youth as part of your church to sign a Commonwealth Statutory Declaration. This
document must be signed by an authorised witness. A list of persons who are authorised to witness
Commonwealth Stat Declarations is included.

D. U18 Medical Information Form

A medical information form should be completed for each child or young person under 18 involved as a
participant in a ministry or program. A specific medical information form must be filled out for each extended
activity, e.g., camp, hike, outreach trip.

E. Consent to Photograph Form

This form should be completed for each child or young person prior to the use of any photograph, digital image
or recording of that child/young person in any publications, multi-media presentations or websites belonging to
your church. For all ministries/programs with children or youth participants a Consent to Photograph form should
be completed for each child or young person at the beginning of each year (annually).

F. Sample Annual Off-Site Activity Consent Form

An annual consent form should be completed for each child or young person that could be involved in off-site
activities, at the beginning of each year's program.

G. Sample Extended Activity Offsite Consent Form

A specific notice & consent form should be completed by participants before any extended off-site activities such
as camps or trips Each extended activity offsite notice & consent form should be adapted to include information
for Parents/Carers about the activity, date, time the activity commences and concludes, transport arrangements,
pick-up and drop-off information, emergency contact information, supervision and permission to seek medical
attention if required.

H. Accident & Incident Report Form

This form should to be completed and handed into a Ministry Leader if:

• An accident occurs requiring the injured party to see a medical practitioner or first aid personnel.
• An incident occurs that may require an appropriate response from your local Leadership Team, such as
physical safety issues, Team Leader or Team Member conduct or inadequate procedures.

I. First Aid Treatment Form

Administration of first aid should only be carried out by a person with a current First Aid Certificate; a medical
doctor or a registered nurse. If no suitably trained person is available to administer first aid, outside medical
treatment should be sought and in the case of an emergency, an ambulance called. The purpose of this form is to
record each and every first aid treatment administered at your church.

J. Driver Declaration Form

Any person designated to transport under 18 participants as part of a ministry program at your church should be
required to complete this form. This will allow your church to document that Team Leaders have exercised
reasonable care in asking responsible adult drivers to undertake the transportation of participants and ensure
designated drivers understand what is required of them.
 Core Guidelines Document

K. Sample Emergency Contact Details Sheet

30
L. Sample Sign in / Sign Out Sheet (for Children’s Ministry Program)

M. Sample Critical Incident Details Form

N. Sample Driver & Vehicle Registration Summary

O. Team Member (18+) Medical Information Form

P. Web Resources & References

Q. References

“But when adults speak up for the

vulnerable and the weak, working and
demanding that safety and respect
prevail, God's little lambs are protected
and nourished. They know they are not
abandoned; they are loved. And the
world becomes a little more like heaven
as a result.”
― Dr. Wess Stafford
Dr Wess Stafford: Former CEO of Compassion International & author of Too Small to Ignore: Why
the Least of These Matter Most and; Just One Minute: In the Heart of a Child One Moment Can Last
Forever.
28 August 2019

A resolution was passed at the CRC National Council meeting held on October 1, 2015 at Kingston City
Church regarding Duty of Care compliance for all CRC Ministers holding a credential, including those
holding Retired credentials. This is to provide the best care we can for those most vulnerable in our
communities, children and young people.

The resolution is (quoted); “That all CRC Ministers be required to have an up-to-date police check and
have relevant, recent training pertaining to Duty of Care for Children and Youth in order to have a CRC
credential. A phase-in period will be allowed, which will be until June 30, 2016, to give all CRC Credentialed
Ministers the opportunity to fulfill this new requirement.”

The National Executive, in its October 2015 meeting, made the decision to utilise a third-party online
system to help with the administrative requirements of managing this new Duty of Care process.

The system we will be utilising is Safety Management Online (SMO) which is maintained by ChildSafe (a
Scripture Union subsidiary). A number of CRC churches were already utilising this system to support their
own church’s policy of training and checking of their children’s and youth workers.

Further to this, in the June 2016 National Executive meeting, it was resolved to alter the requirements for
those holding a Retired Ministers Credential only. This will allow ministers holding this credential to only
submit a “Working With Children Check” (or the equivalent in their state), with the recent relevant training
requirement waived.

3 STEPS TO CRC DUTY OF CARE COMPLIANCE

Each CRC Minister will need to complete 3 steps in order to be compliant with these new procedures for
holding a CRC Credential (except for the Retired Credential).

The purpose of this document is to clearly outline those 3 steps to allow you to successfully complete this
process.

STEP 1 – SIGN UP

The National Office will enter each CRC Minister into the SMO system in our section of the site.

The following information will be entered for each person;

 Your firstname and surname

 Your email address
 A generic password (your username for the CRC Website where possible)
Updated August 2019 3 Steps to CRC Duty of Care Compliance ... 1
As this process is completed each minister will receive an email that looks like this;

Your Name

From: [email protected]
Sent: Date/Date/Date Time
To: Your email address
Subject: Safety Management Online Access

Hi Your FirstName,
You have been granted user access to Safety Management Online, a system that assists in the provision of safe
people and safe programs.

Your access details are as follows:

Organisation providing access: CRC Churches International Australia
Person who has added you as a member: Peter Gillard
Your Name: Your Name
Username (usually an email address): [email protected]
Initial Password (you can change this): genericpassword

You can access the system from your organisation's login page at crcchurches.smo.org.au
Online help and video help is available within the system, and a User Guide can be downloaded from the
Resources page.
You will need to;

1. click on the crcchurches.smo.org.au hyperlink to access the site; then

2. use the Username and Initial Password provided in the email to gain access to the site; then
3. Complete the rest of your Personal Information in the system. Type in a password you can
remember (note: if you already have your email registered in the SMO system with another
organisation, you will need to use a different password for the CRC site).
4. Save this information by clicking the UPDATE button at the top Right Hand side of the page.

STEP 2 – WORKING WITH CHILDREN CHECK (OR EQUIVALENT)

These are the current state-by-state requirements for clearance for working with children;

ACT A ‘Working with Vulnerable People Background Check’

NSW A ‘NSW Working with Children Check’

NT A ‘Working with Children Check’ (Ochre Card)

Queensland A ‘Working with Children Check’ (Blue Card)

SA A ‘Working With Children Check’ (formerly “DCSI Check”)

Tasmania A ‘Working with Vulnerable People Check’

Victoria A ‘Working with Children Card’

WA A ‘Working with Children Check’

3 Steps to CRC Duty of Care Compliance ... 2
  If you already have a current WWCC (as per the table above) that has an expiry date at least 6
months from the current date, then;
o SCAN YOUR WWCC DOCUMENT AND EMAIL TO THE CRC NATIONAL OFFICE. The
information about expiry dates will be entered into the system for you and a copy of the
document uploaded into the secure SMO storage system.
o Your WWCC will need to be updated every three years (or every 5 years in New South
Wales, South Australia and Victoria), so the expiry date in the SMO system will be set
three (or five) years from the completion of the check. SMO will send you an email
automatically 2/3 months prior to this expiry date to remind you to start the process of
gaining a new check before it expires. Send copies of any new documentation to the CRC
National Office.
 If you don’t have a current WWCC with an expiry date at least 6 months from the current date,
then you will need to contact your state authority to start the process of receiving one. Note that
the cost of the WWCC is to be borne by the minister, or by their church. Once this process is
complete then follow the instructions above to submit.

STEP 3 – CURRENT RELEVANT CHILD PROTECTION TRAINING (NOT

NECESSARY FOR RETIRED MINISTERS)
Many ministers who also work in schools or chaplaincy will already have completed a relevant training
course in order to undertake this other role. If this is the case, scan and forward your certificate of
completion to the CRC National Office.

As you complete updates of this training, ensure you get a certificate on each occasion, and forward a
copy to the CRC National Office to ensure ongoing compliance.

For those who have not done training previously, this can be done for free online utilising the SMO website.
To do this;

 Log into your SMO page using your login details set up in Step 1 of this document.
 Click on the TRAINING tab on the left of your page
 There are 5 Training Units to be completed. These are;
o M3 – Keeping Children and Vulnerable People Safe
o L1 – The Childsafe SP3 Team Leader
o L2 – Safety Management and Permission to Proceed
o C1 – The ChildSafe Coordinator
o CRC Duty of Care Distinctives
 Click on each individual unit to work through the reading and questions. All units must be
completed.
 Once all units are satisfactorily completed, send an email to the CRC National Office to advise of
completion, and your status will be updated to reflect this.
 This process will need to be done every 3 years to ensure you are around any changes to
legislation or practice that happen from time to time.
 If you fail any units let the CRC National Office know as soon as possible. They will be able to reset
the units so you can re-do them until satisfactorily completed.

3 Steps to CRC Duty of Care Compliance ... 3

The National Office also will occasionally hold a 1 day face-to-face training each year in conjunction with
the National Conference, to allow those on the credential pathway to be compliant prior to gaining their
Trainee or other first credential, or to train others in your church who have a leadership role with
children or youth. This one day training is a suitable alternative to the online training for those who may
prefer to utilise this method. Details will be on the CRC Website.

FINAL COMMENTS
Remember that all CRC Ministers will need to complete the steps outlined, and then continue to provide
updated documentation to the CRC National Office in order to remain compliant. Please let me know if
you have any questions or comments regarding this process. I will do all I can to support you to complete
the 3 steps to CRC Duty of Care Compliance.

Yours sincerely,

Peter Gillard

National Administrator

CRC Churches International Australia Inc.

3 Steps to CRC Duty of Care Compliance ... 4

Lead Ministers
&
Eldership
Boards

Operational Guidelines
by Pastor Bill Vasilakis

Part 1. ROLES AND AUTHORITY

… The Role and Authority of Lead Ministers and
Church Eldership Boards

Part 2. RELATIONAL HEALTH

… The Absolute Priority and Need For Relational
Health Between Lead Ministers and their Church
Eldership Boards

• Endorsed by the Australian National Executive – March 2003

• Update to document endorsed by National Executive – June 2015
 TABLE OF CONTENTS
SECTION PAGE NUMBER

INTRODUCTION 4
PART ONE – ROLES AND AUTHORITY
… The Role and Authority of Lead Minsters and Church Eldership Boards

1. The Genius of the Plurality of Leadership Principle 5-7

2. How can we outwork the New Testament Leadership Government Pattern? 7-8

3. Leaders must really lead their Eldership Boards and their Churches 9-12

4. Leaders must work responsibly through their teams 12-13

5. Leaders and Eldership Boards must be fully accountable to each other

and to our CRC Denominational Family 13-15

6. Appointment and Dismissal powers of all church officers 15-16

7. Review of Elders’ Functionality 17-18

8. Finance, Property and Legal Affairs 19

9. Salaries and Remunerations Matters 19-20

10. Constitutional Changes 20-21

11. Controversy and Conflict 21

12. Collegiate Leadership and Family Entanglements 22-26

… Flow Chart of Seaton CFC’s Governmental Structure 27

2
PART TWO – RELATIONAL HEALTH
… The Absolute Priority and Need For Relational Health Between Lead Ministers
and their Church Eldership Boards

1. A good and very sound relationship must exist before the Lead Minister
recommends someone for appointment 28

2. Never compromise 1 Tim. 3:1-7 and Titus 1:6-9 28-29

3. 19 Biblical qualifications 29-32

4. Some crucially important values and attitudes to look for 32-34

5. Character check for Leaders 34-36

6. Some developmental and behavioural characteristics to look for 36

7. The need to personally pastor the Elders and their families 37

8. The need to be “up-front” regarding the expectations that Lead

Ministers have for their Elders 37

9. The Elders and their relationship toward their Lead Minister 37-39

CONCLUSION 40

ACKNOWLEDGEMENTS 41-42

APPENDIX 1 43-52

3
INTRODUCTION

This paper aims to answer seven very important questions that need some
definitive answers.

1. What role and authority should a Lead Minister have in a local church?
… What’s his/her job description?
2. What role and authority should a collective Board of Elders have in a local church?
… What’s their collective job description?
3. Where do their roles and authority cross over? … Where does one stop and the
other start?
4. What are the spiritual and character requirements for Lead Ministers and Elders in a
local church?
5. What’s a tested and workable division of responsibilities for Lead Ministers and
Eldership Boards?
6. What’s the best and fairest system of accountability for Lead Ministers and
Eldership Boards who belong to a denominational family like the CRC?
7. How can we create a preventative organisational framework that will be conducive
to well ordered governmental practices and healthy relationships between Lead
Ministers and Eldership Boards?

For over a forty years I have observed and been directly involved in trying to help
local churches handle the fallout when Lead Minsters and their Eldership Boards fail
to work together in love and unity. So often the breakdowns could have been
prevented if both the Lead Ministers and Elders were crystal clear on their roles and
had realistic expectations of each other in the outworking of their respective
responsibilities. The most serious problems that our local churches face centre
around these questions; and this document attempts to provide some Biblically
grounded wisdom and practical help for our Lead Ministers and Eldership Teams as
they walk through this potentially explosive minefield.

Bill Vasilakis
March 2003
June 2015 (New Edition)

4
PART ONE – ROLES AND AUTHORITY
… THE ROLE AND AUTHORITY OF LEAD MINISTERS AND CHURCH
ELDERSHIP BOARDS.

1. THE GENIUS OF THE PLURALITY OF LEADERSHIP PRINCIPLE

The New Testament teaches that there is to be a plurality of Leadership in all
Local Churches. We see a picture of Ministry Gifts and Elderships working
together in loving unity to advance the cause of Christ through local churches.
1.1 The New Testament describes the functional role of Ministry Gifts and Elders but
little else according to the following Scriptures.
Ministry Gifts. Ephesians 4:11-16; Romans 12:6-8; 1 Corinthians 12:27-31;
1 Peter 4;10-11
Elderships. Acts 11:29-30; Acts 15:2, 4, 6, 22-23; Acts 20:28-35;
Acts 21:17-19; Philippians 1:1; 1 Thess. 5:12-13; 1 Timothy 3:1-7;
1 Timothy 5:17-20; Titus 1:5-9; 1 Peter 5:1-4; Hebrews 13:17; James 5:14

The division between Ministry-Gifts and Elders according to some commentators

appears a little arbitrary. For example there appears to be no distinction drawn
between Pastors/Shepherds in Ephesians 4:11 and Elders/Shepherds in Acts
20:28-35 and 1 Peter 5:1-4. Though there are some problems with the more
traditional view, there seems to be a differentiation between people who are
specially gifted to operate a specific ministry role in the church; with others
whose character qualification seems to be the predominant issue if they are to
be on the government Eldership body of a church. (1 Tim. 3:1-7; Titus 1:5-9).
Some people like Peter and John operate as ministry-gifts (ie apostles) and can
also be Elders in a governmental/leadership sense within a local church.
(1 Peter 5:1-3; 2 John 1:1; 3 John 1:1)

‘THE ROLE OF ELDERS’

“The New Testament is clear that the church is to be led by a plurality of godly
leaders under the oversight and watchcare of Elders. The Elders are given
ultimate responsibility and authority to see that the church remains on a true
course biblically, that its members are being appropriately shepherded, that the
body is being fed through insightful and accurate biblical teaching, and that the
life of the church is being well managed with the assistance of other competent
5
 and godly leaders. They are to care about the spiritual and physical well-being
of members, regularly praying for the sick. They are to guard the body against
harmful influences, confronting those who are contradicting biblical truth or who
are continuing in patterns of sinful behaviour. In doing so, they are to keep
closing potential entrances for Satan so that the truth of Christ will remain
credible to both the congregation and the community. Scripture indicates that the
ultimate decision-making authority in the church rests with the Elders.
(1 Pet. 5:1-4; Acts 20:28-31; Titus 1:9; James 5;14).
In response to the biblical pattern of leadership, members of the body are taught
in Scripture to lovingly support their leaders and submit to their leadership.
(Heb. 13:7, 17, 24; 1 Thess. 5:12-13; Acts 15:2, 4, 6, 22-33; Acts 21:17-19)”( 1.)

1.2 It is fairly clear that Ministry Gifts like Paul, Barnabas and Titus appointed Elders,
but we can only assume that they also had the spiritual authority to terminate
those appointments. (Acts 14:21-23; Titus 1:5)

We are simply not told how long the appointments were for and what procedures
were in place to keep everyone (including Ministry Gifts and Elders)
accountable. I need to note that the Greek Word “appoint” in Acts 14:23 and
Titus 1:5, does have a fairly clear connotation that the membership of a
congregation can be involved either in the actual selection, or in the confirmation
of the appointment of elders. The Zondervan Study Bible note on Acts 14:23
sheds light on this unique word and the practice of the first church.

“Appointed. The Greek for this word (used also in 2 Cor. 8:19) can mean (1) to
stretch out the hand, (2) to appoint by show of hands or (3) to appoint or elect
without regard to the method. In 6:6 the appointment of the Seven included
selection by the church and presentation to the apostles, who prayed and laid
their hands on them. Because these were new churches, at least partly pagan
in background, Paul and Barnabas may have both selected and appointed the
elders.” (2.)

6
 SELECTION OF ELDERS/TERM OF ELDERS
“Scripture gives evidence of the first Elders being appointed by the founders of
the church. By this example it is implied that the existing spiritual leadership of a
church be intimately involved in the process of selecting Elders to ensure that
the selection is based on spiritual rather than superficial qualifications. Beyond
this, there are no specific guidelines given regarding the selection process. It
would therefore appear that freedom is given to the individual churches to
develop a process that will best serve its own special needs and situations
(Acts 14:21-23; Titus 1:5)”. (3.)

CRC History & Practice

The CRC’s Founder, Leo Harris, though strongly believing in the plurality of
leadership concept as the New Testament’s way of operating, gives no practical
guidelines on how to outwork this concept in any of his inspirational writings:
“VISION: - The Concept and Challenge of the CRC:”
“OPERATION OUTREACH: - The New Testament blueprint for Revival”
(CRC publications) (4.)

Dr Gilbert Bilezikian in his book “Christianity 101” (Zondervan 1993) has some
thought-provoking ideas about Ministry and especially on church governance
and the plurality of leadership concept of the New Testament Church. (Refer to
Appendix 1) (5.)

2. HOW CAN WE OUTWORK THE NEW TESTAMENT LEADERSHIP

GOVERNMENT PATTERN?
2.1 I have reflected at length over the years on these issues and have framed a
workable operating structure that clearly defines the specific role and the
respective powers of the Lead Minister and his/her collective Eldership (Board,
Oversight, etc.).

The following principles and guidelines are not just theoretical but have been
outworked by our team at the Christian Family Centre on the anvil of nearly 40
years of practical experience. In all these years, we have never had a major
division, rarely taken a vote on big issues; and have only had to ask one Elder
out of the 26 who have served, or are still serving with us, to step aside; and this
was with the unanimous endorsement of the entire Eldership Board.

7
2.2 A clearly defined division of responsibilities and duties should be in place to
ensure that power is never absolute; and that all who are involved in church
government should operate within a highly responsible and fully accountable
framework.

2.3 The best examples of how this operates in government is firstly the
Westminster Model of Responsible Government. The Leader (The Prime
Minister) is fully responsible and accountable to his/her Parliamentary Party; the
Parliamentary Party is fully responsible and accountable to the Parliament; and
the Parliament is fully responsible and accountable to the people.

The second great model is the United States Federal Governmental System
where power is widely diffused at National level between the President,
Congress and Supreme Court; and at Regional level by State, County, City and
Town government systems. Australia’s government system is a mixture of both
the British Westminster and the American Federal models. The British and
American Government structure, have evolved over hundreds of years and are
the safest in regards to the avoidance of the accumulation of too much power in
the hands of one person or one group of people. They are also founded on
Christian pre-suppositions and Christians have had a huge role in their creation
and gradual modification over the centuries.

Nation States that are overseen by totally responsible and fully accountable
government systems produce liberal democratic societies that are relatively free,
live in peace, have an impartial non-politicised judiciary and police force; and
ensure that the majority respects and protects the rights of all minorities within
the rule of law. How blessed we are to live in a freedom-loving and socially-
cohesive country like Australia.

I think these secular governmental models exemplify the Plurality of Leaders

concept of the New Testament church as it relates to Ministry and Government.
There are lessons we can learn from our secular governmental processes and
procedures in matters where the New Testament is silent; as long as these do
not contravene clearly-defined and widely-accepted Biblical principles and
truths.

8
3. LEAD MINISTERS MUST REALLY LEAD THEIR ELDERSHIP BOARDS AND
THEIR CHURCHES

3.1 The Lead Minister

Leaders should be able to grow as big as God has called and gifted them
to become. Those whom the risen Christ calls into leadership of his church
(Ephesians 4:11-12) must be allowed to flow and flourish and be as fruitful as
possible for God's glory.
They should be fully released to outwork at least the following four key tasks
• to ‘cast the long-term strategic vision of the Church’
• to ‘set the short-term spiritual directions and goals for the Church’
• to ‘personify the core values and the ministry style of the Church’
• to ‘be the main teacher/preacher of the Word.’

‘THE ROLE OF THE LEAD PASTOR’

“Consistent with the New Testament concept of spiritual gifts, the Lead pastor,
like any member of the body, is uniquely gifted and should seek to minister
primarily within his gift area.
In addition to his pastoring role as an elder, the Lead pastor is primarily
responsible to be a teacher of the Word of God and to provide strategic
leadership and vision to the body. His goal is to help mature believers
through insightful and accurate presentations of biblical truth, equipping them
to be the true “ministers” in the body. He must strive to teach and lead by
word and example, and he must stress both the understanding and the
application of God’s truth.
The Lead pastor should not be responsible to consistently minister in areas
unrelated to his primary function and giftedness. To burden him with other
roles (administration, counselling, visitation, etc.) is to rob him of planning
time, study time, and devotion to the Word. This can lead to watered
down, inaccurate teaching or ineffective leadership, both of which in turn
weaken the body. As shepherds of the church, the Elders are responsible to
appoint other leaders with complementary gifts to undertake areas and
aspects of the ministry that cannot be filled by the Lead pastor.
Teaching within the body should not be limited to the Lead pastor.

9
The New Testament emphasises the need for teaching Elders and/or the
utilisation of other members who are gifted in this area, thereby providing a
variety of input and role models.” (6.)

It is imperative that all spiritual leaders (and particularly Lead Ministers and
their Eldership Boards) be constant learners. This involves really learning
the lessons that come from experience; and even more importantly, learning
the lessons that come from other people’s experiences.
This is why ‘Great Books’ and ‘Timely In-Service Seminars’ and ‘Leadership
Courses’ with a practical orientation are priceless.
All Lead Ministers and Elders need to be personally growing in their
leadership capacity and skills by inculcating new learning from excellent
Leaders/Authors. It’s also good practice for Eldership and Ministry Staff to
work through some key books that will really be helpful in their important team
roles.

Some recommended authors and their book titles:

• Group Dynamics by Donelson R. Forsyth
(Brooks / Cole Publishing Company 1990)
• Leaders – The Strategies For Taking Charge
by Warren Bennis & Burt Nanus (Harper & Rowe 1985)
• On Becoming A Leader
by Warren Bennis (Perseus Books 1994)
• Organising Genius
by Warren Bennis (Addison and Wesley Longman 1997)
• How to win Friends and Influence People by Dale Carnegie
(Angus & Roberton 1989)
• The 7 Habits of Highly Effective People by Stephen Covey
(The Business Library 1989)
• First Things First by Stephen Covey (Free Press January 17, 1996)
• Principle Centered Leadership by Stephen Covey ( Franklin Covey 2012)
• Built to Last by James Collins & Jerry Porras (Random House 1998)
• How the Mighty Fall by James Collins (Random House 2009)
• From Good to Great by James Collins (William Collins 2001)
• More Than Numbers by Yonggi Cho (Bridge Publishing 1983)
10
 • The Purpose Driven Church by Rick Warren (Zondervan 1995)
• Rediscovering Church by Lynn & Bill Hybels (Zondervan 1993)
• Your Church Has a Great Future by Robert Schuller (Regal Books 1986)
• Leadership by the Book
by Ken Blanchard, Phil Hodges & Bill Hybels (Waterbrook Press 1999)
• Gung Ho! By Ken Blanchard (Harper Collins 1998)
• The Practical Executive and Leadership by Dayle M. Smith
(NTC Business Books 1997)
• How to change your Church without Killing it by Gene Appel (Word 2000)
• Natural Church Development by Christian Schwarz
(C & P Publishing 1998)
• Lincoln on Leadership by Donald T. Phillips (Warner Books 1992)
• Martin Luther King on Leadership by Donald T. Phillips
(Warner Books 1999)
• Theodore Roosevelt on Leadership by James M. Strock
(Warner Books 2001)
• Courageous Leadership By Bill Hybels (Zondervan 2002)
• Axiom by Bill Hybels (Zondervan 2012)
• Next Generation by Andy Stanley (Multnomah Books January 2006)
• The Contrarian’s Guide to Leadership by Steven B. Sample
(Jossey-Bass April 2003)

We can so easily avoid coming to grief on so many issues if we are humble

and teachable enough to be life-long learners. There is nothing new under
the sun, so it’s imperative that all spiritual leaders be exposed to other leaders
who are older, wiser and more experienced than them.

3.2 The Team (Board, Eldership, Oversight)

The team must allow the leader to fully express his/her leadership gifts and
to become as big as God wants him/her to be.
Every team has to have a leader and therefore team members need to:
- sublimate their own personal leadership ambitions
- work under leaders and assist and support them in their leadership role
- cover the leaders’ lacks and weaknesses and never expose their
nakedness.
11
 This does not preclude the team from openly sharing with the leader about
his/her deficiencies, but it must be done in a constructive way that aims to help
the Lead Minister become a more effective spiritual Leader.
… These evaluation meetings need to be pre-planned and at set times (ie, once
per year) and should never be clandestine meetings of the Eldership Board
without the knowledge and endorsement of the Lead Minister.
… All properly constituted meetings should be called and chaired by the Lead
Minister or a chairman appointed from the Board by the Lead Minister and
need to occur at a time and place when all members of the Eldership Team
can generally be present. This responsibility can be delegated by the Lead
Minister/Chairman or to any Board Member.

4. LEADERS MUST WORK RESPONSIBLY THROUGH THEIR TEAMS

4.1 The Lead Minister
Leaders must learn to express their leadership through a team and avoid
being a “one person” show.

Therefore the leader must also allow the team members to grow as big as God
wants them to grow in their personal ministry and leadership role within the
church. Leaders should do all in their power to facilitate the full development of
their team’s talents and gifts and coordinate their individual ministries into a
purposeful and united team.

This is the balance to the previous section (Point 3) and should flow like a good
marriage where a husband is to be a loving and responsible spiritual leader of
his wife; and must never have a superiority mentality but a genuine servant
attitude, emulating Jesus (Ephesians 5:21-33; Philippians 2:1-11).
… Good and effective leaders who are spiritually and emotionally secure will be
loving and giving towards their team; and will be fully committed to
influencing, facilitating and coordinating their many aptitudes for God’s glory.
… This is in marked contrast to poor and ineffective leaders who are spiritually
and emotionally insecure, immature and unloving; and tend to only want to
use their team to serve their own purpose. This is seen in their dominating,
over-controlling, and manipulative leadership style. Any self-respecting team
will react to this type of leader and unless there is real substantive change in
the leader, there will be big trouble between the Leader and the team.
12
 Plurality of Leadership is the way of our CRC Churches and every leader
needs a team as much as every team needs a leader.

4.2 The Team (Board, Eldership, Oversight)

Teams only work well, however, when they sincerely and wholeheartedly
submit to good leaders as defined in 3.2 and respect the God-given call
upon the Lead Minister’s life.
If a team member cannot operate like this, they need to step aside at the most
appropriate time, to ensure that unity and love prevail and the Church is
protected.
Submission does not mean that team members should have an unhealthy and a
slavish unthinking devotion to a leader’s every opinion and whim. Loyalty to a
leader can operate within an environment where rigorous discussion, debate and
even disagreements can take place before a decision. It is more than
permissible for team members to agree to disagree agreeably from time to time.

5. LEADERS AND ELDERSHIP BOARDS MUST BE FULLY ACCOUNTABLE TO

EACH OTHER AND TO OUR CRC DENOMINATIONAL FAMILY
5.1 The Lead Minister
The CRC reaffirms the ministerial credentials of all its ministers on a yearly
basis, as we believe that the New Testament teaches that all ministry positions
(Lead Minister, Associate Minister, Assistant Minister and Elder) can continue
only on the basis of a functioning and fruitful ministry.
This is the only way a local Church can operate with real spiritual effectiveness
and genuine integrity.

5.2 The Team (Board, Eldership, Oversight)

Teams should only over-rule the leader or terminate their leadership of the
church if they wilfully violate clearly defined standards in the five crucial
areas that our entire denominational family has agreed upon: -

1. Morality – Wilfully violating our accepted sexual purity standards

2. Money – Wilfully violating our accepted financial purity standards
3. Ministry – Wilfully violating our accepted relational purity standards
4. Doctrine – Wilfully violating our accepted Biblical purity standards
5. The law – Wilfully violating our accepted civic/legal purity standards

13
(Please refer to our CRC National Guidelines (ie) “Discipline and Restoration of
Ministers Document.”) (7.)

Leo Harris, like many spiritual leaders who exemplify great personal integrity,
exhorted his fellow Lead Ministers and students that were being trained for
ministry to watch out for the 3 G’s. ie … the Girls, (or Guys) the Gold and the
Glory. I believe it is the Glory or ‘Spiritual Pride’ that is the most dangerous and
opens the door for the other two to entrap and destroy us. A leader’s fall can be
traced to a gradual spiritual declension that is interlinked with complex webs of
self-deception, long before they wilfully violate in any of the above five areas of
entrapment. We must be willing to do all in our power to prevent this decline and
this is where real accountability comes in.

Loving correction is in order for all who are in leadership positions (ie, Lead
Ministers and Elders) if they stray from the 19 character qualities that are
outlined in 1 Timothy 3 and Titus 1 … Please refer to sections 2 and 3 on pages
28-32. The level of personal scrutiny and accountability needs to be of the
highest order for all who are given this level of responsibility and trust in Jesus’
church. The Primary Qualities we look for and the proposed Character Check
for Leaders (refer Sections 3, 4 and 5, pages 29-35) need to be accepted as the
minimum basis of Christian holiness and commitment for all church leaders. We
have a solemn duty to watch our own lives carefully, and the lives of our fellow
Elders, and to be courageous in confronting aspects of our lives that fail to
measure up to this spiritual standard. This should be done on a person-to-
person basis, and from time to time when we meet as a group to do a personal
spiritual audit of our individual lives and our collective working as a team.
It also needs to be said that accusations of inappropriate behaviour must be
handled very wisely, lovingly and in a Biblically-mandated manner.

1 Timothy 5:19-20 “Do not entertain an accusation against an elder unless it is

brought by two or three witnesses. Those who sin are to be rebuked publicly, so
that the others may take warning.”

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 Galatians 6:1-5, “Brothers, if someone is caught in a sin, you who are spiritual
should restore him gently. But watch yourself, or you also may be tempted.
Carry each other's burdens, and in this way you will fulfil the law of Christ. If
anyone thinks he is something when he is nothing, he deceives himself. Each
one should test his own actions. Then he can take pride in himself, without
comparing himself to somebody else, for each one should carry his own load.”

6. APPOINTMENT AND DISMISSAL POWERS OF ALL CHURCH OFFICERS

As this is an extremely sensitive matter and potentially the most destabilising and
dangerous period in the life of a church, it must be handled with great care; and
with some extra safeguards like outside consultation by people who are older, wiser
and more experienced in Christian ministry. Please also refer to Section 11 on
page 21. ‘Controversy and Conflict’.

6.1 The Lead Minister

Leaders should be able to recommend changes to the team over time,
particularly if a team is already in place when they commence ministry
in a Church. This needs to be outworked with great sensitivity and should
normally take place at the yearly review period that usually precedes the
Annual General Meeting of partnering members and supportive attendees.

This expectation must be clearly understood by both parties before a new

Lead Minister is appointed. It is imperative that a prospective new leader and
the existing Eldership Board really get to know each other and not rush the
appointment process. They both need to appreciate their particular histories,
the unique culture of the new leader’s previous church; and the vision and
values and present climate of the new church the new Lead Minister is joining.

6.2 The Team (Board, Eldership, Oversight)

The concurrence by at least a 2/3 or 3/4 majority of the team needs to
occur, which provides a check and a balance on the Lead Minister’s
appointments prerogative. This will ensure that responsible and
accountable decision making in this crucial area is always maintained.

An Eldership Board must consist of at least 3 people for a simple majority or a

2/3 majority decision to be possible. When an Eldership Board is enlarged it
needs to be by two people at a time (ie. 5, 7, 9) as the odd number ensures
15
that a simple majority and 2/3 majority basis for decisions can be maintained.
It is also recommended that small churches (ie. under 100 people) stick with a
team of three. Churches that are between 100 – 300, a five person team.
Churches of 300 plus that are growing can have a team of seven, but that
should be the ceiling for most churches. Some really large churches of 500
plus have teams of up to eleven people but this is getting to the unwieldy
stage. The ideal team, in a growing and healthy church that facilitates good
decision making, is an Eldership Team of seven or nine members.

This provision ensures that the Elders/Oversight cannot be sacked en masse

by a leader who develops a ‘papal infallibility complex’.

The Eldership Board should however be able to dismiss the Lead Minister if
he/she has lost their confidence because of serious trouble as defined in point
five (the five crucial areas. Pages 13 and 14).

This most serious of decisions should be made in consultation with our

recognised State and National CRC Leadership Teams and be discussed fully
with them, long before such drastic action is taken. This also prevents the
Eldership Board from developing a ‘college of cardinals infallibility
complex’.

It is absolutely imperative that all who exercise responsible authority (ie, Lead
Ministers and Eldership Boards) should also be held accountable to guard
against an abuse of that authority and power.

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7. REVIEW OF ELDERS’ FUNCTIONALITY
7.1 The Lead Minister
The Scriptures give no fixed term for Elders and therefore no specific fixed
term of office should be recommended. Instead, it is recommended that
every elder upon appointment should be asked for a long term commitment,
though this needs to be subject to an annual review by the Lead Minister, a fresh
recommitment by each elder and a reaffirmation by the church membership at
the Annual General Meeting. It must be recognised that as a church grows,
some elders who function well when say a congregation is around 70, may not
have the capabilities to handle a church of 150 or 200 plus. It is important that
new elders be brought onto the team at key strategic times to help facilitate the
church’s continual growth and development.

This annual review of the Elders functionality and continuing suitability, should
be initiated by the Lead Minister as part of his/her leadership responsibility.

In the event of a team member whose vision, values, priorities and capacity is
becoming incompatible with the rest of the team; and is affecting how the team
operates; Lead Ministers and the other Elders need to be patient and wait for the
time when changes to the composition of the team will be more readily accepted
by the church (ie, at the yearly review period as the church heads up to its
AGM).

If an elder refuses to step down from the team when the Lead Minister
recommends this as part of his/her review, the matter must be decided upon by
the Eldership Board.

The church must be fully aware of this process of continual assessment of all
ministry roles and church officers, so that change of personnel is not viewed
negatively but as a normal aspect of church life. Non-functioning and unfruitful
leaders in all ministry areas of the church need to be wisely challenged and
lovingly re-deployed in their church positions if they are not really fulfilling the
spiritual duties required of them; and this also has to include both the Lead
Minister and the Eldership Board.

17
7.2 The Team (Board, Eldership, Oversight)
They need to be educated that Eldership is not necessarily a life-time
appointment!

We must be mature in this area, learn to disagree agreeably and ensure that we
are governed by the law of love in this very sensitive matter of replacing Elders.

This matter of educating and discipling Elders needs to be taken very seriously
and it is recommended that a training programme be set up by the National and
State Executives to acculturate all potential Elders about our CRC Values,
Vision, Mission and Organisational Processes before they are appointed as
Elders. This in-service training programme should be administered through our
State Councils and our Recognised Regions either as an individual
correspondence course, or through set seminars for groups of potential and
existing Elders.

Proactive and preventative measures will save us a lot of time in the long term,
as it will pre-empt the many potentially divisive issues that we are called upon to
make judgements about. Most times the damage has already been done, and it
is really difficult to retrieve a situation when disorder is the prevailing culture.
James implores us to be wise and to close the door on the destructive works of
satan, that flourish when selfish ambition and bitter envy take root in our
interpersonal relationships, particularly amongst leadership.

James 3:13-18 “Who is wise and understanding among you? Let him show it by
his good life, by deeds done in the humility that comes from wisdom. But if you
harbour bitter envy and selfish ambition in your hearts, do not boast about it or
deny the truth. Such "wisdom" does not come down from heaven but is earthly,
unspiritual, of the devil. For where you have envy and selfish ambition, there
you find disorder and every evil practice. But the wisdom that comes from
heaven is first of all pure; then peace-loving, considerate, submissive, full of
mercy and good fruit, impartial and sincere. Peacemakers who sow in peace
raise a harvest of righteousness.”

Additionally, existing Elders should be encouraged by their Lead Minister to

attend the special seminars run by their State Council.

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8. FINANCE, PROPERTY AND LEGAL AFFAIRS
8.1 The Lead Minister
Though the Lead Minister may be the chief initiator (ideas, visions, etc)
he/she should only have one vote in finance, property and legal matters, as
the entire Board is corporately responsible (according to the law) for the legal,
business, property, financial affairs and debts of the Church.

8.2 The Team (Board, Eldership, Oversight)

They along with the Lead Minister as a member of the Board of Elders
should have absolute and total power in all financial decisions by at least a
simple majority or even by a 2/3 majority.

It is also wise and proper if we believe in full accountability, that an appropriately

qualified and very experienced non-member be appointed as the financial
auditor of the Church. The auditor should be duly empowered by the Board to
bring correction on any matter that is not fully aligned with the spirit and letter of
the law, or with acceptable accounting practices.

This does not mean that we should limit the Lead Minister’s faith and vision to
think big or pursue innovative ideas and creative projects; but the full team have
to own these major finance and property decisions with the utmost diligence.
It is also the responsibility of the team to keep fully abreast of changes to the law
and how it relates to our local churches.

This encompasses Federal, State and Local government laws and regulations
that can relate to such diverse areas as Occupational Health and Safety;
Insurance/Professional Indemnity Concerns; Duty of Care matters as they relate
to ministry to minors; Counselling ethics; Building Development Codes, etc.

9. SALARIES AND REMUNERATION MATTERS

9.1 The Lead Minister
Lead Ministers should not be involved in the process of setting their own
salaries or of members of their family if they are on staff, though they can
make suggestions regarding other staff members; (ie) bonuses, other
encouragements, etc.

19
 This ensures that no conflict of interest can be levelled at leaders, who with their
Eldership Boards, determine the spending priorities of the church on a year to
year basis.

9.2 The Team (Board, Eldership, Oversight)

They should have absolute and total power in this area and preferably by a
2/3 majority. If an elder has a family member as a salaried employee of the
church, it is important for that elder to be excused from any discussions and
decision about that family member’s remuneration.

This responsibility can be delegated to a sub-committee of appropriate people

as long as no salaried employee or a close family member of an employee be on
the committee.

By keeping the church informed of this arrangement it greatly helps in lifting the
confidence of the people in their spiritual leaders. This totally transparent and
very clean approach, is also a very positive witness to the unchurched
community. It really does demonstrate a standard that is higher than how the
“world” generally operates. We aim to be not just ‘within the law’; but to be
‘beyond reproach or blameless’ in this very sensitive matter.

10. CONSTITUTIONAL CHANGES

10.1 The Lead Minister
The Lead Minister is often the initiator and proposer of constitutional
changes but he/she has only one vote as the Chair of the Eldership Board.

10.2 The Team (Board, Eldership, Oversight)

The Board must be in total agreement and have the endorsement of the
relevant State Executive of the CRC before presenting any proposed
changes to the Church Membership. The proposal is then presented to the
members for their endorsement and decision by a 2/3 or 3/4 majority.

The power to change the constitution of a local church should not reside totally
in the hands of an Eldership Board, if they are the only members according to
their constitutional arrangements. Any proposed changes to the constitution
need to be endorsed and ratified by the State or National Executive of the CRC.
This ensures that Lead Ministers and the Eldership Boards are fully transparent
20
 and accountable to their denominational family in this very important area when
the governing document of the church is to be changed.

These constitutional changes should be fully compliant with our State and
National CRC organisational procedures and expectations as expressed in our
State and National Constitutions, our Model Local Church Constitution and other
relevant CRC Policies and Guidelines.

11. CONTROVERSY AND CONFLICT

11.1 The Lead Minister
Good and godly leaders will do all in their power to avoid a church split as
it usually is a loss for all concerned (ie the Leader, the Board, the
Congregation and our credibility before the community).

The Lead Minister and the Board should establish a ‘judicial body’ (Advisory
Council) – comprising recognised leaders within our CRC denominational family
– to resolve intractable issues. The members of a church have to be protected
against serious matters remaining unresolved, which can lead to the church
becoming divided. In these circumstances, both Lead Minsters and Eldership
Boards should be subject to the nominated Advisory Council.

11.2 The Team (Board, Eldership, Oversight)

The Team is to be involved, along with the Lead Minister, in establishing or
nominating this judicial body or Advisory Council.

This selected group of Nationally-credentialed CRC Ministers, or a State

Executive or the National Executive should have a credible track record of
experience, stability and wisdom. A previously-endorsed group of CRC
ministers that have relationship with the church, rather than an elected Executive
that changes every 2 to 4 years, is quite acceptable. This can safeguard against
an Eldership objecting to their involvement because they did not vote an
Executive in, or because they may not have full confidence in the capacity of
some members of that Executive body handling matters of a large and complex
church that requires a lot of experience.

21
 The Christian Family Centre endorses its Advisory Council at its first official
Eldership Board gathering each year and sends copies of its Board minutes to
them so they are fully cognoscente of the churches affairs at all times.

12. COLLEGIATE LEADERSHIP AND FAMILY ENTANGLEMENTS

12.1 The Lead Minister
The premise behind all the principles and practical pointers that have
been made so far in this paper, is that a local church should only ever
have one person as its Lead Minister. This person has to willingly accept the
full responsibility of what leadership entails and be prepared to be fully
accountable in the exercise of their leadership role to a designated Board of
Elders.

• The concept of a team-Lead leadership, or dual-Lead leadership or co-Lead

leadership (by a husband and wife team) where all have equal authority and
the same rights; rather than having one Lead leader as the first among
equals within a team context, is extremely difficult to outwork and is mostly
an unworkable model. The collegiate leadership model is inherently
unstable, leads to periods of great insecurity and disorder; particularly over
the important question of succession should something untoward happen to
one of the Lead Ministers.

• The various arguments for this type of leadership model pale into
insignificance, when one considers that there are no long-term viable
examples from Biblical and Secular history. There are also no credible, tried
and tested present day examples within the church world-wide, the
governmental systems of all our world’s Nation States; non-government
organisations; businesses; trade unions; community groups, etc.

• When it comes to the church, Scripture unequivocally teaches that Jesus

uniquely calls and graces individuals to exercise a particular ministry within
His kingdom. Everyone in a local church is called and gifted to flow in a
personally fulfilling and fruitful ministry role. The definite role of the overall
Overseer, Leader or Lead Minister of a local church developed within a
generation of the Acts church. It needs to be stated that the role of Lead
Minister, Lead Elder or Presiding Elder as the first among equals of a ruling
Eldership Team is not clearly prescribed in the New Testament. It certainly
22
 is implied, when we examine the pre-eminent leadership role that James,
Timothy and Titus played in the church at Jerusalem, Ephesus and the
island of Crete. (Acts 12:17; 15:13; 21:8; 1 Timothy 1:3; Titus 1:5).

There also is a pretty clear pattern of leaders or ‘set apart individuals’ who
take the lead, but work through Elders who assist and support them to
lead the people of God. Whether they were Patriarchs, Generals,
Judges, Prophets, Kings or Apostles they related closely to a team as
responsible and accountable leaders.
(Exodus 4:29; Joshua 7:6; 1 Samuel 15:30; Psalm 107:32; 1 Kings 8:1-3;
1 Chronicles 11:3; Acts 2:14; Acts 20:17-33; Acts 21:18; Revelation 5:6).

The pattern and procedures of the synagogue in New Testament times,

certainly impacted how the first Jewish Christians organised themselves
into congregations. The NIV Study note in Mark 5:22 sheds light on
Mark’s statement that Jairus was a local ‘synagogue ruler’. “Synagogue
Rulers. A ruler of the synagogue was a layman whose responsibilities
were administrative and included such things as looking after the building
and supervising the worship. Though there were exceptions (see Acts
13:15), most synagogues had only one ruler. Sometimes the title was
honorary, with no administrative responsibilities assigned.” (8.)
However, we also have to admit that a plurality and equality of leadership
is also implied in Acts 10:17, 28; Philippians 1:1 and 1 Peter 5:1.

• A person who outworks the ministry role of the Lead Minister is not to be
viewed as a superior or a more spiritual person than all the many ministry
roles in the life of a church. However, we cannot minimise that Jesus
raises up people with the ‘gift of leadership’ (Romans 12:8), and surely
people with this gift are needed for the quite unique local church role of
Lead Minister. I think Paul has this particular role in mind in Ephesians
4:11-16 when he says that it is the risen exalted Christ who gives “some
to be apostles, some to be prophets, some to be evangelists, and some to
be pastors and teachers.” (Ephesians 4:11); and that their job description
involves them being the equipping coaches “to prepare God's people for
works of service, so that the body of Christ may be built up.”
(Ephesians 4:12.)
23
 • In arguing the case for one clearly defined leader of each local church, it
does not preclude the Lead Minister’s spouse, children, or other family
members also being called and gifted to minister within the same local
church. It is just that they, like all others, cannot have the same
authority and say as the Lead Minister who is to be fully accountable to
the Eldership Board of the church. A spouse, or family member, or
personal friend, can influence, like any member or leader in the church;
but the full responsibility rests upon the designated Lead Minister, who
has to give a full account of his or her leadership to the recognised team.

12.2 The Team (Board, Eldership, Oversight)

Though I concede that there are some examples of dual leadership
and co-equal team leadership that can work for a period of time, it
rarely lasts beyond an experimental period. In fact, when there is a
change of personnel, it usually comes to an end. This is because the
unique personal and close relationship of the duo, or the team in the initial
set-up of a church, government, school, business, etc. simply cannot be
replicated.

The one area that undermines the fully responsible and accountable
model of leadership and good governance, is when one’s spouse,
children, other family members are on the Eldership Board. This should
be avoided for the following reasons.
• It is difficult for a leader to be totally free to lead within the bounds of
accountability to the team, if his or her family members are on the
Board.

• It is also very hard for a team to be totally objective and impartial,

when it comes to the very serious and sensitive matter of bringing the
leader to account on some issue, if a family member is on the Board.

24
• There is no conflict of interest if a spouse, child or other family
member is fully involved in some ministry role within the church; but it
becomes a most serious conflict of interest when they are also
members of the accountability Board of the church.

• A spouse or family member can be recognised as an assistant Pastor,

be on salaried staff, counsel, preach, teach, etc. They should not be
prejudiced if God has called and gifted them to flow in a ministry role
within the same church; even though there will be some special
adjustments that will need to be in place if this occurs. However to
avoid messy family entanglements and the danger of nepotism, the
Board of Elders who are the ultimate human authority in the church
should not be connected to the Leader’s personal family.

• In the start-up phase of a church - when it is a designated outreach

and under the authority and supervision of a mother church or a State
Executive - it may be necessary, if there are no appropriate
candidates, for a spouse or family member to be on the interim
leadership team. If it is necessary for a family member to be on the
initial team, the mother church or State Executive that mentor them,
should take a direct supervisory role in the really sensitive matters like
salaries, disputes, etc. This is not the ideal, and it should only occur in
the rarest of circumstances; and the family member should step down
from the interim leadership team as soon as an appropriately qualified
person becomes available to serve on the team.

• An important sign that a new church is ready to be recognised as an

autonomous interdependent local church within the CRC is when it
has at least two other spiritually mature members who are suitable to
join with the Lead Minister to become the initial Eldership Board.

25
 • If a spouse or family member is on the Eldership Team for a longer
period than the start up phase of a church, there must be enough non-
family members on the Team to be able to out-vote and over-rule the
Lead Minister and his/her family members. For full accountability to
be preserved, family members must be excluded from Board
discussions and decisions that have to do with remuneration matters,
or if the Lead Minister is to be corrected, disciplined or dismissed from
office.

To conclude the first half of this document I have included a flow chart from the
Christian Family Centre as a good example of what we mean by a fully
responsible and fully accountable government structure. (9.)

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27
PART TWO – RELATIONAL HEALTH

… THE ABSOLUTE PRIORITY AND NEED FOR RELATIONAL HEALTH

BETWEEN LEAD MINISTERS AND THEIR CHURCH ELDERSHIP
BOARDS

1. A GOOD AND VERY SOUND RELATIONSHIP MUST EXIST BEFORE THE LEAD
MINISTER RECOMMENDS SOMEONE FOR APPOINTMENT.
If it is not there prior to their appointment, it will most likely disintegrate once they
are appointed; and that spells big trouble for the Lead Minister and the church.
They must be “well known to” and “keenly observed by” the Lead Minister over
several years and never just several months.

2. NEVER COMPROMISE 1 TIM. 3:1-7 AND TITUS 1:6-9, WHERE PAUL TELLS US
WHAT SPECIFIC CHARACTERISTICS POTENTIAL CANDIDATES SHOULD BE
DISPLAYING BEFORE THEY ARE RECOGNISED AND APPOINTED AS
ELDERS.
The only spiritual gifts/natural aptitudes/abilities/competencies that seem to get a
mention are “apt to teach” and the “ability to govern / manage”; and all the rest have
to do with sound Christian character traits. The most important personal life arenas
mentioned that are readily observable involve our family and work life.
… Their marriage/family needs to be in good order
… They also need to have a good reputation in the world
(ie) employment record & community/civic relationships

Potential Elders should be thoroughly tested by being placed in various ministry,

leadership and administrative-related roles and positions prior to considering them
for Eldership. The Lead Minister and existing Elders need to watch them very
closely over several years as they outwork the various ministry tasks assigned to
them. The Apostle Paul encouraged Timothy to “test” potential leaders before
appointing them to office. If this principle applies to a church position with less
responsibility than that of Elders (ie Deacons), we must be doubly sure when it
comes to the appointment of new elders. 1 Timothy 3:10 “They must first be
tested; and then if there is nothing against them, let them serve as deacons.” Paul
reiterates this by reminding Timothy not to be “hasty in the laying on of hands”
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 (1 Timothy 5:22). The NIV study notes says that “Paul is speaking of the ordination
of an elder, which should not be performed until the candidate has time to prove
himself.”(10.)

Their personal suitability as a potential elder also needs to be rigorously assessed

by having them sit in as a trainee elder for at least a 12 month period. Character is
of first importance but competency is also a significant factor, particularly if the
Eldership Board need the skills of new members to enhance their functionality as a
team. This trainee period will also determine whether the potential new elder will fit
in to the team, or has the right chemistry and really appreciates and understands
the culture of the church and its Eldership Board. During this time they need to
have completed any CRC in-service training provided by the State for all aspiring
new elders.

Lead Ministers who are pressured to appoint people who have attitudinal and
behavioural problems, or who are not totally loyal are making a serious mistake.
Such appointments are never satisfactory, and will harm the Lead Minister, the
Board and the Church.

3. BIBLICAL QUALIFICATIONS OF ELDERS

- The NIV Study Bible lists down 24 specific qualifications that apply to Elders and
Deacons.
Self-controlled Elder 1 Ti. 3:2; Tit. 1:8
Hospitable Elder 1 Ti. 3:2; Tit. 1:8
Able to teach Elder 1 Ti. 3:2; 5:17; Tit. 1:9
Not violent but gentle Elder 1 Ti. 3:3; Tit. 1:7
Not quarrelsome Elder 1 Ti. 3:3
Not a lover of money Elder 1 Tit. 3:3
Not a recent convert Elder 1 Tit. 3:6
Has a good reputation Elder 1 Ti. 3:7
with others

29
Not overbearing Elder Tit. 1:7
Not quick-tempered Elder Tit. 1:7
Lover of what is good Elder Tit. 1:8
Upright, holy Elder Tit. 1:8
Disciplined Elder Tit. 1:8
Above reproach Elder/Deacon 1 Ti. 3:2; Tit. 1:6; 1 Ti. 3:9
(Blameless)
Husband of one wife Elder/Deacon 1 Ti. 3:2; Tit. 1:6; 1 Ti. 3:12
Temperate Elder/Deacon 1 Ti. 3:2; Tit. 1:7; 1 Ti. 3:8
Respectable Elder/Deacon 1 Ti. 3:2; 1 Ti. 3:8
Not given to drunkenness Elder/Deacon 1 Ti. 3:3; Tit. 1:7; 1 Ti. 3:8
Manages his own family well Elder/deacon 1 Ti. 3:4; 1 Ti. 3:12
Sees that his children obey Elder/deacon 1 Ti. 3:4-5; Tit. 1:6; 1 Ti. 3:12
him
Does not pursue dishonest Elder/Deacon Tit. 1:7; 1 Ti. 3:8
gain
Holds to the truth Elder/deacon Tit. 1:9; 1 Ti. 3:9
Sincere Deacon 1 Ti. 3:8
Tested Deacon 1 Ti. 3:10 (11.)

- Willow Creek Community Church lists 19 qualifications (based only upon, 1

Timothy 3 and Titus 1) and they are stated in a clear and contemporary manner.

1. Above reproach – Elders must lead by example and demonstrate a lifestyle

free of patterns of sin.
2. Husband of one wife – Elders, if married, must be devoted spouses.
3. Temperate – Elders must be self-controlled, enslaved to nothing, free from
excesses.
4. Prudent – Elders must be sober, sensible, wise, balanced in judgement, not
given to quick, superficial decisions based on immature thinking.
5. Respectable – Elders must demonstrate a well-ordered life and honourable
behaviour.
6. Hospitable – Elders must be unselfish with their personal resources. They must
be willing to share blessings with others.

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 7. Able to teach – Elders must be able to communicate truth and sound doctrine in
a non-argumentative way.
8. Not addicted to wine – Elders must be free from addictions and willing to limit
their liberty for the sake of others.
9. Not pugnacious or quick tempered – Elders must be gentle, patient, and able
to exercise self-control in difficult situations.
10. Uncontentious – Elders must not be given to quarrelling or selfish
argumentation.
11. Free from the love of money – Elders must not be stingy, greedy, out for sordid
gain, or preoccupied with amassing material things.
12. Manage own household – Elders must have a well-ordered household and a
healthy family life.
13. Not a new convert – Elders must not be new believers. They must have been
Christians for long enough to demonstrate the reality of their conversion and
depth of their spirituality.
14. Good reputation with outsiders – Elders must be well-respected by
unbelievers and free from hypocrisy.
15. Not self–willed – Elders must not be stubborn, prone to force opinions on other,
or abuse authority. They must be servants.
16. Loving what is good – Elders must desire the will of God in every decision.
17. Just – Elders must desire to be fair and impartial. Their judgements must be
based on scriptural principles.
18. Devout – Elders must be devoted Christ followers seeking to be conformed to
His image. They must be committed to prayer, worship, the study of Scripture,
and the guarding of their own walk.
19. Holding fast the faithful Word – Elders must be stable in the faith, obedient to
the Word of God, continually seeking to be controlled by the Holy Spirit. (14.)

4. SOME CRUCIALLY IMPORTANT VALUES AND ATTITUDES TO LOOK FOR:

1. Humble/Submissive – Towards God
• James 4:6, 10 “God opposes the proud but gives grace to the humble."
“Humble yourselves before the Lord, and he will lift you up.”
• 1 Peter 5:6 “Humble yourselves, therefore, under God's mighty hand, that
he may lift you up in due time.

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2. Teachable – Towards God’s Word
• 2 Timothy 2:15 “Do your best to present yourself to God as one
approved, a workman who does not need to be ashamed and who
correctly handles the word of truth.
• 2 Timothy 3:16-17 “All Scripture is God-breathed and is useful for
teaching, rebuking, correcting and training in righteousness, so that the
man of God may be thoroughly equipped for every good work.”

3. Eagerly Desirous – Towards God’s Service

• 1 Timothy 3:1 “Here is a trustworthy saying: If anyone sets his heart on
being an overseer, he desires a noble task.”
• 1 Corinthians 14:1 “Follow the way of love and eagerly desire spiritual
gifts, especially the gift of prophecy.”

4. Loving Loyalty – Towards God’s Church

• Proverbs 3:3-4 “Let love and faithfulness never leave you; bind them
around your neck, write them on the tablet of your heart. Then you will
win favour and a good name in the sight of God and man.”
• 1 Peter 5:1-4 “To the Elders among you, I appeal as a fellow elder, a
witness of Christ's sufferings and one who also will share in the glory to
be revealed: Be shepherds of God's flock that is under your care, serving
as overseers--not because you must, but because you are willing, as God
wants you to be; not greedy for money, but eager to serve; not lording it
over those entrusted to you, but being examples to the flock. And when
the Chief Shepherd appears, you will receive the crown of glory that will
never fade away."
• Hebrews 13:17-18 “Obey your leaders and submit to their authority. They
keep watch over you as men who must give an account. Obey them so
that their work will be a joy, not a burden, for that would be of no
advantage to you. Pray for us. We are sure that we have a clear
conscience and desire to live honourably in every way.”

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 5. Integrity – Towards God’s World
• 1 Timothy 3:7 "He must also have a good reputation with outsiders, so
that he will not fall into disgrace and into the devil's trap."
• 1 Timothy 4:12 “Don't let anyone look down on you because you are
young, but set an example for the believers in speech, in life, in love, in
faith and in purity.”
• Proverbs 11:3 “The integrity of the upright guides them, but the unfaithful
are destroyed by their duplicity.”

6. Surrendered – Towards Jesus Christ and the cause of Jesus’

Kingdom
• Matthew 6:9-10 “Our Father in heaven, hallowed by your name, your
kingdom come, your will be done on earth as it is in heaven.”
• Matthew 6:33 “But seek first his kingdom and his righteousness, and all
these things will be given to you as well.”
• Matthew 28:19, 20 “Therefore go and make disciples of all nations, …
and teaching them to obey everything I have commanded you.”

5. CHARACTER CHECK FOR LEADERS

The following very incisive questions for leaders are a good character check for all
aspiring spiritual leaders, and in particular those men and women who desire to be
Lead Ministers and Elders.
The standard of holiness required for Lead Ministers and Elders has to be extremely
high as they have to be top role models of Love, Humility, Purity, Discipline and
Integrity.

LOVE
• In your recent encounters with strangers or people you know, have you been
consistently kind and compassionate?
• Is there any person against whom you are harbouring bitterness, resentment or
jealousy?
• Are there groups of people whom you find yourself stereotyping or discounting?
• Do you have a complaining spirit, especially when others do not meet your
expectations?
• Do you carry hidden anger against anyone?
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• Do you speak unkindly concerning people when they are not present?
• Have you recently extended yourself toward the poor, the imprisoned, the sick,
or the elderly?
• Are you intentionally building at least one friendship with a non-churched
person?
• Are you a genuinely joyful person to be around these days?
• Do you intentionally create an atmosphere of fear or intimidation for those who
follow your leadership?
• Do you use people for the achievement of your mission?

HUMILITY
• Do you put on a pretence of being something you are not?
• Are your conversations often self-serving or self-promotional?
• Are you controlling, often insisting on having your own way?
• Do you have a stubborn, critical, or unteachable spirit?
• Can you receive constructive criticism, without becoming overly defensive?
• Are you overly concerned with your title, your image, and your status in the
organisation?
• If you are ruthlessly honest, do you consider yourself to be better than most
other people, especially those you lead?
• Are you concerned about receiving credit for your ideas, your contribution, and
your leadership role?
• Are you quick to genuinely celebrate the success of others, even when they
accomplish “more” than you?
• Have you intentionally been performing any secret acts of service in recent
days?
• Are you in any setting where you are a follower instead of a leader?

PURITY AND SELF-DISCIPLINE

• Have you allowed anything to gain mastery over you – food, television, pleasure,
alcohol, drugs, sports, the Internet, etc?
• Do you listen to unwholesome radio or music, watch unwholesome television or
movies, or indulge in any pornography?
• Do you allow impure thoughts about sex to stay in you mind?

34
 • Are you engaging in any flirtatious activity or feasting on escapist thoughts with
anyone who is not your spouse?
• Are you getting enough rest and practising regular Sunday worship?
• Is your life marked by too much noise or busyness, and are you always in a
hurry?
• Do you neglect or give little time to personal prayer and solitude?

INTEGRITY
• Have you recently lied, exaggerated, or embellished the truth?
• Have you followed through on your promises – is your word to others completely
reliable?
• Do you do your work “with all your heart,” or is it easy for you to coast along on
your gifts and reputation?
• Do you have a thankful heart toward God, frequently acknowledging His
goodness and blessings?
• Are you honouring God with your finances, both in your personal life and in your
leadership capacity?
• Is there any area of your life you are hiding from others to protect your image or
position?
• Are you seeking to live the kind of life you urge (or teach) others to live?
• Are you opening up your life in an accountable way to at least one other person
(besides your spouse) who will speak truth to you?
• Are you obeying the promptings of the Holy Spirit as best you can discern them?
• Are you as fully devoted to God as you can be? (15)

6. SOME DEVELOPMENTAL AND BEHAVIOURAL CHARACTERISTICS TO LOOK

FOR:
Key words: Availability, Ability, Reliability, Responsibility, Accountability, Flexibility
(or Adaptability) and Authority.

Only available, competent people with appropriate capabilities and

competencies who show top Christian character by being reliable, responsible,
accountable and flexible in their personal and ministry lives, should be given
authority in the church. Lead Ministers who give authority to unreliable,
irresponsible, unaccountable and inflexible people, who may have great abilities,
35
 but cannot pass the 1 Tim. 3 and Titus 1 prescriptive character test for an Elder, are
making the biggest ministry mistake possible.
7. THE NEED TO PERSONALLY PASTOR THE ELDERS AND THEIR FAMILIES
Lead Ministers should:
… Be involved in the spiritual lives of their Elders and Elders’ families.
… Always be available to help them in times of need.
… Not just be task-orientated or agenda-driven with them.
… Make Eldership Board meetings their small relational group as well.
(ie) pray over personal needs, have open sharing times and allow caring to take
place for up to 30 minutes each time a meeting is held.
… Do not delegate this to anyone else. - it must be seen as the Lead Minister’s
responsibility to facilitate.
This does not mean that Lead Ministers and their Elders live in each other’s
pockets.
... Never “play favourites” as this will only create envy in some team members, as it
is crucial that all team members are loved equally.

8. THE NEED TO BE “UP-FRONT” REGARDING THE EXPECTATIONS THAT

LEAD MINISTERS HAVE FOR THEIR ELDERS
… How many committee meetings will there be each year (ie, weekly, fortnightly,
monthly or bi-monthly) and what level of pre-committee work will be expected of
them.
… How much work is required of them individually and as a team? Work out
beforehand the number of hours per week and remember that they also have
full-time jobs in most cases.
… What about weekly Church attendance? Does this involve 1, 2 or 3 services per
week and what about some other small group involvement, etc?
… Provide a role description for the entire team and as appropriate, for individual
team members as well.

9. THE ELDERS AND THEIR RELATIONSHIP TOWARD THEIR LEAD MINISTER

9.1 Allow the Lead Minister to lead
… His/Her responsibilities are to:
• Lead and chair the Eldership Board and Ministry Staff meetings and be
ex-officio on all church committees. Another Elder can chair the

36
 meetings, but the Lead Minister must be free to lead under God’s
direction.
• Cast the strategic vision for the church.
• Develop the ministry style of the church.
• Set the spiritual direction and faith goals/targets over set periods of time
(ie, 1 year – 3 years, etc.).
• Ensure all ministries are aligned to the accepted Values and Vision of the
Church.
• Minister the Word and oversee the other main Public Teachers.
• Ensure ministry development. (ie) Identifying, Investing in and Entrusting
people for Ministry and Leadership roles in the church.
… There can only be one Lead leader of the church, therefore the Elders
must sublimate their own ambition in this area and be prepared to work
under the Lead Minister so as to enhance his/her leadership of the
church.

Some Elders, however, are potential Lead Ministers in training; and they
need help to know when it is time to move out and become a Lead Minister
in their own right.

9.2 Free the Lead Minister to lead effectively

… Take as much off his/her shoulders that is not indispensable to their main
roles. (ie) Pastoral, Counselling and Administration duties; but the elders
must have his/her permission for this to work smoothly.
… Always be looking out for ways to release their time so they can concentrate
energy on spiritual leadership concerns, prayer, study and the ministry of the
Word (Acts 6).
… Be there when you are needed by them.

9.3 Provide care and support for the Lead Ministers and their families
… Appreciate the unique stresses on them of constant leadership and the
relentless nature of weekly preaching/teaching.
… Relate lovingly to their spouse and children.
… Ensure that their financial and material needs are looked after.

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 Paul is very clear about how we should treat our leaders, particularly those
who excel in leadership, preaching and teaching.

1 Timothy 5:17-18 “The elders who direct the affairs of the church well are
worthy of double honour, especially those whose work is preaching and
teaching. For the Scripture says, "Do not muzzle the ox while it is treading
out the grain," and "The worker deserves his wages."
Therefore, reasonable and equitable salary packages are the order of the
day.
(Please refer to our “CRC Salary Guidelines”). (16.)

… Be considerate of other needs and associated expenses. eg. conferences,

study trips, books and magazines.
… Don’t be shocked by the humanity of the Lead Minister and his/her family
and always keep confidences particularly during the hard times.

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IN CONCLUSION
This Guideline is prefaced and grounded upon my strongly-held conviction that the
CRC needs to become far more ‘Interdependent’ at both a ministerial level and also at
the local church level. This was what God placed in the heart of our founder. Leo
Harris writes “Finally, God has given us the concept of revival in and through local
churches. We have seen that the New Testament pattern for the Christian church is
the establishment of local self-governing churches under a Scripturally-qualified
oversight. But the New Testament envisages these local Christian churches, while
being autonomous, as functioning in the unity and love of the Spirit of God.
In other words, our concept is not of independent local churches, but of self-governing,
inter-dependent local churches, and there is a vast difference between the two. We
do not glory in our independence, but we strive to live up to the claims of inter-
dependence, for we are all members of one body in Christ.” (17.)

We reject the extremes of both the ‘Independent’ and the ‘Dependent’ Model’s and by
the grace of God we are outworking the ‘Autonomous Interdependent Model’ as the
closest to the New Testament pattern.

I believe that pursuing an ‘Autonomous Interdependent Model’ is not only Biblical but
in the best interests of our movement and its future viability. It will naturally result in a
much stronger cohesiveness amongst us as a family of Ministers and Churches and
bring greater glory to Jesus.

Yours sincerely

Pastor Bill Vasilakis

National Chairman

39
 ACKNOWLEDGEMENTS
1. Church Leaders Handbook
By Peter Braoudakis (Willow Creek Association 1997)
Quote (1) – page 6; Quote (3) – page 7; Quote (6) – page 9-10;
Quote 14 – pages 31-32

2. NIV Study Bible (Zondervan 1985)

Quote (2) – page 6; Quote (8) – page 23; Quote (10) – page 29; Quote (11) –
pages 29-30

3. Vision – The Concept and Challenge of the CRC Operation Outreach – The
New Testament Blueprint
Note (4) – page 7; - Note (17) – page 40

4. Christianity 101
By Dr Gilbert Bilezikian (Zondervan 1993)
Quote (5) – page 7; and Appendix 1

5. CRC Churches International Ministers Manual

Note (7) – page 13; - Note (16) – page 39

6. Christian Family Centre Constitution

Quote (9) – page 26-27

7. Leadership Development Manual

(Willow Creek Association 2001)
Quote (15) – pages 34-36

8. Editorial Comments
By Barry Chant and Ian Miller

40
 Appendix 1

CHRISTIANITY 101
by Dr Gilbert Bilezikian (Zondervan 1993)
Chapter 7 – The Doctrine of the Church – Pages 194 – 202

THE MINISTRIES OF THE CHURCH

Although God has entrusted the church with many responsibilities to fulfil on this earth,
we must remember that above all else, the church exists for God’s sake. God made
the church primarily because he loves it. It is his special creation within all of creation.
God’s love for the church is reason enough for it to be. A good man takes a bride
because he loves her and wants to serve her and enhance her life. Whatever she may
do in service to him is the result of their union rather than the purpose for it. In a similar
manner, Christ loved the church as his bride and gave himself up for her to make her
beautiful and exalted (Eph. 5:25-27). In return for Christ’s servant love, the church
submits herself to him in all things as his servant (v.24). In this section, we will survey
some aspects of the servant ministry of the church as it unites believers in community,
in worship, and in outreach.

1. Oneness in Community
In the previous section we explored the church as God’s community of oneness.
He delights in oneness among humans and desires to be part of it. When two or
three are gathered in Christ’s name, he promises to be present in the midst of them
(Matt. 18:20). He lives among them by his Spirit (Eph. 2:22). However, such
oneness does not just happen. It is generated and nurtured by the sharing of
authentic faith, with the pursuit of clearly defined objectives, by conformity to
patterns of behaviour consistent with the teaching of Scripture, and by methods of
communal organisation that encourage participation. Each of these will now be
considered in sequence.

a. A shared faith
The apostle Paul testifies that the church has “one faith” (Eph. 4:5) and is
“built on the foundation of the apostles and prophets” (2:20). It is important to
define what this foundation consists of. The Christian faith is founded on
Scripture. But the Bible is a huge book, and people often understand its
contents differently. What some stress as the foremost parts of the Bible

41
 other Christians ignore completely, and some draw ideas from Bible texts
that others interpret in an opposite manner. Therefore every church needs to
formulate clearly its understanding of the Christian faith in a document
commonly called a “creed,” a “statement of faith,” or a “confession of faith.”

Obviously, such a document cannot be exhaustive. It cannot be made to say

all that could be said. It should normally cover the main areas of the
Christian faith, such as those suggested by the outline of this book:
Revelation, God, Christ, the Holy Spirit, human beings, redemption, the
church, and the endtimes. But in doing so, two dangers must be avoided.
One is to draw a statement so vague that it requires virtually no faith
commitment to subscribe to it. Some groups adopt such board formulations
that Christians, Moslems, and Hindus can all endorse them. In this case the
church risks losing its Christian distinctiveness.

The opposite pitfall is to draw a statement of faith so detailed on minor points

of doctrine that it becomes divisive. In this case, a church tends to become
cultic and separatist. The long history of church tradition supplies us with a
number of great faith documents, such as the Apostles’ Creed (so called!),
the Nicene and Chalcedonian Creeds, and certain denominational
confessions, that can serve as models for the formulation of balanced
statements that emphasise the essential tenets of the faith with integrity and
fairness. Such a statement can provide guidance for the preaching and
teaching ministries of the local church. At the same time, it provides a
common basis for the commitment of new believers to church membership.

b. A shared purpose
A clear statement of faith also enables a congregation to draw from it a
definition of its mission. A church that does not know precisely what it is
supposed to accomplish will either do nothing or will spread itself too thin by
trying to do everything. Each congregation needs to draw a clear and
concise strategy statement for what it believes God calls it to accomplish
within the particular location where it is planted. Since needs and
opportunities vary from place to place, the approaches must be defined
accordingly.

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 Obviously, such a statement of purpose should include the elements of
communal life, shared worship, and corporate outreach as vital areas of a
church’s life. But such goals will not likely be attained if it does not adopt
specific methods for attaining them. Therefore, the statement of purpose
should also suggest carefully designed strategies to work out those
objectives. A church takes too great a risk in leaving the fulfilment of its
mission to the happenstance of improvisation. The challenges facing
churches in modern society require them to follow carefully considered plans
so that they can focus their efforts on what needs to be accomplished without
being distracted by the many worthy causes that clamor for their involvement
when those are not central to their purpose. As Jesus commissioned the
disciples for a short-term outreach effort, he told them to be as wise as
serpents within their generation (Matt. 10:16). The command still applies
today. Such strategising does not preclude reliance on the Holy Spirit;
rather, wise planning enhances and multiplies the effectiveness of the Spirit.

c. A shared lifestyle
One of the most consistent themes of Scripture is that in order to be
authentic, faith in God is to be lived out in this world. Faith has implications
for how we think, talk, act, and relate to others. Without faith, the values that
determine behaviour are borrowed from a world ignorant of divine guidance.
With the commitment of faith comes commitment to a new life informed by
God’s Word. The Bible rejects some behaviours as being incompatible with
God’s will, and it requires in their place other forms of conduct derived from
God’s will. In the chapter on salvation, this change from one lifestyle to
another was defined as the result of the restoration of God’s image in human
life through the process of sanctification (see pages 165-66).

In order to provide clear guidance in those areas to its people, it is

appropriate for a church to draw up a statement of responsibilities outlining
its expectations for its members as well as the means of enforcement. The
absence of such a statement sends the message that anything goes. When
this happens, the line between the church and society becomes blurred, and
the church fails to impact society because it is not modelling a Christian
lifestyle. On the other hand, a statement of conduct may be so restrictive
that it appears cultic and controlling. Some churches seem to be so intent on
43
protecting their members from worldly influences that, through detailed sets
of rules and regulations, they segregate them from society so much that they
have no channels left for ministry to the world.

For this reason, it is advisable for churches to refrain from placing legalistic
prohibitions and expectations on their members that go beyond the clear
teaching of Scripture. For instance, the Scriptures clearly forbid drunkenness
but permit the drinking of wine for a variety of reasons (John 2:1-11; Eph.
5:18; 1 Tim. 5:23). Churches that require total abstinence as a condition for
membership should realise that Jesus himself would be rejected as a
member, since he once changed 120 gallons of water into wine for people
who had already drunk enough to be unable to discern its high quality. In
view of the enormous social problems caused by alcoholic addiction in
contemporary society, churches may legitimately advise abstinence rather
than require it as if it were a biblical command. More important, however, is
that churches exercise strict discipline in areas clearly defined by Scripture.
Note that the same biblical text that prohibits drunkenness also requires the
excommunication of people who love money (the “greedy”) and who
badmouth other people (the “revilers”; see 1 Cor. 5:11-13).

This raises the issue of church discipline. Having a statement of conduct is

useless if it cannot be enforced. The New Testament places on the
congregation the responsibility to watch over its members both to correct
offending members and to protect the body in case of misbehaviour. It
ordains a graded approach of confrontation so that opportunity for
repentance is offered at every stage of the process (Matt. 18:15-18). Should
the process lead to excommunication, its purpose is not the permanent
exclusion of the offenders, but their eventual restoration to the body (2
Thess. 3:14-15). Thus, through this watchcare Christians can maintain good
conduct in the world so that unbelievers may see how honourably they live
and may themselves be brought to God (1 Pet. 2:10).

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d. A shared authority
As just noted, concern for the purity of the church and for the welfare of its
members requires the exercise of oversight. Some may stray away from the
faith or err in their behaviour and, as a result, may need to be rebuked or
even disciplined. A progressive and dynamic church ministry requires
decisions to be made in regard to policies, personnel, and planning. So the
question arises as to who should exercise leadership in those areas.
Historically, churches have come up with three basic forms of governance.

One model places the authority for the conduct of the affairs of the church
community in one person who decides from the top down what is good for
the group. In this case, the leader stands at the uppermost point of a
pyramid of authority and sees to it that his or her decisions are carried out at
every level of execution down the chain of command. This form of
administration is comparable to the hierarchic organisation of the miliary or of
management in traditionally structured corporations.

The model at the opposite end of the spectrum puts the responsibility for
making decisions in the hands of the congregational as a whole. In this case,
the “leaders” of the group are appointed by it and have only an advisory
function. They bring the business of the church to the community, and the
group as a whole makes the decisions that affect its life and ministry.

A third model looks like a compromise between the two described above. It
might be pictured as a sawed-off pyramid. The congregation appoints a
group of representative leaders who act on its behalf while remaining
accountable to it. The leadership is represented by the top of the truncated
pyramid. It forms a part of the congregation it serves, and the plurality of
leadership provides checks and balances that the one-man leadership model
does not have. This group of leaders – who may be called elders, deacons,
the session, or the vestry, depending on the church’s denomination – has the
authority to manage the affairs of the church. But because they are elected
to their position of responsibility by the people of the church, they remain
answerable to the community for the administration of its affairs.

45
The diversity of views on this subject may cause us to wonder what exactly is
the teaching of the New Testament on church governance. In order to find
out, we must first consider the teaching of Jesus on this subject. He
anticipated the establishment of the community of faith and gave instructions
for its functioning.

Jesus absolutely forbade one individual to hold authority over others in

Christian communities. The disciples were upset at the fact that he was not
structuring their own group with one of them in charge and the others under
him. That was the only model of group organisation they knew. So, behind
his back, they apparently decided to elect their own leader as the one
“greatest” among them (Mark 9:33-35). Upon learning this, Jesus rebuked
them and told them that anyone who wants to be the top man in a Christian
community should instead make himself servant to all. A servant does not
exercise authority over others but places himself or herself under the
authority of the group.

This one strong lesson should have been enough to put the point across to
the disciples. But they were so used to the principle of people being under
the authority of strong individual leaders that they could not grasp the radical
nature of Jesus’ teaching. Thus, two of them approached Jesus privately
and asked him to make them number one and number two in his community
(Mark 10:35-45). They had completely missed the point. Again, Jesus
explained to the two disciples that in order to become leaders according to
his definition of leadership, they had to share in his own ministry of self-
sacrifice, humiliation, and suffering instead of seeking positions of authority.

On hearing this, the other ten disciples became angry at James and John for
their attempt to supplant them. Once more, Jesus gathered the disciples and
gave them a strong teaching on how to structure Christian communities. He
gave them the illustration of the imperial political system under which they
were all living. They were ruled by one person (the Roman emperor), who
exercised authority all the way down the pyramid of society. Jesus had no
objection to that form of government for non-Christian communities. He said
it was acceptable for the world to structure its communities in this manner but

46
not for Christians. The only person who rules Christian communities is the
Lord himself (Matt. 23:8-11). Under him, we are all equals.

Jesus emphatically rejected the top-down authority model by declaring, “It

shall not be so among you” (Mark 10:43 RSV). He also added that the very
people who desire to run the show should instead become servants and
slaves to the community. Single leaders tell other people what to do;
servants and slaves ask others what they can do for them. The servant
attitude is the antidote Jesus prescribed for the poison of single-person
leadership structures. And to emphasise this point, Jesus cited as his reason
the precedent he had himself set by giving up his position of supreme
authority to become a servant among humans (Mark 10:45). With this
teaching, Jesus grasped in his mighty hands the worldly concept of
community as a pyramid of power and turned it upside down on its head. For
true oneness to happen in Christian communities, those who aspire to lead
from the top must instead serve at the bottom. Thus the strength of the
strong can balance and support the efforts of the weak.

Jesus knew that without supervision and therefore without the exercise of
authority the work of the church cannot go on. Decisions must be made and
responsibilities must be carried out. The call to servanthood does not
absolve the church from making decisions and seeing to it that they are put
into effect. However, in Christian communities the slogan “Somebody’s got to
be in charge”, does not apply because the whole body is mobilised by the
Spirit to be in charge. Out in the world, one person may make the decisions
for the whole group. But in the church, it is the group that decides for itself.
In Christian communities, authority is not vested in one dominant individual
but in the body as a whole or in a representative plurality of leaders.

Jesus illustrated this principle with one of the most critical decisions a group
may be called to make: that of ruling on who may or may not be part of the
community (Matt. 18:15-20). In the community of oneness, such matters
ultimately come to the body, not just to one individual (v.17). And the
decisions made by the group are binding because they have an eternal
relevance (v.18) since Christ is present in the group, providing guidance to it
(v.20). When Jesus placed the base of authority in the congregation rather
47
than in once person, he was not being anti-authority. In fact, he was giving
greater strength to the authority principle since decisions are more binding
when they are made by many people than when they issue from a single
individual. Jesus denied any one person the right to control the community,
for that power belongs to him alone and he shares it only with the body of
which he is the only Lord.

As a result of this teaching by the Lord, there is no church mentioned or

described in the New Testament that was governed by a single leader, and
there is no discussion of a practice called ordination whereby selected
persons are designated as “ministers” or “priests” – except for the formal
recognition of spiritual gifts among believers (1 Tim. 4;14; 5:22; 2 Tim. 1:6).
The New Testament recognises all believers as “ministers” and “priests”
(Rom. 12:6-8; 1 Cor. 12:4-7; 1 Pet. 2:5, 9; Rev. 1:6). Because these
churches were at different stages of development, because they had attained
different levels of maturity, because they were located in different social
environments, and because they all had different corporate personalities,
their particular methods of self-governance were not the same. But in every
case, leadership was a shared responsibility.

When the apostle Paul dealt with the congregations of Corinth, Galatia, and
Colosse, he did not appeal to a leader or even to a group of leaders to
resolve their problems. He set his case before the whole church and asked
for congregational resolutions. Some churches had designated groups of
representative members, called elders (or bishops) and deacons, to provide
leadership to the congregation on its own behalf. This was true for the
church in Ephesus (1 Tim. 3) and in Philippi (Phil. 1:1). But even in these
cases, a careful study of the required qualifications for such leaders and of
the very scant information provided in Scripture about their job descriptions
indicates that the mode of their administration was designed after the pattern
of the sawed-off pyramid. Moreover, the New Testament shows that this
pattern of church governance is best illustrated by turning the shortened
pyramid upside-down on its small base, with the leaders caring for the people
from the bottom as their servants, not lording it over them but being
examples to the flock and empowering them for ministry (1 Pet. 5:2-3).

48
In the church, as in most human organisations, there is a need for strong
leaders who are farsighted, proactive, and intentional in promoting the
purposes of the group. But their leadership gifts should never be misused as
a pretext for the exercise of personal dominance (1 Pet. 5:3). The scriptural
mandate for leaders is to use their gifts to enable, empower, and facilitate the
development of leadership skills among other members of the group, within
each one’s area of competence. Moreover, the Scripture requires that
individual leadership be exercised within the context of a leadership team
(plurality of elders) so that decisions will be made consensually on the basis
of broad participation. The members of a church’s leadership team (whether
called elders, deacons, session, or vestry) are the real pastors of the church.
Together they are accountable to keep watch over the souls of their charges
(Heb. 13:17 NRSV). In this perspective, the appointive pastor or “Lead”
pastor should act as one of the regular members of the leadership team and,
preferably, not as its chairperson. Christ alone is the Chief Shepherd of the
church (1 Pet. 5:4).

In our day, much emphasis is given to church structure, with a tendency to

make it rigidly uniform for different churches on the basis of the one pattern
derived from 1 Timothy 3. However, we must remember that this pattern
reflected the governance mode of only one church in New Testament times
and that other churches had other forms of governance. Accordingly, each
church should decide under the Spirit’s guidance what form of governance
will work best for it, rather than model itself after some other church. In fact,
the changing needs of any church in process of development may call for the
consideration of different forms of governance at each significant stage of its
growth. Both the availability of leadership and the size and maturity of the
congregation will affect the choice of structure. Contemporary churches must
be as adaptable and as flexible in this regard as New Testament churches
were under the guidance of the Spirit during the first century. We must
realise that institutionalised misreadings of Scripture that define Christian
community as hierarchy instead of oneness eventually result in the
disablement of community.

One of the obvious advantages of churches with consensual and adaptable

forms of governance is the openness they offer for the use of the spiritual
49
gifts invested by God in each member of the congregation. Within rigid
structures, the leaders at the top monopolise access to ministry. But where
the Spirit of the Lord is allowed to be active, there we find freedom and
opportunity (2 Cor. 3:17). Each individual may become involved in service on
the basis of his or her spiritual gift(s), knowing that every gift is important for
the work of the kingdom. Some gifts we regard as being authority-intensive,
such as that of apostles (church-planting pioneers), prophets (preachers),
evangelists, pastors, and teachers. Scripture describes those very gifts as
service ministries provided by God to facilitate the work of the congregation
and to enable it to carry on the ministry of the church (Eph. 4:11-12). The
congregation does not exist to enable the clergy to do ministry. The New
Testament teaches precisely the opposite; the clergy exist in order to enable
the congregation to do ministry (v.12). According to the inverted-truncated
pyramid model, they are at the base of the structure empowering the
congregation above it to do the church’s work of ministry by facilitating the
use of all the spiritual gifts made available by God to the congregation. The
authority of ministry belongs to all of God’s people, not to the spiritual elite
above them.

50
CRC Privacy Guidelines

Privacy Guidelines
These guidelines are designed to help you understand the Privacy Act and what
your church will need to do to ensure that it complies with this Act of Parliament.

1. Introduction
Our Churches, Various ministries and CRC State and National bodies all collect
personal information from people for a variety of reasons.
It is significant to recognise that privacy is very important to most people.
It is an act of trust by an individual to provide personal information. In response,
we need to take the process of upholding an individual’s privacy very seriously.

1.1 The Privacy Act

In December 2000, the Federal Parliament passed the Privacy Amendment
(Private Sector) Act 2000. This le.g.islation amended the Privacy Act 1988,
which had mainly covered public sector agencies. However, the Privacy Act
now applies to most private sector organisations, denominations and churches
whose income is over $3 million/year.
The Amendment Act sets out how we should collect, use, keep, secure and
disclose personal information. It also gives individuals the right to know what
information an organisation holds about him or her and the right to correct it if it
is wrong.
The Act has ten National Privacy Principles (NPPs) which all have direct
implications for the Church.
Further information about the Act and these principles is located at the
Australian Privacy Commissioner’s website at www.privacy.gov.au.

1.2 About these guidelines

This guideline is designed to help you understand the Privacy Act and what
your church will need to do to ensure that it complies with this Act of Parliament.
In Section 3 you will see a copy of the CRC Churches International Privacy
Policy. At this point in time neither the CRC Churches Movement, nor our
churches are compulsorily required to abide by the Privacy Le.g.islation.
However, the CRC National Executive has decided that as a general principle
our movement and churches should embrace the intent of the Privacy Act and
voluntarily accept the requirements of the Act. To this end this document has
been compiled and is recommended to our churches as a procedural and policy
guideline. This document therefore applies to all of the major ministries (e.g.
Youth, Missions etc) and to our Churches, State and National bodies.
The following pages (Section 4) introduce the National Privacy Principle’s aim to
highlight the key points for implementation of each principle.
At the back of the Guideline you will find a full copy of the National Privacy
Principles (Refer Appendix 2)

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CRC Privacy Guidelines

1.3 The Privacy Contact Person’s role

The key tasks of the Privacy Contact Person are:
a. Introduce the Privacy Act and its implications to your church
b. Conduct an audit of how your church collects, collates, and uses
personal information and identify areas that may need attention. (Refer
Section 5)
c. Keep a Privacy Re.g.ister (Refer Section 6)
d. Ensure all future collection of information adheres with the Privacy Act.
(Refer Section 7)
e. Handle any enquiries or complaints. (Refer Section 8)
f. The Privacy Contact Person does not need to personally view the
information, simply to oversee the process.

2. What the church should do

• Appoint a Privacy Contact Person.
• Privacy Contact Person and Pastor read the Privacy Kit and be.g.in to
familiarise themselves with the Act. Put the Privacy Act on the agenda of
your next Church Eldership Meeting.
• Inform your church members about the Act by distributing the Privacy
Information Brochures
• Complete an Audit Information Sheet for each activity that your
congre.g.ation does which involves the collection of personal
information. Store the audit information sheets in a re.g.ister with other
privacy details.
• Put together an action plan detailing those tasks that your audit has
identified that require further attention. This will ensure your
congre.g.ation complies with the Privacy Principles and the CRC
Churches Privacy Policy. Detail in your re.g.ister.
• Train members of your congre.g.ation who collect, use, store or destroy
personal information.

3. Privacy Guidelines – CRC Churches International

The Church conducts religious, outreach and community activities including
religious services, fellowship, weddings, funerals, baptisms, counselling and
caring for members of the community.
As from September 2003, the CRC Churches International National Executive
has agreed we, as a movement should adhere to the Privacy Act (2000), and
the National Privacy Principles that are contained in the Act, listed below:
• Collection
• Use and disclosure

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CRC Privacy Guidelines
• Data quality
• Data security
• Openness
• Access and correction
• Identifiers
• Anonymity
• Trans-border data flows
• Sensitive Information

Further information on the principles is contained within the le.g.islation, or from

the Privacy Commissioner’s Office.
The diverse range of activities of our Church also gives rise to numerous uses
of personal information within the Church.
Personal information may be collected in a variety of ways including
re.g.istration or enrolment forms, or in personal notes.
The information collected may include names, addresses, email addresses,
telephone and fax numbers, medical details, family details (including spouses,
children, guardians & parents’ details), credit card and account numbers, and
any notes taken for counselling purposes.
The Church only collects personal information which is necessary for its
activities, and in particular only collects sensitive information where it is
consented to by the individual, or their parent or guardian. Sensitive information
is only shared where the Church has a belief that its use/disclosure is
necessary to prevent threats to health, life or safety to any individual.
Personal information is not shared without the prior consent of the individual. It
is not distributed to any organisation, which is not associated with CRC
Churches International.
All personal information is stored in secured cupboards, and where possible in
secured premises. All personal data in an electronic form is stored in secured
facilities.
All paper containing personal data is disposed of either by secured paper
destruction, shredding or incineration. All disks and other electronic storage
devices containing personal data are destroyed when no longer in use.
Individuals may access data, which is held by the Church re.g.arding them, by
notifying the Church in writing of their request. The Church will acknowledge the
request within 14 working days and arrange a time for viewing the data.
Information which is out of date or incorrect will be updated upon written
request, or the applicant will be notified of the reason why the information will
not be updated.
The Church may send out newsletters and other information including
information from different associated bodies of the Church from time to time. If
an individual does not want to receive any of this type of information, they
should notify their relevant congre.g.ation, ministry or State or National body in
writing of their desire not to receive any further information.

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CRC Privacy Guidelines

4. An overview of the Privacy Principles

In December 2000, the Federal Parliament passed the Privacy Amendment
(Private Sector) Act 2000.
This le.g.islation amended the Privacy Act 1988. The Amendment Act sets out
how we should collect, use, keep, secure and disclose personal information. It
also gives individuals the right to know what information an organisation holds
about him or her and the right to correct it if it is wrong. The Act has ten
National Privacy Principles (NPPs) under the following headings:

1. Collection
Collection of personal information must be fair, lawful and not intrusive. A
person must be told the church’s name; the purpose of collection; and how to
get access to their personal information; and what happens if the person
chooses not to give the information.

2. Use and disclosure

A Church should only use or disclose information for the purpose it was
collected (primary purpose) unless the person has consented, or the secondary
purpose is related to the primary purpose and a person would reasonably
expect such use or disclosure.

3. Data quality
The Church will take reasonable steps to make sure that the personal
information it collects, uses or discloses is accurate, complete and up-to date.

4. Data security
The Church will take reasonable steps to protect the personal information it
holds from misuse, loss and from unauthorised access modification or
disclosure.

5. Openness
The Church must have a document outlining its information handling practices
and make this available to anyone who asks for it.

6. Access and correction

An individual has the right to access the personal information that the Church
holds about them (although there are some exceptions).

7. Identifiers
The Church must not adopt, use or disclose, an identifier that has been
assigned by a Commonwealth government agency (e.g. Tax file number,
Medicare number).

8. Anonymity
Organisations must give people the option to interact anonymously whenever it
is lawful and practicable to do.

9. Trans-border data flows

The Church can only transfer personal information to a recipient in a foreign
country in circumstances where the information will have appropriate protection.

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CRC Privacy Guidelines
10. Sensitive Information
An organisation must not collect sensitive information unless the individual has
consented, it is required to do so by law or the collection is necessary to prevent
or lessen a serious and imminent threat to the life or health of any individual.

4. 1 The National Privacy Principle - 1: Collection

Summary:
Collection of personal information must be fair, lawful and not intrusive. A
person must be told the church’s name; the purpose of collection; and how to
get access to their personal information; and what happens if the person
chooses not to give the information.

Practical example:

The “Perfect CRC Church” ask visitors to complete a

Welcome Card and put it in the offering plate. To comply with
the Privacy Act, this card should now include a statement like
the following:
“The “Perfect CRC Church” is a caring Christian Community. The
information gathered on this form will be given to a member of the
Pastoral Care Team who may make contact with you. This is done in
order to allow the Church to pastorally care for you. You are free not to
complete any part of this form, however, by doing so you may limit our
ability to make further contact with you.

If you wish to access any personal information held about you or want to
find out more about the Church’s privacy policy, please contact the

To fully comply with this principle you should refer to the enclosed copy of the
National Privacy Principles, however, in summary you should note the following:

What information can we collect?

Information includes data collected on forms and informal notes taken by a
Pastor or church member.
It also includes material that has been come across by accident or has not been
asked for directly.
You should only collect information that is relevant to the purpose for which it is
being collected. e.g. baptism, marriage, funeral, church camp, craft group, kids’
club, community course.
When personal information is obtained from a “third party” (Refer Appendix 1:
Definitions), you must seek permission from the person concerned before using
it.
Individuals must be given the option of choosing not to have their personal
information used by the Church. This is called an “opt out” clause. (Refer
Appendix 1: Definitions).

Collecting information on paper

Written consent is the best consent.
When information is collected, the following dot points below should be included
on the form.
• the identity of the Church and how to contact it;

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CRC Privacy Guidelines
• that the person can access the information;
• why the information is collected;
• to whom the information will be disclosed, (Refer Section 4.2 Use and
Disclosure Principle)
• any law that requires the particular information to be collected; and
• the consequences (if any) for the individual if the information isn't
provided.
An alternative is to use the standard Privacy Information Brochure (copy
enclosed) and distribute it whenever you collect information.

Collecting information verbally

In many cases a Church will le.g.itimately collect information about a person or
persons other than through the use of a printed form.
Wherever possible you should still seek consent to collect and retain the
information.

Church offices
Church offices are usually staffed by a team of volunteers. It is important that
they are familiar with the principles of the Privacy Act.
Three simple things that you can do are:
• Phone messages – The person taking the message should only
record essential information. They should not ask questions that
may encourage the caller to disclose personal or sensitive
information.
• Phone pads – Message pads should not be left in a public place
where others can view personal or sensitive information. Care
should also be taken with message pads with carbon copies.
• Standard message sheet – It may be helpful to have a standard
sheet for collecting information to encourage a standard process.
This sheet could include the statement “Do you consent to this
personal information being recorded and given to other
appropriate persons in the church?”

Collecting information via a website

If collected on-line, the website must include a clearly identified privacy
statement. This must be prominent and users should not have to move through
a number of pages to reach it.

Age of Consent
The Privacy Act does not specify an age after which individuals can make their
own privacy decisions.
The Church’s standard practice of requesting parents / guardians to give
consent for their child’s participation in an activity still applies.
That is, when a Church needs to collect information about an individual who is
under 18, it must make every effort to ensure that the parent / guardian provides
express consent to information being collected.

Contractors
When a congre.g.ation enters into an agreement with a contractor, and that
contractor will have access to personal information, the contract should include
a clause stating that the contractor will adhere to the Privacy Act.

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CRC Privacy Guidelines
Practical example:

“Perfect CRC Church” decides to employ a stewardship consultant to

assist in the biennial stewardship program. When the congre.g.ation
enters into a contract with the consultant it should ensure that the
agreement includes compliance with the Privacy Act.

This will ensure that the consultant won’t divulge personal information to
any third party.

Record Keeping
You should keep a record of all information you collect. (Refer Section 6:
Keeping a Privacy Re.g.ister)

4. 2 The National Privacy Principle - 2: Use and Disclosure

Summary:
A Church should only use or disclose information for the purpose it was
collected (primary purpose) unless the person has consented, or the secondary
purpose is related to the primary purpose and a person would reasonably
expect such use or disclosure.

Practical Example:

Each member of “Perfect CRC Church” has their contact details published in
a directory.

To free the church to use this data for broader purposes, it is recommended
that at the time the information is collected, consent is also obtained to use
the information for any other related church activity.

The consent form should also include an “opt out” clause so that the person
can state if they only want this information to be used for the directory and no
other secondary purpose.

An example of an “opt out clause” is:

Please tick this box if you wish your details to ONLY be used in our
directory and not to be available for any other church related activity.

To
fully comply with this principle you should refer to the enclosed copy of the
National Privacy Principles, however, in summary you should note the following:
There are a number of situations where it is appropriate to disclose
information:
• When it is required by law or by a law enforcement agency;
• To lessen a serious threat to a person's health or safety;
• When it is in the same context as the indicated purpose (related use); or
• When consent has been obtained.
• Sensitive Information

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CRC Privacy Guidelines
Sensitive information, such as medical and counselling information,
should not be used for any other purpose than that stated at the time of
collection, unless consent has been has been obtained. (Refer Section
4.10 Sensitive Information).
• Serious threats to life, health or safety
Personal information may be given out where it is believed that there is
a serious and imminent threat to the life or health of the person
concerned or to a third party.
Where personal information is disclosed in these circumstances, it is very
important that a record of the disclosure be kept.

Practical example:

Charlie Smith is a haemophiliac and is now HIV positive as a result of a

blood transfusion. Charlie is a group leader at a Day Camp. Whilst
participating in a recreational activity, Charlie slips and cuts himself quite
severely. An ambulance is called. The qualified first aid volunteer has
access to medical records of all dele.g.ates at the Day Camp and is
aware of Charlie’s medical condition.

In this instance there are two types of threats: the first to Charlie himself
and the other to the ambulance personnel and hospital staff. In this
instance, it would be appropriate for the first aid volunteer to inform the
ambulance staff about Charlie’s condition so they can treat his cut both
appropriately and safely. It is also very important that this information is
given in a discrete manner.

Direct Mailing
There may be occasions where the Church will use personal information for
direct mailing purposes.
Only non-sensitive personal information can be used for direct marketing.
Recipients must be given the opportunity to “opt out”. (Refer Appendix 1:
Definitions)
Information collected by the Church cannot be passed onto any other
organisation so that the latter can use this information to direct market unless
consent has been given.

Unlawful Activity
A Church can use or disclose personal information when it has reason to
suspect that an unlawful activity has occurred.

Required or Authorised by Law

A Church will use or disclose personal information where this is required by
Commonwealth, State or Territory le.g.islation, or by the Common Law. This is
a le.g.al obligation.
Where the use or disclosure of personal information is authorised by law, the
Church can decide for itself whether to disclose the information or not.

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CRC Privacy Guidelines

4. 3 The National Privacy Principle - 3: Data Quality

Summary:
The Church will take reasonable steps to make sure that the personal
information it collects, uses or discloses is accurate, complete and up-to date.

Practical Example:

The church produces an annual directory. It would be reasonable to expect

that all members in that directory would have the opportunity to update their
details or opt out of inclusion in the directory at the time of its reprinting.

If the church was informed part way during the year that someone no-longer
wished to be included in the directory, it would not be necessary to re-call all
directories. However, any directories held in reserve should be updated.

To fully comply with this principle you should refer to the enclosed copy of the
National Privacy Principles.

Correcting information
A Church must take reasonable steps to correct information about an individual
where that information is not accurate, up-to-date and complete.
If an individual and a Church are unable to agree about whether personal
information is accurate, up-to-date and complete, the Church must, at the
request of the individual, take reasonable steps to note on the person’s record
their claim that the information held on them it is not accurate, complete and up-
to-date.

4. 4 The National Privacy Principle - 4: Data Security

Summary:
The Church will take reasonable steps to protect the personal information it
holds from misuse, loss and from unauthorised access modification or
disclosure.

Practical Example:

It has been common practice for churches to invite people to sign a visitor’s
book. This has enabled the congre.g.ation to send the visitor a welcome
letter. The book has also been available for anyone to access in the church
foyer.

To be compliant with the Privacy Act, this method of collection is no longer

suitable. Individual cards that can be handed to the door steward or into the
offering bag are the best option. If, however, the visitor’s book is only used for
entry of names and a comment, then it is fine to continue with this practice

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CRC Privacy Guidelines
Practical Example:

Church directories should not be kept in the foyer for anyone to access. All
surplus directories should be held in a secure location, and made available
upon request.

Practical Example:

“Perfect CRC Church” run the following activities: KUCA Camp Out, Ignite (a
youth group activity), Alpha, Cancer Support Group, Adult Fellowship,
Marriage Preparation Courses and 4 soccer teams.

The Church Management Team has decided to place all personal information
into an electronic database and that only the office administrator should have
full access to the database. It has also decided that each activity co-ordinator
should only be able to access the part of the database relevant to them.

A hardcopy of all original data will be kept in a secure location for future
reference.

To fully comply with this principle you should refer to the enclosed copy of the
National Privacy Principles, however, in summary you should note the following:

Storage and Back up

• All paper records should be kept in lockable storage in a central location,
e.g. a filing cabinet.
• All computers should be password protected with the passwords
updated on a re.g.ular basis. Where multiple users access computers it
is advisable to limit access to only the files they need to use.
• When sending emails to multiple recipients, addresses should be placed
in the BCC (blind copy) field.
• Back up files should also be held in a secure location.

Destroying records
• Information no longer needed should be destroyed.
• Personal information should only be destroyed by secure means. e.g.
shredding, incineration.
• Garbage disposal or recycling of documents should only be used for
documents that do not contain personal information.

Sharing information
If personal information is shared via phone, fax or e-mail, the Church should
take every step to ensure the information is sent to the intended recipient. Such
steps will include double-checking facsimile numbers and e-mail addresses
before sending personal information, and confirming receipt; and checking a
person’s identity before giving out personal information over the telephone.

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4. 5 The National Privacy Principle - 5: Openness

Summary:
The Church must have a document outlining its information handling practices
and make this available to anyone who asks for it.

Practical Example:

A copy of the CRC Churches International Information Brochure is enclosed

with this manual for your use. A copy of this document is also available on
the web site an can be downloaded.

You will need to add your local congre.g.ation’s details before duplicating
and distributing in your congre.g.ation.

If you need to tailor it to your own requirements (e.g. because you will most
likely be an incorporated body) you will need to refer to the check list below.
If you amend the document please forward a copy to the National Office so
that any improvements or additions can be shared with other churches.

The document should be easily accessible. It may be appropriate to include

on the Church’s web site and noticeboard.

To fully comply with this principle you should refer to the enclosed copy of the
National Privacy Principles, however, in summary you should note the following:
In most cases the enclosed Privacy Information Brochure will cover events and
activities run by the church. However if you need to create your own document,
the following must be included:
• the Church’s contact details;
• the name,
• street and postal addresses,
• the main telephone and fax numbers and
• appropriate e-mail addresses;
• the kinds of personal information the Church holds;
• the main purposes for which the Church holds the information;
• how the information is collected;
• how the Church stores or secures information (but it is not required to
give specific details of security measures that would jeopardise the
security of the personal information it holds.)
• how the information will be used;
• who the information will be disclosed to;
• how to contact the Privacy Contact Person;
• how the Church handles requests for access to personal information.

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4. 6 The National Privacy Principle - 6: Access and Correction

Summary:
An individual has the right to access the personal information that the Church
holds about them (although there are some exceptions).

Practical Example:

Jenny’s parents are divorced and share joint custody of Jenny. Jenny’s
Day Camp re.g.istration has the contact details for both Jenny’s mother
and father. Jenny’s father has made a request to access the personal
details held about Jenny and him.

The Church does not have to refuse access to the details as long as it is
able to remove details of Jenny’s mother from the document before it is
released to Jenny’s father or consent has been given by Jenny’s mother.

Practical Example:

John Brown has concerns about the information that the stewardship
recorder has in relation to his planned giving.

John contacts the Privacy Contact Person who, in turn, contacts the
stewardship recorder and arranges for the information to be available for
John to view.

The Privacy Contact Person does not need to personally view the
information, simply to oversee the process. This ensures John’s privacy is
maintained.

To fully comply with this principle you should refer to the enclosed copy of the
National Privacy Principles, however, in summary you should note the following:

Checklist for requests to view personal information

Prior to granting a person access to the information that the Church holds about
them, the Privacy Contact Person should follow this basic checklist:

1. Ask for the request in writing.

2. Record the request in the Privacy Re.g.ister. (Refer Appendix 1:
Definitions)
3. Determine if an exception should be used.
The only exceptions are:
• it is unlawful to provide the information;
• it poses a serious and imminent threat to the life or health of any
individual;
• it has an unreasonable impact upon the privacy of other
individuals; or
• the request is frivolous or vexatious.
If an exception is used, the Privacy Contact Person is required to
give their reasons for denying access or refusing to correct
personal information. However, this is not required where such a
disclosure would prejudice an investigation against fraud or other
unlawful activity.

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4. Acknowledge the request and arrange a time to view the information.
A request to access personal information does not need to be acted
upon immediately.
A written request for access should be acknowledged within 14 days.
If granting access is straight forward, it is appropriate for the Church to
grant access within 14 days, or if giving it is more complicated, within 30
days.
5. Authenticate the identity of the person seeking access to the personal
information (e.g. photo ID).
6. If the information needs to be corrected this should be done as soon as
possible. (Refer Section 4.3: Data Quality)
7. If the individual is not happy with the outcome, contact the CRC National
Office Privacy Officer. (Refer Section 8: Enquiries and Complaints).

4. 7 The National Privacy Principle - 7: Identifiers

Summary:
The Church must not adopt, use or disclose an identifier that has been assigned
by a Commonwealth government agency (e.g. Tax file number, Medicare
number).

Practical Example:

The church office has prepared a database of its members.

The church office can use its own ID (identification) codes to identify
members of the church if it wishes.

It cannot adopt a tax file or Medicare number as that ID code.

To fully comply with this principle you should refer to the enclosed copy of the
National Privacy Principles.

4. 8 The National Privacy Principle - 8: Anonymity

Summary:
Organisations must give people the option to interact anonymously whenever it
is lawful and practicable to do.

Practical Example:

Anthony Smith has recently moved into the local community. On his first
visit to the “Perfect CRC Church” he is asked to fill out a visitor’s form.

The form states that the information requested is used to help the Church
pastorally care for all its members. Anthony politely passes up the
opportunity to fill in the form.

Although Anthony continues to attend worship services, the Church must

respect his right to remain relatively anonymous. Should Anthony fill out
the form, or have his personal information collected in some other manner,
it should be at Anthony’s initiative and not at the Church’s initiative.

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To fully comply with this principle you should refer to the enclosed copy of the
National Privacy Principles, however, in summary you should note the following:
Unless a Church has a good practical reason (which must be described at the
time of collection, e.g. “we want to send you information about our church”) or
le.g.al reason to require identification, people must be given the opportunity to
remain anonymous.

4. 9 The National Privacy Principle - 9: Trans-border data flows

Summary:
The Church can only transfer personal information to a recipient in a foreign
country in circumstances where the information will have appropriate protection.
To fully comply with this principle you should refer to the enclosed copy of the
National Privacy Principles, however, in summary you should note the following:
Before a Church sends any personal information internationally it must obtain
the individual’s consent and the individual’s directions for secure transfer of the
information.

4. 10 National Privacy Principle - 10: Sensitive Information

Summary:
An organisation must not collect sensitive information unless the individual has
consented, it is required to do so by law, or the collection is necessary to
prevent or lessen a serious and imminent threat to the life or health of any
individual.

Practical Example:

Michael is going into hospital to have an operation on his prostate. To

prayerfully support people who are part of the Church’s faith community who
are either unwell or going into hospital, his Church has established a prayer
chain. The Church also prays for these people in the intercessory prayer
during worship services.

Michael’s consent must be obtained before his operation is mentioned either

on the prayer chain or during intercessory prayer. If Michael does give his
consent, he must also indicate what level of information he wishes the faith
community to know.

Practical Example:

Betty Jones has confided in her Pastor that she has cancer during a
counselling session.

The church is planning a healing service. It is inappropriate for the Minister to

ask the office administrator to send Betty an invitation to attend the service
because, under the Privacy Act, medical information is classified as sensitive
information.

However, it would be okay for the Minister to personally and discreetly invite
Betty or to extend a general invitation from the pulpit.

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To fully comply with this principle you should refer to the enclosed copy of the
National Privacy Principles, however, in summary you should note the following:
“Sensitive information” is information about an individual’s racial or ethnic origin,
political opinions, membership of a political association, religious beliefs or
affiliations, philosophical beliefs, membership of a professional or trade
association, membership of a trade union, sexual preferences or practices,
criminal record or health information.
A Church will only collect and use sensitive information where the individual has
consented.
Further consent will be obtained if sensitive information is to be used for another
use other than the purpose stated at the time of collection.
If a person cannot give consent due to some incapacity, consent can be
obtained from the individual’s guardian.
If an individual does not give consent, the individual must be made aware of the
consequences.
Sensitive information should not be collected on the off chance that it will be
helpful to have it some time in the future.
Sensitive information should be destroyed when no longer required.

Practical Example:

The parents of a child planning to attend church family camp are asked to
complete a medical form.

This information is gathered as part of creating and ensuring a safe

environment, and to help in the case of an emergency. If you think this
information is helpful to have another purpose (e.g. for the weekly Kids Club)
you should specify this on the consent form and give an option to “opt out”.

5. Conducting an audit
Conducting an Audit will allow you to assess what action (if any) needs to be
taken.
You will need to audit any activity that involves the collection of personal
information. These may include:
• Church groups (e.g. Sunday school, kids’ club, youth group, sports
team, fellowship groups, home groups, prayer network)
• Outreach programs (e.g. Alpha group, craft group, playgroup)
• Pastoral care program
• Church sponsored excursions and camps
• Church publications (e.g. directories, community newsletter)
• Stewardship program
• Pastor’s counselling notes
• Preparation for baptism, marriage, funerals

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Audit checklist:
Make a list of the activities that your church runs that involve collecting
information.
Photocopy an audit information sheet (template enclosed) for each activity.
In consultation with the co-ordinator/s for each activity, complete an Audit
Information sheet. A sample of how to complete the form is enclosed. (Refer
Appendix 3)
As you complete each audit, put together an action plan outlining the further
tasks you need to take to ensure compliance. These may include:
• destroying information that is no longer required;
• correcting current information;
• determining what information held is “sensitive information” and taking
appropriate action;
• making any appropriate changes to how you store information.
Distribution methods may need to be revised – e.g. directories.
File each Audit Information sheet in your Privacy Register. It is important that
you keep this information so that you have a record of how you conducted your
audit. (Refer Section 6: Keeping a Privacy Register)

6. Keeping a privacy register

The Church’s Privacy Contact Person should keep a register.
A “register” is a record of all matters relating to compliance with the Privacy Act
in your church. It should include:
• A record of how the Privacy Act has been implemented in your church
(e.g. when and how your congregation was informed about the Act, and
any action that your Church Council has taken)
• Audit information sheets for each activity;
• A copy of your Privacy Compliance Certificate;
• A record of any enquiries or complaints made in relation to personal
information.
• A record of any disclosure of any personal information other than what
consent has been gained for.
• A record of all requests to “opt out.”
• All records will be kept for a minimum of seven years unless directed by
law or the Privacy Commissioner to do otherwise.
• Other important information about church records

It should also be noted that some church records might be required to be

permanently held and not destroyed e.g.. Funerals & Memberships.
The Register of Marriages should also be permanently held.
All of these records should be kept securely in a locked filing cabinet or
cupboard.

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7. Check list for collection of information

In future, when you collect information you will need to adhere to the Privacy
Act.
It is best to request all information in writing. If information is collected verbally
is should be verified for correctness.
This check list gives you 11 simple steps to follow.

1. Clearly state who is collecting the information. (e.g. “Perfect CRC

Church” on behalf of the Day Fellowship Group.)

2. Be clear about what information is being collected. (e.g. Name,

address, phone number, and birthday)

3. State clearly the purpose you will use it for (e.g. Our annual
Fellowship Directory).

4. Explain who the information will be disclosed to. (e.g. The

directory will only be distributed to members of the fellowship.)

5. Explain how it will be stored (e.g. “We will also keep these details
on our church database which is stored in a secure location.”)

6. Explain who is responsible for updating the information. (e.g. The

database is updated annually by the office administrator)

7. Explain that you will destroy the information when it is no longer

required. (e.g. Information about past members is not kept.)

8. Include an “opt out” clause. (e.g. You do not have to complete this
form. However, if you choose not to, you may limit the fellowship’s
ability to pastorally care for you and to send you an annual
birthday card.)

9. If your form includes a print out of current data you need to state
where you got that information from. (e.g. Below is a copy of the
details printed in last year’s fellowship directory. Please notify us
of any changes or incorrect information.)

10. Explain how they can access the information that has been
collected about them. (e.g. If you wish to view the information we
hold about you please contact our Privacy Contact Person.)

11. Include the name and contact details of the Privacy Contact
Person. (e.g. Perfect CRC Church’s Privacy Contact Person is
MR I B A Pigeon.)

If requesting sensitive information, you should state in what

circumstances you will disclose it. (e.g. If your form includes a
statement like “Please tell us if you have any medical conditions or
allergies?” you should clarify that the information will only be
disclosed in a medical emergency.)

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8. Enquiries and complaints

Enquiries
If an individual has a question about the information that the Church holds about
them, they are to enquire with the appropriate Privacy Contact Person.
For more information look at the “Checklist for requests to view personal
information.” (Refer Section 4.6 Access and Correction).
If it was felt that an enquiry will lead to a complaint or dispute the Privacy
Contact Person should contact the National Office, (see below).

Complaints
If there is a complaint or dispute, the complainant should detail their concerns in
writing and forward them to the Local Church Eldership. It should be noted that
as CRC Churches International is not, at this time, required to compulsorily
abide by the Privacy Act it is unlikely that a complaint would follow the normal
procedure. Nevertheless it is possible that, in due course, all churches and
religious organisations may find themselves having to abide by the Act. The
following procedure outlines the normal processing of complaints and provides
a good understanding on how the enforcement of the Privacy Act works.
Alternatively, the individual can complain direct to the Commonwealth
Government’s Privacy Commissioner.
When the Commissioner receives a complaint, in most cases it will be referred
back to the Church to give the congregation and or State/National body the
chance to resolve the complaint directly.
If the individual and the Church cannot resolve the complaint between
themselves, the Privacy Commissioner will become involved using letters and
phone calls, or in some cases, face-to-face meetings. In the majority of cases,
the complaint is resolved this way.
As a last resort, the Commissioner can make a formal determination. If the
Church does not comply with the determination, either the Commissioner or the
complainant can seek to have it enforced by the Federal Court.
A good way of both minimising complaints and keeping things simple is to only
use and disclose information in the way that was described at the time of
collection.

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Appendix 1 Definitions

Children and Youth

When a Church seeks to collect information about an individual who is under 18
years, it must make every effort to ensure that the parent / guardian provides
express consent to information being collected.

Church
The “Church”, as it relates to this policy, is a Local CRC Church – normally
expected to be a separately constituted and incorporated body.

Compliance
“Compliance” means doing what the Privacy Amendment Act 2000 and the
Church’s Privacy Policy says you should.

Consent
“Consent” means a voluntary agreement to some act, practice or purpose.
It has two elements: knowledge of the matter agreed to, and voluntary
agreement.
Consent can be express or implied. Express consent is given explicitly, either
orally or in writing.
Implied consent arises where consent may reasonably be inferred in the
circumstances from the conduct of the individual and the Church.
Consent is invalid if there is extreme pressure or coercion.
Only a competent individual can give consent, although an organisation can
ordinarily assume competency unless there is something to alert it otherwise.

Contractors
A “contractor” is an entity / organisation that enters into a relationship
(contractual or other) with the Church where the entity / organisation:
• supplies services to the Church; or
• supplies services to someone else on behalf of the Church; and
• the relationship involves the entity / organisation handling personal
information in some way. This might be a Home Help agency, a health
care service or a tradesman.
When a congregation enters into an agreement with a contractor, and that
contractor will have access to personal information, the contract should include
a clause stating that the contractor will adhere to the Privacy Act.

Disclosure
In general terms, the Church discloses personal information when it releases
information to others outside the part of the Church that collected the
information. It does not include giving individuals information about themselves.

Employee
An “employee” is a person paid to perform specific duties on behalf of the
Church. The application of this definition, as it relates to the Privacy Legislation,
means a Minister is an employee of the Church.

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Exemptions
Employee records are not covered under the Privacy Act. e.g. Employers have
the right to collect personal and sensitive information about employees without
their consent.
This exemption does not include contractors, sub contractors and prospective
employees.
Prospective employees (applied for a job and or had a job interview) who do not
enter into an employee relationship with the Church have the same rights as
any other individual with regard to making complaints under this Act.

Opt out
An “opt out” statement offers an individual choice concerning the continued use
of their personal information.
The following should be standard:
• the chance to opt out is clearly stated and likely to be understood by the
individual;
• the individual is likely to be aware of the implications of opting out;
• opting in or opting out is clearly shown and not bundled with other
statements;
• opting out involves little or no financial cost to, and little effort from, the
individual;
• the consequences of failing to opt out are harmless.

Personal information
“Personal information” is information or an opinion (including information or an
opinion forming part of a database) whether true or not, and whether recorded
in a material form or not, about an individual whose identity is apparent, or can
reasonably be ascertained, from the information or opinion. It includes all
personal information regardless of its source. Personal information only relates
to a natural living person.

Privacy information brochure

The “privacy information brochure” informs an individual how personal
information collected about them is used and stored. It also lets the same
individual know how to access and correct information held about them.

Privacy register
A “register” is a record of all matters relating to compliance with the Privacy Act
in your church. It should include a copy of all audit sheets, a record of any
disclosures, and any enquiries or complaints made to the Privacy Contact
Person.

Sensitive Information
“Sensitive information” is information about an individual’s racial or ethnic origin,
political opinions, membership of a political association, religious beliefs or
affiliations, philosophical beliefs, membership of a professional or trade
association, membership of a trade union, sexual preferences or practices,
criminal record or health information.

Third party
When the Church obtains or discloses personal information to a person other
than the individual concerned, that person is called a “third party.”
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Use
In general terms, “use” refers to the handling of personal information within an
organisation including the inclusion of information in a publication.

Volunteers
“Volunteers” have the same rights as any other private individual with regard to
making complaints under this Act. Volunteers must also comply with the
standards set out in this manual.

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Appendix 2 National Privacy Principles

The Australian Privacy commissioner’s website at
www.privacy.gov.au contains helpful information about the
Privacy Act.
This paper is extract from the “Guidelines to the National Privacy Principles (Sept
2001)” located at http://www.privacy.gov.au/publications/nppgl_01.doc

1. Collection
1.1 An organisation must not collect personal information unless the
information is necessary for one or more of its functions or
activities.
1.2 An organisation must collect personal information only by lawful
and fair means and not in an unreasonably intrusive way.
1.3 At or before the time (or, if that is not practicable, as soon as
practicable after) an organisation collects personal information
about an individual from the individual, the organisation must take
reasonable steps to ensure that the individual is aware of:

(a) the identity of the organisation and how to contact it; and
(b) the fact that he or she is able to gain access to the
information; and
(c) the purposes for which the information is collected; and
(d) the organisations (or the types of organisations) to which
the organisation usually discloses
information of that kind; and
(e) any law that requires the particular information to be
collected; and
(f) the main consequences (if any) for the individual if all or
part of the information is not provided.
1.4 If it is reasonable and practicable to do so, an organisation must
collect personal information about an individual only from that
individual.
1.5 If an organisation collects personal information about an individual
from someone else, it must take reasonable steps to ensure that
the individual is or has been made aware of the matters listed in
subclause 1.3 except to the extent that making the individual
aware of the matters would pose a serious threat to the life or
health of any individual.

2. Use and disclosure

2.1 An organisation must not use or disclose personal information
about an individual for a purpose (the secondary purpose) other
than the primary purpose of collection unless:
(a) both of the following apply:
(i) the secondary purpose is related to the primary purpose of
collection and, if the personal information is sensitive
information, directly related to the primary purpose of
collection;

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(ii) the individual would reasonably expect the organisation to

use or disclose the information for the secondary purpose;
or
(b) the individual has consented to the use or disclosure; or
(c) if the information is not sensitive information and the use of the
information is for the secondary purpose of direct marketing:
(i) it is impracticable for the organisation to seek the
individual’s consent before that particular use; and
(ii) the organisation will not charge the individual for giving
effect to a request by the individual to the organisation not
to receive direct marketing communications; and
(iii) the individual has not made a request to the organisation
not to receive direct marketing communications; and
(iv) in each direct marketing communication with the individual,
the organisation draws to the individual’s attention, or
prominently displays a notice, that he or she may express
a wish not to receive any further direct marketing
communications; and
(v) each written direct marketing communication by the
organisation with the individual (up to and including the
communication that involves the use) sets out the
organisation’s business address and telephone number
and, if the communication with the individual is made by
fax, telex or other electronic means, a number or address
at which the organisation can be directly contacted
electronically; or

(d) if the information is health information and the use or disclosure is

necessary for research, or the compilation or analysis of statistics,
relevant to public health or public safety:
(i) it is impracticable for the organisation to seek the
individual’s consent before the use or disclosure; and
(ii) the use or disclosure is conducted in accordance with
guidelines approved by the Commissioner under
section 95A for the purposes of this subparagraph; and
(iii) in the case of disclosure—the organisation reasonably
believes that the recipient of the health information will not
disclose the health information, or personal information
derived from the health information; or
(e) the organisation reasonably believes that the use or disclosure is
necessary to lessen or prevent:
(i) a serious and imminent threat to an individual’s life, health
or safety; or
(ii) a serious threat to public health or public safety; or
(f) the organisation has reason to suspect that unlawful activity has
been, is being or may be engaged in, and uses or discloses the
personal information as a necessary part of its investigation of the
matter or in reporting its concerns to relevant persons or
authorities; or

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(g) the use or disclosure is required or authorised by or under law; or

(h) the organisation reasonably believes that the use or disclosure is
reasonably necessary for one or more of the following by or on
behalf of an enforcement body:
(i) the prevention, detection, investigation, prosecution or
punishment of criminal offences, breaches of a law
imposing a penalty or sanction or breaches of a prescribed
law;
(ii) the enforcement of laws relating to the confiscation of the
proceeds of crime;
(iii) the protection of the public revenue;
(iv) the prevention, detection, investigation or remedying of
seriously improper conduct or prescribed conduct;
(v) the preparation for, or conduct of, proceedings before any
court or tribunal, or implementation of the orders of a court
or tribunal.
Note 1: It is not intended to deter organisations from lawfully co-operating with
agencies performing law enforcement functions in the performance of their
functions.
Note 2: Subclause 2.1 does not override any existing le.g.al obligations not to
disclose personal information. Nothing in subclause 2.1 requires an organisation
to disclose personal information; an organisation is always entitled not to disclose
personal information in the absence of a le.g.al obligation to disclose it.
Note 3: An organisation is also subject to the requirements of National Privacy
Principle 9 if it transfers personal information to a person in a foreign country.

2.2 If an organisation uses or discloses personal information under

paragraph 2.1(h), it must make a written note of the use or
disclosure.

2.3 Subclause 2.1 operates in relation to personal information that an

organisation that is a body corporate has collected from a related
body corporate as if the organisation’s primary purpose of
collection of the information were the primary purpose for which
the related body corporate collected the information.

2.4 Despite subclause 2.1, an organisation that provides a health service to an

individual may disclose health information about the individual to a
person who is responsible for the individual if:
(a) the individual:
(i) is physically or legally incapable of giving consent
to the disclosure; or
(ii) physically cannot communicate consent to the
disclosure; and
(b) a natural person (the carer) providing the health service for
the organisation is satisfied that either:
(i) the disclosure is necessary to provide appropriate
care or treatment of the individual; or
(ii) the disclosure is made for compassionate reasons;
and

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(c) the disclosure is not contrary to any wish:

(i) expressed by the individual before the individual
became unable to give or communicate consent;
and
(ii) of which the carer is aware, or of which the carer
could reasonably be expected to be aware; and
(d) the disclosure is limited to the extent reasonable and
necessary for a purpose mentioned in paragraph (b).
2.5 For the purposes of subclause 2.4, a person is responsible for an
individual if the person is:
(a) a parent of the individual; or
(b) a child or sibling of the individual and at least 18 years old;
or
(c) a spouse or de facto spouse of the individual; or
(d) a relative of the individual, at least 18 years old and a
member of the individual’s household; or
(e) a guardian of the individual; or
(f) exercising an enduring power of attorney granted by the
individual that is exercisable in relation to decisions about
the individual’s health; or
(g) a person who has an intimate personal relationship with
the individual; or
(h) a person nominated by the individual to be contacted in
case of emergency.
2.6 In subclause 2.5:
• child of an individual includes an adopted child, a
step-child and a foster-child, of the individual.
• parent of an individual includes a step-parent, adoptive
parent and a foster-parent, of the individual.
• relative of an individual means a grandparent, grandchild,
uncle, aunt, nephew or niece, of the individual.
• sibling of an individual includes a half-brother, half-sister,
adoptive brother, adoptive sister, step-brother, step-sister,
foster-brother and foster-sister, of the individual.

3. Data quality
An organisation must take reasonable steps to make sure that the personal
information it collects, uses or discloses is accurate, complete and up-to-date.

4. Data security
4.1 An organisation must take reasonable steps to protect the personal
information it holds from misuse and loss and from unauthorised access,
modification or disclosure.
4.2 An organisation must take reasonable steps to destroy or permanently
de-identify personal information if it is no longer needed for any purpose
for which the information may be used or disclosed under National
Privacy Principle 2.

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5. Openness
5.1 An organisation must set out in a document clearly expressed policies
on its management of personal information. The organisation must
make the document available to anyone who asks for it.
5.2 On request by a person, an organisation must take reasonable steps to
let the person know, generally, what sort of personal information it holds,
for what purposes, and how it collects, holds, uses and discloses that
information.

6. Access and correction

6.1 If an organisation holds personal information about an individual, it must
provide the individual with access to the information on request by the
individual, except to the extent that:
(a) in the case of personal information other than health
information—providing access would pose a serious and
imminent threat to the life or health of any individual; or
(b) in the case of health information—providing access would pose
a serious threat to the life or health of any individual; or
(c) providing access would have an unreasonable impact upon the
privacy of other individuals; or
(d) the request for access is frivolous or vexatious; or
(e) the information relates to existing or anticipated le.g.al
proceedings between the organisation and the individual, and
the information would not be accessible by the process of
discovery in those proceedings; or
(f) providing access would reveal the intentions of the organisation
in relation to negotiations with the individual in such a way as to
prejudice those negotiations; or
(g) providing access would be unlawful; or
(h) denying access is required or authorised by or under law; or
(i) providing access would be likely to prejudice an investigation of
possible unlawful activity; or
(j) providing access would be likely to prejudice:
(i) the prevention, detection, investigation, prosecution or
punishment of criminal offences, breaches of a law
imposing a penalty or sanction or breaches of a
prescribed law; or
(ii) the enforcement of laws relating to the confiscation of the
proceeds of crime; or
(iii) the protection of the public revenue; or
(iv) the prevention, detection, investigation or remedying of
seriously improper conduct or prescribed conduct; or
(v) the preparation for, or conduct of, proceedings before any
court or tribunal, or implementation of its orders;
by or on behalf of an enforcement body; or

May 2003 Page 26 of 33

CRC Privacy Guidelines

(k) an enforcement body performing a lawful security function asks

the organisation not to provide access to the information on the
basis that providing access would be likely to cause damage to
the security of Australia.
6.2 However, where providing access would reveal evaluative information
generated within the organisation in connection with a commercially
sensitive decision-making process, the organisation may give the
individual an explanation for the commercially sensitive decision rather
than direct access to the information.
Note: An organisation breaches subclause 6.1 if it relies on subclause
6.2 to give an individual an explanation for a commercially sensitive
decision in circumstances where subclause 6.2 does not apply.
6.3 If the organisation is not required to provide the individual with access to
the information because of one or more of paragraphs 6.1(a) to (k)
(inclusive), the organisation must, if reasonable, consider whether the
use of mutually agreed intermediaries would allow sufficient access to
meet the needs of both parties.
6.4 If an organisation charges for providing access to personal information,
those charges:
(a) must not be excessive; and
(b) must not apply to lodging a request for access.
6.5 If an organisation holds personal information about an individual and the
individual is able to establish that the information is not accurate,
complete and up-to-date, the organisation must take reasonable steps
to correct the information so that it is accurate, complete and up-to-date.
6.6 If the individual and the organisation disagree about whether the
information is accurate, complete and up-to-date, and the individual
asks the organisation to associate with the information a statement
claiming that the information is not accurate, complete or up-to-date, the
organisation must take reasonable steps to do so.
6.7 An organisation must provide reasons for denial of access or a refusal to
correct personal information.

7. Identifiers
7.1 An organisation must not adopt as its own identifier of an individual an
identifier of the individual that has been assigned by:
(a) an agency; or
(b) an agent of an agency acting in its capacity as agent; or
(c) a contracted service provider for a Commonwealth contract
acting in its capacity as contracted service provider for that
contract.
7.1A However, subclause 7.1 does not apply to the adoption by a prescribed
organisation of a prescribed identifier in prescribed circumstances.
Note: There are prerequisites that must be satisfied before those
matters are prescribed: see subsection 100(2).

May 2003 Page 27 of 33

CRC Privacy Guidelines
7.2 An organisation must not use or disclose an identifier assigned to an
individual by an agency, or by an agent or contracted service provider
mentioned in subclause 7.1, unless:
(a) the use or disclosure is necessary for the organisation to fulfil its
obligations to the agency; or
(b) one or more of paragraphs 2.1(e) to 2.1(h) (inclusive) apply to
the use or disclosure; or
(c) the use or disclosure is by a prescribed organisation of a
prescribed identifier in prescribed circumstances.
Note: There are prerequisites that must be satisfied before the
matters mentioned in paragraph (c) are prescribed: see
subsection 100(2).
7.3 In this clause:
identifier includes a number assigned by an organisation to an
individual to identify uniquely the individual for the purposes of the
organisation’s operations. However, an individual’s name or ABN (as
defined in the A New Tax System (Australian Business Number) Act
1999) is not an identifier.

8. Anonymity
Wherever it is lawful and practicable, individuals must have the option of not
identifying themselves when entering transactions with an organisation.

9. Trans-border data flows

An organisation in Australia or an external Territory may transfer personal
information about an individual to someone (other than the organisation or the
individual) who is in a foreign country only if:
(a) the organisation reasonably believes that the recipient of the
information is subject to a law, binding scheme or contract which
effectively upholds principles for fair handling of the information
that are substantially similar to the National Privacy Principles; or
(b) the individual consents to the transfer; or
(c) the transfer is necessary for the performance of a contract
between the individual and the organisation, or for the
implementation of pre-contractual measures taken in response
to the individual’s request; or
(d) the transfer is necessary for the conclusion or performance of a
contract concluded in the interest of the individual between the
organisation and a third party; or
(e) all of the following apply:
(i) the transfer is for the benefit of the individual;
(ii) it is impracticable to obtain the consent of the individual
to that transfer;
(iii) if it were practicable to obtain such consent, the individual
would be likely to give it; or the organisation has taken
reasonable steps to ensure that the information which it
has transferred will not be held, used or disclosed by the
recipient of the information inconsistently with the
National Privacy Principles.

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CRC Privacy Guidelines
10. Sensitive information
10.1 An organisation must not collect sensitive information about an
individual unless:
(a) the individual has consented; or
(b) the collection is required by law; or
(c) the collection is necessary to prevent or lessen a serious and
imminent threat to the life or health of any individual, where the
individual whom the information concerns:
(i) is physically or legally incapable of giving consent to the
collection; or
(ii) physically cannot communicate consent to the collection;
or
(d) if the information is collected in the course of the activities of a
non-profit organisation—the following conditions are satisfied:
(i) the information relates solely to the members of the
organisation or to individuals who have regular contact
with it in connection with its activities;
(ii) at or before the time of collecting the information, the
organisation undertakes to the individual whom the
information concerns that the organisation will not
disclose the information without the individual’s consent;
or
(e) the collection is necessary for the establishment, exercise or
defence of a le.g.al or equitable claim.
10.2 Despite subclause 10.1, an organisation may collect health information
about an individual if:
(a) the information is necessary to provide a health service to the
individual; and
(b) the information is collected:
(i) as required by law (other than this Act); or
(ii) in accordance with rules established by competent health or
medical bodies that deal with obligations of professional
confidentiality which bind the organisation.
10.3 Despite subclause 10.1, an organisation may collect health information
about an individual if:
(a) the collection is necessary for any of the following purposes:
(i) research relevant to public health or public safety;
(ii) the compilation or analysis of statistics relevant to public
health or public safety;
(iii) the management, funding or monitoring of a health service;
and
(b) that purpose cannot be served by the collection of information
that does not identify the individual or from which the individual’s
identity cannot reasonably be ascertained; and
(c) it is impracticable for the organisation to seek the individual’s
consent to the collection; and

May 2003 Page 29 of 33

CRC Privacy Guidelines
(d) the information is collected:
(i) as required by law (other than this Act); or
(ii) in accordance with rules established by competent health or
medical bodies that deal with obligations of professional
confidentiality which bind the organisation; or
(iii) in accordance with guidelines approved by the Commissioner
under section 95A for the purposes of this subparagraph.
10.4 If an organisation collects health information about an individual in
accordance with subclause 10.3, the organisation must take reasonable
steps to permanently de-identify the information before the organisation
discloses it.
10.5 In this clause:
non-profit organisation means a non-profit organisation that has only
racial, ethnic, political, religious, philosophical, professional, trade, or
trade union aims.

May 2003 Page 30 of 33

 CRC Privacy Guidelines

Appendix 3 Audit Information Sheet Example

Name of activity: The Perfect Youth Group

T
Question & Example Answer Further action required? a
s
k

D
o
n
e
?

What type of information is Name, address, phone Nil.

collected? numbers, email, birthday,
school, parent’s contact
(e.g. Contact details, family
information, date of birth, medical details, medical details,
details) personal notes from youth
worker, critical incident
Manual reference: 4.1
information forms, police
check record releases.

Does this information include Yes – medical conditions, Nil.

“sensitive information?” personal notes.
(e.g. medical records, counselling
notes)

Manual reference: 4.10

Has consent been given to No. Seek written consent.

hold the information stated in
the above answers?

Manual reference: 4.1

Purpose of collection? General information – for

communication.
(e.g. To ensure safety, pastoral
care) Medical – safety.
Personal notes – pastoral
Manual reference: 4.1 care.

Is it relevant? Do we need to Yes. Some of the personal Check this matter with Synod
collect it? notes made by youth Privacy Officer.
worker may be
(e.g.? Yes.)
questionable.
Manual reference: 4.1; 4.2 Note: If you answer “No” you must
delete this information.

Is the information we have Not sure how long since Check the date of collection
correct? medical information was and if unsure will confirm
checked. with each member.
(e.g. Don’t know)
Note: If you answer “No” you must
Manual reference: 4.3 destroy or update your information.

May 2003 Page 31 of 33

 CRC Privacy Guidelines
T
Question & Example Answer Further action required? a
s
k

D
o
n
e
?

How often is the information General – annually, with Ensure Youth Worker
updated? additions as new members implements this.
join.
(e.g. annually)

Manual reference: 4.3 Medical – not sure. Should

be updated annually and
when we hold camps.
Check the word of mouth
Who is it collected from? Most comes from information to ensure
individuals. relevance. Destroy information
(e.g. the individual or a third party?)
Some from word of mouth. that is not necessary.
Manual reference: 4.1
Note: If you answered “third party”
consent should be sought from the
individual.

How is it collected? Most verbally, some is

gained from camp forms.
(e.g. verbally or by form)

Manual reference: 4.1; 4.3

Is the person who collects Youth worker – sort of Need to train Youth worker and
the information aware of the Other members of youth have a standard collection
Privacy Act and its group - no form.
implications?
(e.g. Elder, minister, fellowship
leader)
Note: If you answered “no” – do you
Manual reference: 4 need to offer training?

Is the information being used Yes. Note we were planning to send

for the purpose it was stewardship invites to youth
originally collected for? group members - need to
(e.g. No. Alpha Newsletter is sent to
include an “opt out” clause.
people who registered for our craft
group)

Manual reference: 4.2

Where is the information Youth worker’s filing Arrange locks for filing
stored? Is it secure? cabinet - no lock. Keeps his cabinet.
folder in back seat of his Arrange individual passwords.
(e.g. church office, foyer, car. Church data base - at
individual’s home)
Arrange password security for
least 8 people know minister’s laptop.
Manual reference: 4.4 password. Minister’s
Laptop – no password. Note: If you answered “no” – you will
need to make it secure.

May 2003 Page 32 of 33

 CRC Privacy Guidelines
T
Question & Example Answer Further action required? a
s
k

D
o
n
e
?

Is access to the information Yes. Changes above will fix Check that Office
limited to only those people current problems. Note: Administrator knows what
who need it? When we send group BCC is (Blind Copy)
emails we must use BCC
(e.g. anyone with a key to the
storage cupboard can get it) field to insert addresses.

Manual reference: 4.4 Note: If you answered “no” – you

may need to limit access.

Is the distribution method of Yes –The youth group

collected information directory
appropriate? is given personally to each
member by Youth Worker
(e.g. pigeon holes and foyer table
are open to anyone to access) during a pastoral care
visit. Note: If you answered “no” – you
Manual reference: 4.4 may need to rethink your distribution
method.

What needs to be done next Include church’s privacy Include request for consent on
time we update this statement on all material all forms. Lapsed members
information? we use to collect need to be removed from
information. general list. Check consent on
(e.g. distribute Privacy Information
Brochure, add appropriate wording Drivers and medical forms.
to registration forms)

Manual reference: 4.5; 4.6; 7

All sections of this form have been completed and steps are in place to undertake any
actions required.

I B A Pigeon T Jones 21/12/2001

Privacy Contact Person’s Signature Activity Co-ordinator’s Signature
Date

We wish to acknowledge and express our appreciation to the Privacy Officer

of the United Church in South Australia, Mr Barry Atwell, for allowing us to adapt
and use the Uniting Church of South Australia’s Privacy Manual.

May 2003 Page 33 of 33

Local Church Delegates Guidelines

LOCAL CHURCH DELEGATES

GUIDELINES

CRC Churches International - Australia

Background:
The idea of a representative delegate system for our CRC
Churches was presented as an important initiative by Pastor Bill
Vasilakis, just prior to his election as National Chairman in May
2002. The proposal, outlined in his March 2002 booklet, explained
how a delegate system would help the Movement become more
interdependent and truly express the intent of our Charter “that the
CRC is a fellowship of local churches and ministers” – and not
just a fellowship of ministers. This initiative with some alterations
by the National Executive was decided upon by the National
Council in May 2005.

The previous representative system only recognised nationally

credentialled ministers who as members of the National Council
had voting rights. Our State Councils were also comprised only of
both Nationally credentialed and Credentialled ministers. A local
Church as an entity in itself did not have representation or voting
rights at our National and State Councils. It was not uncommon for
our smaller churches (without a Nationally credentialled or
Credentialled minister) to have no representation at our National or
State Councils, even though they faithfully paid their levies and their
leaders attended our Council meetings.

The Delegate System addresses the deficiencies of our previous

arrangements and gives appropriate voting rights to our churches at
both State and National levels. A local church delegate will have
voting rights at our National and State Council meetings without
being an official member of the National and State Council who still
must be people who hold either a National Minister’s Credential or a
Minister’s Credential.

1. OVERVIEW OF THE DELEGATE SYSTEM:

1.1 Number of Representatives:

Nationally credentialled ministers would continue to be members of
the National Council and Credentialled ministers (along with

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Local Church Delegates Guidelines

Nationally credentialled ministers) would be members of the State

Council.

IN ADDITION – each church would also have one representative

able to vote at both State and National Council meetings.

1.2 Church Representatives:

• A Local Church delegate should be a serving elder of the
church, or a man or woman scripturally suited to eldership. If a
local church is led by a Trainee, State or Affiliate credentialed
minister, the Eldership Board may select him/her to be their
delegate representative able to vote at the National and their
respective State Council.
• Delegates need to be recommended by their Eldership Boards
to the appropriate State Executive for approval.
• Approval would generally be automatic but the State Executive
have the option of precluding/deferring someone if known
impediments exist and delegates must have the continuing
confidence of their State Executive.
• A separate register of representatives will be maintained by the
National Office and will ensure church representatives are
included in National and State mail-outs.
• Local church delegates cannot stand for National or State
constitutionally elected official positions (i.e. Officers and
Executives) as only Nationally credentialled ministers are
eligible.

1.3. Advantages of the Delegate System:

1.3.1 All local churches now have voting rights on our Councils, even if
they don’t have a senior minister or if their senior minister has a
credential other than a National credential. This removes the
previous anomaly of some churches having no formal representation
at our National and State Council gatherings.

1.3.2 Delegates, in most cases, would be drawn from the Eldership

Boards of our churches. Having Elders and key ministry leaders as
delegates will establish stronger links between churches and our
State and National organisations.

1.3.3 This system builds networks and strengthens the linkage of our
Elders within our Movement – which is in line with the sentiments of
our Senior Ministers and Eldership Board Guidelines.

1.3.4 The attendances of our State and National conferences should

increase.

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Local Church Delegates Guidelines

1.3.5 The culture of our Movement will gradually change to be more

interdependent and accountable, which is an outworking of our core
values.

1.3.6 As our credentialling process is now extended to six years

(becoming more character and competency based) the pressure to
prematurely credential someone, so that a church can have voting
rights on our Councils, is removed.

1.3.7 The smaller churches of our Movement benefit – they now enjoy a
greater sense of validation and increased self-esteem through
having voting representatives at our State and National Councils.

1.4. Possible Difficulties of our Delegate System With a Response

1.4.1 It may be difficult to ensure the spiritual suitability of delegates

(unlike the current system in which Council representatives are
subject to a rigorous credentialling process) as there is presently no
formal assessment or appointment criteria for elders. However our
Senior Ministers/Eldership Boards guidelines address this
matter.

1.4.2 Some elders are good “business people” but may not necessarily be
deep spiritually or ministry minded. This could change the dynamics
of Council meetings. The spirituality of elders is addressed in our
Senior Ministers/Eldership Boards Guidelines.

1.4.3 Attendance at conferences by secularly employed delegates may be

more difficult, and potentially exclude some of the more fitting
delegates being appointed. Unfortunately this is also the story of
many of our bi-vocational Credentialled Ministers and is a
reality the movement has always lived with.

1.4.4 Smaller churches may struggle financially to send delegates to both

State and National Conferences. These delegates like some of
our bi-vocational pastors may need financial support to attend
conferences.

1.4.5 There is a possibility that some churches might frequently change

their nominated delegates, making it difficult for individual delegates
to attain the level of knowledge and experience ideal for voting
rights. Senior ministers should be involved in the necessary
educational/acculturation process for their Elders, as well as
delegate selection, to help ensure the best results for the
Movement.

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Local Church Delegates Guidelines

2. PROCEDURES FOR LOCAL CHURCH ELDERSHIP

BOARDS AND STATE EXECUTIVES

2.1 Affiliated Churches:

2.1.1 The delegate system recognises that our Charter and Constitution
prescribes “that the CRC is a fellowship of local churches and
ministers”. A local Church, as an entity in itself, will often be
represented at National and State Councils by Nationally
credentialled or other credentialled ministers but it is not uncommon
for our smaller churches to have no representation.

2.1.2 For a local church to be eligible for a delegate it must fit within the
definition of a local church as defined by the State Constitutions, or
be a formally recognised outreach church that contributes to the
CRC Levy system.

2.2. One Delegate per Church:

2.2.1 The delegate representation provides for each church to have, in

addition to their credentialled ministers, one representative at both
State and National Council meetings.

2.2.2 A Local Church Delegate will have full voting rights at our National
and State Council meetings without being an official member of the
National and State Council.

2.2.3 A Local Church Delegate should be a serving elder of the church, or

a man or woman scripturally suited to eldership. (1 Timothy 3:1-7;
Titus 1:5-9). If a local church is led by a Trainee, State or Affiliate
credentialed minister, the Eldership Board may select him/her to be
their delegate representative at the National and their respective
State Council.

2.3. Appointment of Delegate:

2.3.1 A Delegate is to be endorsed by their Eldership Board, in an officially

minuted eldership meeting, and recommended to the appropriate
State Executive for approval. Approval would generally be
automatic but the State Executive has the option of
precluding/deferring someone if known impediments exist and
delegates must have the continuing confidence of their State
Executive.

2.3.2 Nomination of the Church Delegate is to be formally made using the

official nomination forms.

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Local Church Delegates Guidelines

2.3.3 There is an expectation that Delegates will attend State and National
Council meetings and in selecting delegates, church elderships
should recommend people that are willing and able to attend State
and National Council meetings and fairly represent the church.

2.4. National Register:

2.4.1 Names of approved delegates are to be advised by the State

Secretary to the National Office for inclusion in an official register of
Church Delegates. Church Delegates will receive copies of National
and State Executive minutes and CRC mail-outs.

2.4.2 Local church delegates cannot stand for National or State

constitutionally elected official positions (i.e. Officers and
Executives) as only Nationally credentialled ministers are eligible.

2.5. Cessation as Delegate:

Local Church Delegates will cease to be the official church representative if:

2.5.1 The Local Church Eldership, in an officially minuted eldership

meeting, decide that it is no longer appropriate for the present
incumbent to continue.

2.5.2 The Delegate resigns from this position through a formal letter to the
Church Eldership. Where there is no eldership the letter of
resignation is to be forwarded to the State Chairman.

2.5.3 The State Executive rescinds approval for the incumbent to act as
the official church delegate. There is no appeal provision similar to
that which applies to National and State Council members who hold
either a National Ministers Credential or Ministers Credential.

2.5.4 Where a local church delegate ceases to represent a church a

replacement delegate may be appointed by following the normal
nomination procedures.

2.6. Voting Eligibility:

In order to be eligible to vote at State or National Council meetings,

nomination for the office of a Local Church Delegate must be received by the
State Secretary at least 90 days prior to the State or National Council
meeting. Application for delegates received after this time will not be eligible
to vote in a State or National Council meeting.

End Document

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Church Delegate Application

CRC Churches International

Church Delegate Nomination Form

Action Steps
Step 1 The Church Eldership formally meets and minutes a decision to appoint a
local church delegates.
Step 2. Nominee fills in the “Church Delegate Nominee Form” and “Personal
Details Form” and presents this to the Senior Pastor. (Where no Eldership
Board exists and nomination is initiated at the request of the State
Executive the form is to be forwarded to the State Chairman or his/her
nominated representative).
Step 3 Senior Pastor and one elder each complete the Second form -
“Questionnaire Form for Referee”. (or where there is no Senior Pastor –
two elders) (Where there is no church eldership the State Executive is to
appoint a pastor to interview the nominee and act as a referee.)
Step 4 Senior Pastor completes “letter of Nomination” certifying the Church
Elderships decision to appoint the applicant as the church delegate. This
can be downloaded from the CRC website Ministers Manual page as an
editable Word document.
Step 5 The completed forms:
• Church Delegate Nominee Form
• Personal Details Form
• 2 x Questionnaire Form for Referee
are to be forwarded to State Secretaries under cover of a formal letter of
nomination.

CRC Churches International Australia

Updated 23/04/2018 Page 1 of 9
Church Delegate Application

CRC Churches International

Church delegate
Nominee’s Form
This Nomination is for Proposed Local Church Delegate

Section 1.
PERSONAL MATTERS
(PLEASE TYPE OR USE BLOCK LETTERS)

1. Surname Christian Name/s

1a. Name of Spouse
2. Residential Address
Postcode
Postal Address Post Code
Telephone No/s Home Office
FAX Mobile Email:__________________
3a. Date of Birth __3b. Spouse’s Date of Birth: _________________
4. Place of Birth
5. Nationality
6. Are you a member of a CRC Churches International Church?
6a If so, which Local Church
Address
Postcode Tel
6b How long have you been in this Church?
7. When were you saved
7a. In what Denomination or Church?
8. When was your spouse saved?
8a. In what Denomination or Church?
9. When did you receive the Baptism in the Holy Spirit (Acts 2:4, 10:44-46; 19:6) and speak
with tongues as the initial evidence?

9a. Where and with what denomination or Church?

10. When did your spouse receive the Baptism in the Holy Spirit and speak with other
tongues as the initial evidence?

10a. Where and with what denomination or Church?

CRC Churches International Australia

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Church Delegate Application

11. When were you baptised in water by immersion?

11a. Date and place of water Baptism?
11b. When was your spouse baptised in water by immersion?
11c. Date and place of spouse’s water Baptism?
12. Have you consistently followed Christ since your conversion?
12a. If not, please supply details:

13. Are you prompt in paying accounts/bills?

yes no
14. Do you have any physical weakness or emotional problems that would hinder you in an
intense or pressured environment?
yes no (If yes, please attach explanation)
15. Have you ever been involved in a Church dissension?
yes no (If yes, please attach explanation)
16. Is your home/marriage conducive to success in the ministry?
yes no (If no, please attach explanation)
17. Please check ( ) the terms which best describe your day to day attitude to others:
Warm-hearted Critical Tolerant Passive
Sympathetic Contemptuous Respectful Enthusiastic
Aggressive Kind Abrupt Patient
Moody Self-centred Generous
18. Please check ( ) the terms which best describe your attitudes and personality:
Reliable Rigid Consecrated Lazy
Apathetic Uncommitted Legalistic Carnal
Adaptable Honest Weak-willed Generous
Self-motivated Spiritual Extroverted Introverted
Genuine Determined Procrastinates Careless
19. Do you get on well with others?
Very Well Satisfactorily Average
Below average Very poorly
20. Does your spouse get on well with others?
Very well Satisfactorily Average
Below Average Very Poorly
21. Do you have any personality traits which impair your relationship with others?
Yes No (If yes, please attach explanation)

CRC Churches International Australia

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Church Delegate Application

22. Have you or your spouse suffered from, or presently dealing with :
Any really serious marriage difficulties
A drug dependency eg tobacco, alcohol, barbiturates etc.?
A Gambling habit of any kind?
An illegal drug problem?
Involvement in a community disturbances?
A criminal record?
Any psychological or psychiatric therapy?
A problem with pornography?
A problem or had concerns raised with you about any form of child abuse?
An inclination toward a same sex lifestyle?
A reputation for involvement in behaviour indicating moral/ethical weaknesses?
None of the above
(If yes, please attach details)
23. How do you rate yourself in the following areas?
Maturity - Personal development, ability to cope
Excellent Above Average Average Below Average
Motivation - Self discipline, sense of purpose, depth of commitment
Excellent Above Average Average Below Average
Reliability - Dependable, diligent, responsible
Excellent Above Average Average Below Average
Emotional Stability - Poise, mood stability, reaction to stress
Excellent Above Average Average Below Average
Judgement - ability to analyse problems
Excellent Above Average Average Below Average
Oral Expression - clarity, coherence
Excellent Above Average Average Below Average
Interpersonal Relations - Rapport, courtesy, manners, understanding
Excellent Above Average Average Below Average
Empathy - Sensitivity to needs of others
Excellent Above Average Average Below Average
Work Habits - Stamina, conscientious, perseverance, resourceful, initiative
Excellent Above Average Average Below Average
Leadership - Creativity, curiosity, confidence, charisma, decisiveness
Excellent Above Average Average Below Average
Personal Appearance - Cleanliness, grooming, dress habits
Excellent Above Average Average Below Average
Integrity - Truthful, moral character, keep your word
Excellent Above Average Average Below Average
Academic Ability - Studious, making progress in personal education
Excellent Above Average Average Below Average

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Reaction to Criticism - Able to handle negative and hurtful situations

Excellent Above Average Average Below Average
Preaching Ministry - Particularly in regular church service
Excellent Above Average Average Below Average
Co-operation - Teachable, attitude toward supervision, able to work with others
Excellent Above Average Average Below Average
Sociable - Accepted by others, not withdrawn or anti-social
Excellent Above Average Average Below Average
Devotional Life - Prayer, spirituality
Excellent Above Average Average Below Average
Communications Skills - Share ideas effectively with others
Excellent Above Average Average Below Average
Convictions - Commitment to beliefs
Excellent Above Average Average Below Average
Adaptability - Able to cope with changing situations
Excellent Above Average Average Below Average
Tolerance - Able to allow another point of view, patient with others
Excellent Above Average Average Below Average
Tact - Think before speaking, able to keep confidence
Excellent Above Average Average Below Average
Modesty - in behaviour and dress
Excellent Above Average Average Below Average
Christian Experience - Consecration, growth in grace, Biblical knowledge
Excellent Above Average Average Below Average
Health
Excellent Above Average Average Below Average

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Church Delegate Application

Section 2.
MARITAL AND FAMILY PARTICULARS

1. Single/Married?
Christian Name/s of Spouse?
2. Have you ever been divorced?
2a. Has your spouse been divorced?
2b. If yes to question 2 and/or 2a, please give details

3. Have you and your spouse ever been separated since conversion?
3a. If yes, when and why?

3b. Is your spouse in harmony with this application?

4. Have you or your spouse ever fallen morally?
(If yes, please attach details)
5. How many children do you have?
5a. What are their names, ages and gender?

6. Are all members of your family going on with God?

7. Is your relationship with your spouse and children a good witness to others?

7a. Is your family in submission according to 1 Tim 3:4, 5, 7.

8. Do you or your spouse and children have any physical impairment/illness
psychological/emotional disorders/illness?

8a. If so, what is the nature of the problem?

9. Does your spouse relate well to other people?
10. How do your spouse and family view this nomination to a State Team?

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Section 3.
GENERAL PARTICULARS

1. What is your present means of financial support?

2. Have you a trade or profession? What is it?
3. Are you in debt?
3a. If yes, to what extent?
4. Have you ever been a bankrupt?_____________________________________________
5. What level of education have you had? ______
Primary __________________________________________________
Secondary ________________________________________________
Tertiary __________________________________________________
Theological _______________________________________________
6. Give specific details of relevant studies in theology and ministry

7. Are you a member of any organisation which may conflict with the CRC Churches
International?
6a. If yes please specify.

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Church Delegate Application

Section 4.
MINISTERIAL PARTICULARS

1. What are your reasons for accepting this nomination with the CRC Churches International?

2. Outline your sense of calling to ministry?

3. Please state positions/roles you have held in your local Church:-

3a. Current position/role(s)

3b. Previous position/role(s)

4. Have you carefully read the Charter and the Constitution of the CRC Churches
International?
4a. Do you endorse it?
4b. Will you abide by it?
5. Have you any doctrines, beliefs or core values that conflict with the CRC Churches
International teaching?
5a. If so, set forth your beliefs on a separate sheet.
6. Will you accept the oversight of the official brethren and abide by the decision of the
Fellowship?

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Church Delegate Application

The information in this application, and the required attachments, will be used in the assessment of the
application, and any future applications, and in the progress ministry development, or the defense of legal
matters upon which the information may have relevance, by the State Executive or their delegates, and will be
archived accordingly.

Signature of Applicant Date

Photograph with Spouse

(if applicable)
Attach Photo Here

The completed form is to be lodged with the Church Eldership. Where there is no
official Church Eldership this should be forwarded to the State Secretary.

Signature of Elder: __________________________________ Date: _______________

Signature of Minister: __________________________________ Date: ________________

(Where there is no credentialled minister another nominating credentialled minister’s

signature should be applied).

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Church Delegate Application

CRC CHURCHES INTERNATIONAL

Church Delegate Referee
Questionnaire Form for Referee
Nominee’s Name __________________ Nominated Position Elder/Credentialled Minister
(Stike out a nomination)
Nominee’s Pastor’s Name ______________________

Your Name ______________________ Phone ______________________

How long have you known the applicant? years months

Please Check ( )
1. How well do you know the applicant?

slightly casually well very well

2. Has your relationship been:

close casual distant intermittent

3. What has been the nature of your acquaintance? As:

Senior Minister Employer Minister Colleague
Bible College Staff Elder Supervisor Co worker
Friend of the family Personal friend Other

4. With what type of companions does he/she usually associate?

spiritual/of good character negative/of bad character

5. Is the applicant prompt in paying debts?

yes no don’t know

6. Are you convinced that the applicant has a definite Born Again experience?
yes no unsure

7. The applicant’s spiritual influence on others is:

positive negative neutral

8. Have you ever had occasion to question the applicant’s moral attitudes or behaviour?
yes no (If yes, please attach explanation)

9. Have you noted physical weakness or emotional problems that would hinder the
applicant in an intense or pressured environment?
yes no (if yes, please attach explanation)

10. Have you heard the applicant’s preaching (personally or by tape)?

often occasionally never

11. Has the applicant ever been involved in a Church dissension?

yes no don’t know

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12. The applicant’s family background is:

Christian Non-Christian don’t know

13. Is the applicant a member of any secret or illegal society?

yes no don’t know

14. Is the applicant’s home/marriage conducive to success in the ministry?

yes no (If no, please attach explanation)

15. What is the applicant’s local church standing?

Highly regarded Acceptable Below average Not accepted

16. How well does the applicant respond to responsibility given?

Irresponsible Seldom responsible
Usually responsible Consistently responsible

17. Please check ( ) the terms which best describe the applicant’s day to day attitude to
others:
Warm-hearted Critical Tolerant Passive
Sympathetic Contemptuous Respectful Enthusiastic
Aggressive Kind Abrupt Patient
Moody Self-centred Generous

18. Please check ( ) the terms which best describe the attitudes and personality traits of
the applicant:
Reliable Rigid Consecrated Lazy
Apathetic Uncommitted Legalistic Carnal
Adaptable Honest Weak-willed Generous
Self-motivated Spiritual Extroverted Introverted
Genuine Determined Procrastinates Careless

19. Does the applicant get on well with others?

Very well Satisfactorily Average
Below Average Very Poorly

20. Does the applicants’ spouse get on well with others?

Very well Satisfactorily Average
Below Average Very Poorly Has no spouse

21. Does the applicant have any personality traits which impair his/her relationship with
others?
yes no (If yes, please attach explanation)

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22. Are you aware of any doctrines, teachings or practices held by the applicant which are
at variance with the positions held by the CRC Churches International?
yes no unsure (If yes, please attach explanation)

23. From your knowledge of the applicant and spouses’ general character, past record and
present behaviour, tick ( ) any of the following which apply:
has a drug dependency problem eg. tobacco, alcohol, barbiturates,
amphetamines, painkillers
uses illegal drugs or abuses any drugs legal or otherwise.
has a gambling habit of any kind
undergone (or currently undergoing) any psychological or psychiatric therapy?
has a problem with pornography
has, or had, a problem or had concerns raised to do with child abuse in any way
has any inclination toward a same sex lifestyle
has been involved in community disturbances
has a criminal record
has been divorced, remarried, or separated.
Please specify:__________________
has a reputation for involvement in behaviour indicating moral weaknesses
has real serious marriage difficulties
none of the above (If yes to any please attach details)

24. What effectiveness has the applicant had so far in Christian service?
very effective moderate effectiveness
partial effectiveness not effective

25. Do you know of any disharmony between the applicant and spouse?
yes no (If yes, please attach explanation)

26. Is there any concern of any kind of abuse or dysfunction in the applicant’s marriage?
yes no (If yes, please attach explanation)

27. How do you rate the applicant in the following areas?

Maturity – Personal development, ability to cope

Excellent Above Average Average Below Average Not Observed

Motivation – Self discipline, sense of purpose, depth of commitment

Excellent Above Average Average Below Average Not Observed

Reliability – Dependable, diligent, responsible

Excellent Above Average Average Below Average Not Observed

Emotional Stability – Poise, mood stability, reaction to stress

Excellent Above Average Average Below Average Not Observed

Judgement – ability to analyse problems

Excellent Above Average Average Below Average Not Observed
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Oral Expression – clarity, coherence

Excellent Above Average Average Below Average Not Observed

Interpersonal Relations – Rapport, courtesy, manners, understanding

Excellent Above Average Average Below Average Not Observed

Empathy – Sensitivity to needs of others

Excellent Above Average Average Below Average Not Observed

Work Habits – Stamina, conscientious, perseverance, resourceful, initiative

Excellent Above Average Average Below Average Not Observed

Leadership – Creativity, curiosity, confidence, charisma, decisiveness

Excellent Above Average Average Below Average Not Observed

Personal Appearance – Cleanliness, grooming, dress habits

Excellent Above Average Average Below Average Not Observed

Integrity – Truthful, moral character, keeps his/her word

Excellent Above Average Average Below Average Not Observed

Academic Ability – Studious, making progress in personal education

Excellent Above Average Average Below Average Not Observed

Reaction to Criticism – Able to handle negative and hurtful situations

Excellent Above Average Average Below Average Not Observed

Preaching Ministry – Particularly in regular church service

Excellent Above Average Average Below Average Not Observed

Co-operation – Teachable, attitude toward supervision, able to work with others

Excellent Above Average Average Below Average Not Observed

Sociable – Accepted by others, not withdrawn or anti-social

Excellent Above Average Average Below Average Not Observed

Devotional Life – Prayer, Spiritually

Excellent Above Average Average Below Average Not Observed

Communication Skills – Shares ideas effectively with others

Excellent Above Average Average Below Average Not Observed

Convictions – Commitment to beliefs

Excellent Above Average Average Below Average Not Observed

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Adaptability – Able to cope with changing situations

Excellent Above Average Average Below Average Not Observed

Tolerance – Able to allow another point of view, patient with others

Excellent Above Average Average Below Average Not Observed

Tact – Thinks before speaking, able to keep confidence

Excellent Above Average Average Below Average Not Observed

Modesty – in behaviour and dress

Excellent Above Average Average Below Average Not Observed

Christian Experience – Consecration, growth in grace, Biblical knowledge

Excellent Above Average Average Below Average Not Observed

Health
Excellent Above Average Average Below Average Not Observed

28. Do you believe the applicant fulfils a leadership role in the local church?
yes no not sure

29. The applicant’s spouse’s suitability for a leadership role in the local church:
Excellent Above Average Average Below Average Unsuitable

30. Is there any additional information which you feel needs to be taken in consideration
in respect of this applicant?
yes no (If yes, please attach a separate statement)

31. On the basis of the above, the applicant is:

Strongly recommended Recommended
Recommended with reservations Not recommended

The information in this reference will be available to the relevant overseeing bodies of
CRC Churches International for assessment and reference in the advent of any complaints
and kept on file by the State Secretary.

Signature (of referee): _______________________________________________________

Name: ___________________________________ Date: ___________________

Send this reference to the State Secretary

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(Date)

To CRC State Secretary

APPOINTMENT OF LOCAL CHURCH DELEGATE

This letter confirms the (name of governing board )of : (name of church)

Met on: (date); and

Appointed: (name of applicant)

As the local church delegate for (name of church).

Enclosed are:
• Church Delegate Nominee Form
• Personal Details Form
• 2 x Questionnaire Form for Referee

Chairman of Church Eldership

 PERSONAL DETAILS
LOCAL CHURCH DELEGATE

These are the details that appear in the CRC Pastors and Church Directory.

SURNAME:
FIRST NAME:
TITLE:
CHURCH ELDER: Yes/No
OCCUPATION:
BIRTH DATE:
SPOUSE FIRST NAME:
SPOUSE TITLE:
SPOUSE BIRTH DATE:
WORK PHONE NO:
RESIDENTIAL ADDRESS:
SUBURB/TOWN:
STATE:
POSTCODE:
RESIDENTIAL PHONE NO:
PREFERRED E-MAIL ADDRESS:
MAILING ADDRESS:
SUBURB/TOWN:
STATE:
POSTCODE:
MOBILE PHONE NO:
SPOUSE MOBILE:
MINISTRY CREDENTIAL HELD:
(If applicable)
DATE APPOINTED AS CHURCH
DELEGATE:
CHURCH:
SENIOR MINISTER:

th
Local Church Delegates Personal Particulars - 15 June 2005
 Marriage Rites of the
Christian Revival Crusade

Proposed by Pastors Mike Cronin and Bill Vasilakis

Endorsed by the National Executive of the
Christian Revival Crusade - May 1997

Christian Revival Crusade Marriage Rites:

“The Christian Revival Crusade understands that the Biblical model of a marriage
relationship is to have one lifelong monogamous legally performed marriage between
a man and a woman, in which there is constant love, continual care, mutual respect,
Godly order, submission and sexual intimacy. In such a context, children may be
born and raised in an atmosphere of loving care, training and discipline.”
C.R.C. Ministry Guidelines - 1.1.6.

Therefore a C.R.C. wedding ceremony is to express this Biblical Christian model of

marriage and should include specific prayers for the bridal couple to be enabled by
God’s grace to live according to this model.

The wedding vows will express before God a life time commitment to each other and
may include the giving and receiving of rings to the bride and groom. This will be
concluded with a declaration by the minister that the couple are now under God
husband and wife.

The following examples of vows express the above requirements and are typical of
those normally used.

Version of May 1997 Page 1 of 9

Example 1:
Sample Wedding Service provided by Pastor Barry and Vanessa Chant
updated February 2006

WEDDING SERVICE
The minister welcomes the congregation and invites them to share in the service as much as
possible. He then says—

DECLARATION OF PURPOSE

MINISTER
We are gathered here in the sight of God and in the presence of this congregation to join
together this man N1 and this woman N2 in holy marriage.

Marriage, the Scripture says, is to be held in honour among all. It was instituted by God
himself, in the beginning, in Eden.

It was taken by the apostle Paul as the supreme illustration of the mystical union that is
between Christ and his Church.

It was at a wedding that the Lord Jesus performed the first of his miraculous signs and thus
revealed his glory.

Marriage was ordained—

For mutual companionship, friendship and comfort, that each should help the other in
a way none else can do
For mutual pleasure and joy, that each should find in the other unique delight and
enduring contentment
For the procreation of children and the establishment of a family in which they might
be brought up in the nurture and instruction of the Lord
That through commitment and dedication to one another each should understand the
true strength and resilience of love

Therefore, it should not be entered unadvisedly or lightly but prayerfully, reverently,

discreetly and with careful thought, duly considering the purpose for which it was
ordained by God. Into this holy relationship, these two persons N1 and N2 come now
to be joined.

Note: The preceding statement is a brief summary of the essential teaching of the following
Scripture passages: Genesis 1:26-28; 2:18-24; Psalm 127:1-5; Proverbs 5:18, 19; Matthew
19:3-12; John 2:1-11; 1 Corinthians 13:1-3; Ephesians 5:21-33. Ministers may prefer to
express these thoughts in their own words.

Version of February 2006 Page 2 of 9

PRAYER

WORSHIP IN SONG
Appropriate songs or hymns may now be sung as an act of worship to the Lord.

SCRIPTURE READING
An appropriate passage may be read here such as Genesis 2:18-24; Psalm 45:10-17; Song
2:1-17; Hosea 2:16-23; 1 Corinthians 13:1-13; Ephesians 5:21-33

MESSAGE
The minister’s address here should focus on the biblical teaching about marriage together
with practical application to both the couple and the people.

WORSHIP in SONG OR ITEM

EXCHANGE OF VOWS

MINISTER
(asks the parents to stand)
Do you give your blessing to this union this day?

PARENTS
(standing)
We do

MINISTER
(to the congregation)
Will you support N1 and N2 in their commitment to each other and their lives together?

CONGREGATION
We will

MINISTER
(to the couple)
Do you believe that you have been called by God to join one another in this covenant of
marriage, that your coming together is both an expression of His will and a fulfillment of his
purpose and that together you can serve Him and please Him better than you could do alone?

BRIDEGROOM AND BRIDE

We do

Version of February 2006 Page 3 of 9

MINISTER
(to the bridegroom)
The Bible says, ‘For this reason a man shall leave his father and mother and be joined to his
wife and the two shall become one.’

Will you N1 have this woman N2 to be your wife

To live together by God’s command
In the holy state of marriage;
Will you love her, comfort her,
Honour, serve and protect her,
Worship and pray with her,
In sickness and in health,
And forsaking all others keep only to her
So long as you both shall live?

BRIDEGROOM
I will

MINISTER
(to the bride)
Will you N2 have this man N1 to be your husband
To live together by God’s command
In the holy state of marriage;
Will you submit to him and serve him,
Honour, love and comfort him,
Worship and pray with him,
In sickness and in health,
And forsaking all others keep only to him
So long as you both shall live?

BRIDE
I will

The bride and groom now join hands.

BRIDEGROOM
I N1 take you N2
According to God’s holy Word
To be my wife;
To have and to hold
From this day forward
And to share my faith in Christ with you,
For better for worse,
For richer for poorer,
In sickness and in health,
To love and to cherish,
Until we are parted by death.
Before God, I pledge you my faithfulness.

Version of February 2006 Page 4 of 9

BRIDE
I N2 take you N1
According to God’s holy Word
To be my husband;
To have and to hold
From this day forward
And to share my faith in Christ with you,
For better for worse,
For richer for poorer,
In sickness and in health,
To love and to cherish,
Until we are parted by death.
Before God, I pledge you my faithfulness.

MINISTER
As the husband is head of the wife
And as he imparts to her his name,
Receiving her into his care and providence,
N1 will place a ring
On the finger of his bride
As a token that he freely takes her
As his wife.

The bridegroom now places a ring on the bride’s finger, saying—

BRIDEGROOM
With this ring I wed you now,
With this token I keep covenant with you,
With all that I have and all that I am, I honour you,
Through the love of God,
And the grace of the Lord Jesus Christ,
And the fellowship of the Holy Spirit.
Amen.

MINISTER
As the wife is one with the husband
And as she receives his name,
Entering into his care and providence,
N2 will place a ring
On the finger of her bridegroom
As a token that she freely takes him
As her husband
.
The bride now places a ring on the bridegroom’s finger, saying—

Version of February 2006 Page 5 of 9

BRIDE
With this ring I wed you now,
With this token I keep covenant with you,
With all that I have and all that I am, I honour you,
Through the love of God,
And the grace of the Lord Jesus Christ,
And the fellowship of the Holy Spirit.
Amen.

MINISTER
(To the bridegroom)
Thus you N1 are to shelter N2’s life with strong protecting love

(To the bride)

Thus you N2 are to wear your ring
As the enclosing bond of reverence and loving trust

(To the couple)

Both together fulfilling the perfect circle
Of duty and love that makes you one in Jesus Christ.
May your love for one another,
Your devotion and your faith
Be unending like the circle of these rings,
Through every year that you shall live.

The bride and groom join right hands while the Minister says—

DECLARATION OF MARRIAGE

MINISTER
Those whom God has joined together, let not man set apart.
N1 and N2 have this day witnessed to their consent to live together in holy wedlock;
They have pledged their faithfulness to each other,
And have confirmed it by the giving and receiving of rings and by the joining of hands.
Therefore in the name of the Father, and of his Son, and of the Holy Spirit,
I declare them now to be husband and wife together. Amen.

The bride and groom may now kiss.

They then kneel and repeat the dedicatory prayer together, followed by the laying on of hands
and extemporaneous prayer and prophecy, as the Spirit leads, by the minister and by any
other invited participants.

Version of February 2006 Page 6 of 9

DEDICATORY PRAYER
Together we yield our lives to you, O Lord;
Together we join in love for you, O Lord;
Together we rest our faith in you, O Lord.
Take our marriage, we pray,
And make it yours;
Take our love and joy
And fill them with yourself;
Take our fondest hopes and deepest dreams
And be their goal.
Use our home each day as your home;
Use our worldly goods as yours to command.
May our union only serve
To make our love for you far greater,
That in all things
Jesus Christ alone
May be supreme.
Amen.

WORSHIP IN SONG OR ITEM

During the worship in song or item, the register may be signed by the bridal couple and the
two witnesses. The parents may also join the bridal party if desired.

CLOSING PRAYER
The minister prays—
Now may the God of peace who brought again from the dead our Lord Jesus, the great
shepherd of the sheep, by the blood of the eternal covenant, [21] equip you N1 and you N2
with everything good that you may do his will, working in us that which is pleasing in his
sight, through Jesus Christ, to whom be glory forever and ever. Amen.
(Hebrews 13:20-21, ESV).

ADDITIONAL NOTE
This service has been prepared
to blend the dignity of tradition with the flexibility and spontaneity of Spirit-led worship
to include specific statements of commitment to Christ as well as commitment to each other
to offer a personalized approach

Therefore both the minister and the bridal couple should fee free to incorporate additional or
alternative acts of worship, singing and so on as my seem appropriate to both them and the
minister.

It is suggested the couple keep a copy of the service for themselves so they may recall their
vows together from time to time, such as at each wedding anniversary.

Copyright © 2005 Barry and Vanessa Chant

Version of February 2006 Page 7 of 9

Example 2:
Extract from Wedding Service by Pastor Mike Cronin, South Eastern
Christian Centre Inc.

MINISTER:
Who gives this woman to be married to this man?
FATHER:
(Standing) I do.
or PARENTS:
(Standing) We do.
The Bridegroom, having now officially received his Bride from her parents, father (or
guardian) is addressed by the Minister.
MINISTER:
We come now to the commitment of the marriage vows where a man is joined to his
wife that the two may become one.
Will you ................ have this woman ...…......... to be your wife, to live together by
God’s command in the holy state of marriage; Will you love her, comfort her, honour
and protect her, worship and pray with her, in sickness and in health? And forsaking
all others keep only to her so long as you both shall live?
BRIDEGROOM:
I will.
MINISTER:
Will you ................ have this man ................ to be your husband, to live together by
God’s command in the holy state of marriage; Will you obey him and serve him, love,
honour and comfort him, worship and pray with him, in sickness and in health? And
forsaking all others, keep only to him so long as you both shall live?
BRIDE:
I will.
The Bride and Bridegroom now join right hands and the Groom repeats after the
Minister.
BRIDEGROOM to BRIDE: (repeat after Minister)
................, please repeat after me:-
..............., I love you and believe that God has brought us together, I receive you now
as my wife, to have and to hold from this day forward, for richer, for poorer, in good
times and in bad, to love and to cherish, to share my faith in Christ and to make my
home with you; being always faithful to you, until death parts us. According to God’s
Holy Word, and in His presence I make this pledge to you.
BRIDE to BRIDEGROOM: (repeat after Minister)
................, please repeat after me:-
..............., I love you too. I also believe that God has brought us together, I accept
you now as my husband, to have and to hold from this day forward, for richer, for
poorer, in good times and in bad, to love, cherish and obey, to share my faith in
Christ and make my home with you; being always faithful to you, until death parts us.
According to God’s Holy Word, and in His presence I make this pledge to you.

Version of May 1997 Page 8 of 9

MINISTER:
There is great significance in giving rings at a wedding. They represent an absolute
and holy agreement. They are a reminder of what you have promised today before
the Lord. Look upon your rings often and remember your vows. When we make a
sacred pledge like this, it is good to have a reminder of that pledge. Notice the
endless circle. It is a symbol of unbroken love and unity. The two of you, from this
day forward, are to be one.
................, please place the ring on the finger of your Bride.
Bridegroom receives the ring from the Best Man and places it on the finger of his
Bride.
BRIDEGROOM: (repeats after Minister)
With this ring I marry you ..................... All my life I share with you and by this act I
declare before God and in the presence of these witnesses, that I take you to be my
wife. I love you and will always be faithful to you.
................. would you now please place the ring on the finger of your Bridegroom.
BRIDE: (repeats after the Minister)
With this ring I join you ............... in our promises and seal our vows. I declare before
God and in the presence of these witnesses, that I receive you as my husband. I
love you, and will always be faithful to you.
Bride and Groom again join their right hands while the Minister says:
PRONOUNCEMENT:
Since ................... and ................... have agreed to share their lives together, in the
Holy Estate of Marriage, and have witnessed the same in the presence of God, and
before us all, and have pledged their faithfulness to each other by making their vows
and giving and receiving their rings; in the Name of the Lord Jesus Christ, I
pronounce that they are husband and wife.
Those who God has joined together, let no man set apart.
The Bride and Groom may kiss.

Version of May 1997 Page 9 of 9

CRC CHURCHES INTERNATIONAL
CRC FAMILY MEMBER CHURCH GUIDE

PREFACE
The CRC Churches International (CRC) is a family of Churches co-operating together to produce
ordained ministers and plant Churches throughout Australia and the world. In so doing, we participate
in fulfilling the Great Commission of Jesus Christ in the extending of the Kingdom of God in power
globally.

This policy is intended for new Churches and other Churches seeking to join the family of CRC
Churches International (CRC) in this Great Commission and being fully aware of what it means to be
a member Church of the CRC. It is also an indispensable reference to member Church governing
Oversight Boards in matters relating to our co-operation together and how things are done. In
particular it is a great orientation tool for those considering going in to the ministry as a Credentialed
Minister of the CRC and for those becoming Board of Oversight members as well as for other
responsible positions in the local Church.

The policy gathers relevant information from other policies such as the Charter, National and State
Constitutions etc., into one convenient place under key headings. Nevertheless it is important to
obtain and be aware of our other policies available from our website crcChurches.org and relevant
state pages or the respective state secretary.

Each Member Church of the CRC is interdependent with the CRC, through its corporate Membership,
as described in the relevant state constitution and here in this guide. Each Church is required in
Australia to be part of a legal incorporated entity. Given this, the rights and responsibilities and
recourses of governance and membership are also covered under the relevant incorporations Act.

Overall the policy also describes in one place the general rites of the CRC and, where necessary,
pointing to other policy areas, such as the credentialed Ministry Guidelines, that may contain other
information or more detail that may be updated from time to time.

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 CONTENTS
(CTRL CLICK TO USE HYPERLINKS)

1. UNDERSTANDING THE CRC, ITS CHARTER

• CRC BEGINNINGS
• CRC VISION, VALUES AND PRINCIPLES
• CRC STATEMENT OF FAITH.

2. CRC GOVERNANCE
• HOW CRC IS ORGANISED
• HOW LOCAL CHURCHES ARE ORGANISED

3. RESOURCES AND POLICIES OF THE CRC

4. BECOMING A CRC MEMBER CHURCH

5. CRC ASSISTANCE AVAILABLE IN A CRISIS

6. CRC MINISTERS PROVISIONS

• TRAINING AND CREDENTIALING
• MINISTER ACCOUNTABILITY

7. DISAFFILIATION FROM THE CRC PROVISIONS

• INITIATED BY A CHURCH
• INITIATED BY CRC

8. CRC CONFLICT RESOLUTION PROVISIONS

• FOR CIRCUMSTANCES NOT COVERED ELSEWHERE

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1.0 UNDERSTANDING THE CRC
CHARTER OF CRC CHURCHES INTERNATIONAL

Introduction
Follows is what we call the Charter. It outlines in words our purposes and principles and is an
excellent familiarization piece. It is available electronically from our website crcchurches.org, or from
the National Office in an artistic booklet form; suitable for distribution to members and interested
people.
The Charter mentions our Vision and Values which are outworked through our Strategic Directions
presented in artistic booklets or pamphlets and posters in 5 year periods. These are also available for
local use and display as you may wish. Variations of Strategic Directions are also available for the
International endeavours of the CRC.

Charter

1. PREAMBLE

The CRC Churches International has been raised up by God as a fellowship of

local Churches and ministers with a purposeful spiritual vision, mission, ministry
and set of shared core values. These succinctly expressed statements reveal our
deeply held beliefs and underpin and guide all of our various activities.

Our movement (previously known as the National Revival Crusade 1945-1952;

Commonwealth Revival Crusade 1952-1963; and Christian Revival Crusade 1963-
1998) began during World War II, offering hope to our Nation whose very existence
was being threatened. It was birthed with a passion to reach lost people with the
gospel of Jesus Christ and to crusade for a national Christian revival with a unique
Australian approach to ministry. In this Charter we state those convictions that
give this Movement its distinctive and identifying features. The principles
expressed in the Charter are the basis for affiliation with, and continuing fellowship
in, CRC Churches International.

In the mid-1980s it was recognized that the CRC, which commenced in Australia
and New Zealand in the 1940s, became an inter-connected International
Movement with Papua New Guinea being its largest constituent member. In the
1990s CRC Churches International was operating in the Philippines, China,
Solomon Islands, Fiji, Vanuatu and Sri Lanka. With the continuing expansion of the
CRC into numerous nations throughout the world, it is anticipated that other
national CRC Movements will be invited to join this Association of CRC National
Churches.

Comment Note(not found in the Charter): In the 21st Century the CRC in
Australia and abroad is pursuing an international strategic goal to have a presence
in every nation of the world during the first half and proceeding to acquire an
organisational presence in every nation by the end of the century with significant
penetration of every nation; as every Church focusses on winning souls, raising
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 ministries and planting Churches everywhere in the power of the New Testament
pattern.

2. TRIBUTE TO FOUNDER

Recognition is given, and tribute is made, to Pastor Leo Cecil Harris, who through
his unique abilities and apostolic ministry was used by God to establish and give
leadership to this fellowship of Churches in 1945. He was recognised as President
of the fellowship until his decease on the 24th September, 1977.

3. OUR VISION AND MISSION

3.1 Our vision is to help expand the Kingdom of Jesus Christ on earth by creating
Bible-based contemporary local Churches and ministries (Acts 1:8).

3.2 Our mission is to exalt Jesus Christ in all that we think, say and do, and to extend
His influence throughout the world by:
• Proclaiming Christ’s Gospel with the expectation that supernatural signs will
follow as the normal New Testament pattern (Mark 16:15-20);
• Planting Christ-centred Churches that are autonomous, interdependent and
self-propagating (Acts 14:21-28);
• Promoting Christ-glorifying Christian communities which outwork the miraculous
and character transforming ministry of the Holy Spirit (Acts 2:42-47);
• Producing Christ-following disciples who seek to obey the Great
Commandment and Great Commission (Matthew 22:36-40; 28:18-20).

4. OUR CORE VALUES

4.1 WORD BASED

We believe that God will work through His living, authoritative and relevant
Bible.

We show this value by:

• Ensuring that all our theology, ministry practices and organisational policies
and processes are Biblically based;
• Continually reforming ourselves, our local Churches and our movement by
aligning ourselves to God's Word.

4.2 MULTIPLYING CHURCHES

We believe in the God-inspired multiplication strategy of covering the earth with
Churches.

We show this value by:

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 • Ensuring our Churches are autonomous and interdependent for the
purpose of reproducing new Churches;
• Continually releasing our people to outwork the Great Commission
blueprint for New Testament revival as mandated by Jesus.

4.3 INTERDEPENDENT MINISTRIES

We believe in connected, cooperative and accountable ministers and Churches.

We show this value by:

• Ensuring our Church leadership teams avoid the extremes of both

independence and dependence, through responsible and accountable
practices;
• Continually looking to Jesus as the Head of the Church, to call and anoint
the right men and women to lead the Churches of our movement.

4.4 NEW CREATION MESSAGE

We believe in the liberating power of the New Creation Message that secures
and strengthens our foundations in Christ.

We show this value by:

• Ensuring that we teach “rest” in the finished work of Christ’s death on the
cross and His resurrection on our behalf, and in the reality of Christ in us
through the person of the Holy Spirit;
• Continually enforcing our authority in Christ and appropriating all the
privileges we now possess as members of God's Family.

4.5 GOSPEL OF GRACE

We believe in a Gospel-centred and grace-pervading Christian message that
must never be added to or changed.

We show this value by:

• Ensuring that we maintain our abiding conviction that Jesus Christ can save
and transform anyone who places their full trust in Him;
• Continually embracing repentance and obedience as integral aspects of our
response to God’s grace.

4.6 STABLE SPIRITUALITY

We believe in a balance between the ‘Word’ and the ‘Spirit’ as we express our
dependence on Jesus Christ.

We show this value by:

• Ensuring that we equally value the Word of God and the Spirit of God as
absolutely essential for the growth and stability of all believers, ministers
and Churches;
• Continually assessing that works attributed to the Holy Spirit align with the
inspired Word of God.

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 4.7 CONTEMPORARY MINISTRY
We believe that our Churches should be creative and culturally relevant while
remaining doctrinally pure.

We show this value by:

• Ensuring that we prayerfully and wisely adapt and change our worship
modes, outreach methods and organisational processes;
• Continually monitoring that we maintain our Biblical beliefs and principles as
we effectively relate to our constantly changing society.

4.8 HARMONIOUS RELATIONSHIPS

We believe in pursuing unity and walking in love in our Churches and amongst
our ministers.

We show this value by:

• Ensuring that integrity and right relationships are paramount, so we can
experience the Godly power and spiritual synergy of dedicated teams;
• Continually working at love and unity, doing all in our power to strengthen
and develop the ties that bind us together.

4.9 DYNAMIC FAITH

We believe in a forward-moving and daring faith that undergirds everything we
do for Jesus Christ.

We show this value by:

• Ensuring that we move in a faith realm that prays, believes and acts
according to the Holy Spirit's confirmed leading;
• Continually affirming that faith is the means by which our potential authority
in Christ is outworked in real spiritual power.

4.10 SELFLESS SERVICE

We believe in the call and cost of Christ-appointed ministers who willingly
embrace sacrificial servant-hood as a way of life.

We show this value by:

• Ensuring that CRC Ministers know the depth of spiritual passion that comes
from an authentic call of God;
• Continually encouraging people to value the cost of being a servant of
Jesus, resisting the temptation to desire a crown without a cross.

5. OUR MINISTRY FOCUS

5.1. DYNAMIC CHURCHES

We will resource our Churches and their leadership teams to grow, be healthy
and reach their God-given potential.

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 5.2. CHURCH PLANTING
We will align ourselves with Christ’s master-plan for world evangelisation by
Spirit-led Church planting.
5.3. MINISTRY TRAINING
We will provide Christian education for all age groups and work towards
releasing the divinely bestowed ministry-gifts of Christ into full operation within
the Church.

We will facilitate the identification of new ministers, invest in their training,

entrust them with ministry opportunities and release them to fulfil their God-
given call.

5.4. WORLD MISSIONS

We will embrace Jesus’ Great Commission as our first priority, accepting the
responsibility for developing a world missions vision in our Churches. We will
support and engage in missionary enterprise in other lands with a view to
establishing indigenous local Churches and ministry ventures.

5.5. YOUTH AND CHILDREN

We will impact the youngest of our generation for Jesus by inspiring and
equipping our Churches to have spiritually effective ministries for children and
youth.

5.6. EVANGELISM
We will propagate the message of the Word of God and engage in evangelism
by all means, such as public meetings, the printed page and the mass media.

5.7. KINGDOM CITIZENS

We will encourage an attitude of Christian fellowship toward all believers in
Christ and will honour all civil governing authorities according to the Scriptures.

5.8. FAMILY VALUES

We will uphold marriage as a life-long, monogamous, legally-performed
marriage between a man and woman, in which there is constant love, continual
care, mutual respect, Godly order, submission and sexual intimacy. We also
uphold the family as the basic social unit of society.

6. THE CRC AND THE CHURCH UNIVERSAL

We recognise that, within the framework of the Church Universal, there is the
necessity to be associated with a group of Churches of common faith, values, vision,
mission and leadership. The CRC is such a group and believes that association with it
should not interfere with our love for, and fellowship with, the Church Universal in
whatever contact we may have with it.

7. THE LOCAL CHURCH

We accept the New Testament portrayal of the Church Universal organised into autonomous,
interdependent and self-propagating local Churches. Our concept of the local Church is
that of a loving Christian community that is:

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 7.1. Autonomous i.e. self-governing having full authority to manage its own affairs
and self-ministering, having sufficient ministry-gifts to lead its congregation
according to the Ephesians 4:11-16 pattern;

7.2. Interdependent i.e. relationally connected, cooperative and accountable to the

CRC family;

7.3. Self-propagating i.e. seeing itself as a base for outreach activities as expressed
in the Vision and Mission of the CRC, conducted either on its own local initiative
or in cooperation with other local Churches;

7.4. Governed by Overseers (or by whatever title the spiritual Oversight may be
known) and served by Deacons or any other such Helpers; and

7.5. Composed of people who:

7.5.1 Are saved through faith in the Lord Jesus Christ;
7.5.2 Are baptised in water by immersion;
7.5.3 Ideally are baptised in the Holy Spirit;
7.5.4 Are in submission to the ministry team and spiritual Oversight as they
shepherd, disciple and lead the local Church; and
7.5.5 Hold membership in no other local Church.

8. PRINCIPLES OF FELLOWSHIP:

8.1. We accept that fellowship finds expression on various levels of life and activity,
such as fellowship between people and God; within a local Church; between
local Churches in a group like the CRC; and with the Church Universal on both
a personal and local Church level.

8.2. While recognising that fellowship will be the stronger and more intimate in the
smaller and closer circles, we accept that fellowship in all of the above spheres
(8.1) can be maintained without conflict of loyalties if a proper sense of priorities
is held.

8.3. Fellowship is preserved only when privileges are counterbalanced by the

following indispensable factors:
8.3.1 Loyalty within our CRC fellowship and to its values, vision, mission and
ministry is maintained;
8.3.2 Contribution to our CRC fellowship is made from the resources of each
of its members (currently 3% of regular tithes and offerings);
8.3.3 The discipline of fellowship is accepted, each assuming the
responsibilities and restrictions resulting from his/her loyalty to the CRC
and its ideals.

8.4. We accept that the principles of fellowship are violated when any one member
takes independent action knowing that it is contrary and harmful to the interests
and desires of the fellowship as a whole, whether in their local Church, within
our CRC family, or in the Church Universal.

In every case, liberty of action must be limited by consideration of the interests

of others within the fellowship.
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9. MINISTERIAL POLICY

The following policy is accepted as governing all ministry functioning in and for the
CRC.

9.1. Only credentialed persons, or those endorsed by the National or State

Executives, may officially represent the CRC.

9.2. It is expected of such persons that they give due respect to the Churches to
which they are invited and at all times maintain the highest ideals of Christian
fellowship and ministerial and financial ethics. A reciprocal policy by persons
visiting CRC Churches is expected and appreciated.

9.3. CRC platforms are open to all ministers approved by the respective local
Oversight, subject to the Principles of Fellowship set out in Clause 8.

9.4. While CRC Churches are encouraged to give generous financial assistance to
visiting ministers, such ministers should be requested not to solicit funds, nor to
seek names and addresses of members for follow-up purposes, without the
approval of the local Oversight.

9.5. It is expected that visiting ministers will avoid presenting any doctrine, publicly
or privately, to any member of a Church, knowing that it is contrary to what is
normally taught in the Church concerned; or to distribute magazines or other
literature, audio tapes, videos, cd’s, dvd’s etc., unless the approval of the
recognised Oversight of the Church is obtained.

10. FINANCIAL ETHICS

10.1. Inasmuch as finance plays an important part in the activities of local Churches,
we accept that the highest possible standard of ethics must be maintained in
view of the following considerations:

10.1.1 Responsibility to Jesus Christ as His stewards;

10.1.2 Faithfulness to the people who have entrusted their offerings;

10.1.3 A good testimony before the community as a whole;

10.2. In practically outworking this principle, and to ensure we are beyond reproach in
this area, it is expected that:

10.2.1 A proper accounting system shall be adopted as required by the civil

authorities;

10.2.2 the financial affairs of the local Church shall be managed by a

responsible officer, or officers who are accountable to the senior

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 governmental authority of their local Church;

10.2.3 A balance sheet and a complete financial report shall be furnished each
year to the members;

10.2.4 Books of account shall be duly audited each year by a non-

member of the Church and presented to the members for their
endorsement.

11. DECLARATION OF FAITH

The CRC believes in and presents the following basic truths:

• In the Bible as the inspired Word of God.
• In God, the Creator, who has revealed Himself in the Persons of the Father,
Son and the Holy Spirit;
• In the Divinity and sinless Humanity of Jesus Christ, and in His miraculous
ministry, His suffering and death on the Cross as the only Saviour for the
sins of the world, and His resurrection from the dead;
• That Jesus will return to the earth as its final Judge of the living and the
dead;
• That all people fall short of God’s perfect standard and can only find
forgiveness through faith in the saving work of Jesus Christ;
• That all people who have put their faith in Jesus Christ will witness a
transformation in their lives, exemplified by repentance and holiness of
conduct;
• In Christian Baptism, by full immersion in water, of those who have
personally placed their faith in Jesus Christ;
• In regularly celebrating the Lord’s Supper, remembering Jesus Christ’s
saving work;
• In the Baptism in the Holy Spirit, with the normal initial evidence of speaking
in unknown languages;
• In the miraculous gifts of the Holy Spirit;
• That God heals the sick today through active faith in His grace;
• In the power of prayer;
• In God’s community of believers, the Church and its responsibility to spread
the message of the Gospel to all people and nations.

12. ALTERATIONS TO CHARTER

Alterations, additions to, or repeal of any of the provisions of this Charter shall be
made:

12.1. By a two-thirds majority of members present; and

12.2. At a properly convened meeting with a four tenths quorum of the

National Council of the CRC Churches International – Australia Inc; and

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12.3. After sixty days written notice has been given to all those holding a
National Minister’s Credential, with details of proposed alterations, etc.

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2. CRC GOVERNANCE RELATIONSHIPS
2.1 Governance Areas of the CRC

2.1.1 National Level Governance Relationships

In Australia we have a National Constitution the members of which are the National
Credential holders known as the National Council. Each member local Church is also
encouraged to have one delegate who is able to vote at National Council meetings
representing the corporate member church. These Council Meetings occur at least once per
year as part of a National Conference (usually in September or October) at which vision and
policy items are confirmed.

The National Council elects a National Chairman (4 year term) and an Executive board (2
year terms) to manage the affairs of the Council, under policies approved by the National
Council.

The National Chairman can also utilise an advisory team made up of past National Chairman
in good standing; known as the Chairman’s Commission.

The National Office, including positions such as the National Administrator and the Executive
Secretary, support the National Chairman and Executive in the outworking of policy and
governance of the Movement.

National portfolios such as Missions, Youth, Training, Credentialing, and each affiliate State
Council/Executive, function under the National Constitution, and policy areas.

The National Executive and Council also take responsibility for the national goals and
strategies. Since the Movement began in Australia, then, for the foreseeable future, the
Australian Council is also responsible for initiating the international goals and strategies in
consultation with the other affiliated nations.

The National Conferences mentioned earlier are expected to be attended by all ministers and
delegates for professional development, participation in the strategic decisions being made,
and fellowship with the growing family of ministers and delegates. Unless otherwise
advertised, extended leadership teams and interested members are also welcome every
year, and, in particular the whole family of the CRC is invited to attend in what we label
“Global Conference”. This includes children as well as youth.

2.1.2 State Level Governance Relationships

The States are structured very similarly to the national sphere with an elected State
Chairman (2 year term) and Executive board (1 year terms). Similar portfolio holders exist,
compared to the National Executive, under the State Constitution and relevant national &
state policies.

The members under the State Constitution are the credentialed Ministers and National
Ministers and, in addition, the corporate Member Churches. Again, the delegates represent
their churches, and they, along with any entitled credentialed ministers, are eligible to vote at
State Council gatherings which usually meet twice per year.

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At the State level much of the responsibility involves the credentialing of ministers, the
approval of delegates, and the approval of applications for Member Churches (Affiliation) and
the administering of the covering policies. As churches are members of States, most
assistance afforded individual churches is administered under the state or its delegated
regions.

The State Conference (usually in April or May) provides for the in-service needs of our
Churches that all ministers and delegates are expected to attend. The AGM usually takes
place at these times also. Unless otherwise advertised, local Church members are also
welcome. Other gatherings are facilitated for various purposes under each State according to
its needs and frequently focus on a demographic (e.g. Youth).

2.1.3 Regional and Ministry Level Governance Relationships

Each State develops regions to foster care and co-operation. The Regional Leader is
approved by the State Executive.

Where there is a region, Member Churches are expected to cooperate as part of a regional
or relational network through their ministers, delegates and leaders. This fosters a healthy
CRC family responsibility quite different to ordinary ministry relationship where relationships
develop according to mutual interest and choice. Families can’t choose their members; they
can only choose to relate, and this is an indication of spiritual health that goes beyond
convenience.

Therefore, whatever CRC Ministries are provided at the regional, State or National level, the
local Church is strongly recommended to participate in them. Example ministries include
Youth, Children, Training initiatives, and Organised Mission endeavours.

At the regional level, the main purpose of these more intimate gatherings is to relationally
connect and administer mutual care, development and cooperation. It is also an ideal
environment in which to nurture the development of ministry and church relationships by
sharing in one another’s Churches and co-operating on projects. By facilitating the sharing
and co-operation of ministry in a region, the development of ministers of all kinds can be
greatly accelerated. This would include new ministers as well as specialised ministers such
as evangelists and also diverse ministries such as marriage ministry, or music ministry.

Furthermore, by cooperating together with other movements it will be possible to participate

in significant initiatives to influence the region such as Crusades, Chaplaincy and Schools
ministry, ministry to the poor, Christian media, Christian education, and Christian candidates
for regional government.

2.1.4 Local Church Level Governance Relationships

Each CRC Church is expected to be organised in a generally prescribed manner under

Incorporation, as provided in the relevant Act of their state or territory. Other business
structures may be acceptable at the discretion of the CRC. A CRC ‘Model Local Church
Constitution’ is provided for these purposes with principles important to the CRC, and
interpretations that have passed the scrutiny of the Government for particular states or

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territories are available through State Secretaries or in the document libraries on the CRC
website (crcchurches.org).

Where a constitution does not closely follow the format of the CRC Model Local Church
Constitution then the acceptance of it will be at the discretion of the CRC, or subject to the
inclusion or modification of clauses to be harmonised as much as possible with CRC ideals.

Incorporations may be recognised for each relevant congregation, or several congregations

may be organised under one incorporation. In fact, this is to be expected, until the Church is
of a viable size to support scripturally and legally qualified Board of Oversight members, and
otherwise provide a depth of healthy ministry and activity in a self-renewing and propagating
fashion.

Each incorporation is financially autonomous. There is no central state ownership of a

congregation’s funds or assets. However, we have a Member Church levy of 3% of tithes and
offerings that supports administration and initiatives at State and National level. There are
also voluntary levels of contribution to initiatives and missions of the CRC.

2.1.5 International Level Governance Relationships

The CRC family is rapidly becoming involved in the nations of the world. Until there is a
national body formed in a respective nation, the Churches or ministries therein are
recognised through the sponsoring Church in an established nation by that nation as a CRC
Member Church. Such a church will be an associate corporate member church of the
respective State or Nation.

As the work progresses, the sponsoring nation may recognise individuals as field supporters.
Where there are field supporters appointed, Australian Churches should keep the field
supporters informed and be supportive of their missionary endeavours in that area.

As ministers are trained they may be ordained through their sponsoring Church’s nation.

Once there are 5 established Churches with ordained ministers, the nation may organise
itself and be recognised as a self-propagating CRC National body using the recommended
articles for the purpose adapted to the local conditions.

The CRC fields and nations of the world send their leaders to the Australian National
Conference of Australia each year; and from time to time there is a targeted ‘Global
Conference’ airlifting a greater depth of international ministers. Following the conference
there is a general gathering of the national leaders for prayer, fellowship, recognition of new
field supporters, and national leaders, reporting, and the development of international policies
and procedures.

Several times a year an Australian International Missions Team (AIMT) meets to work on
strategic elements of our international endeavours. This team reports to the National
Executive.

We have a CRC Missions Office which oversees the clearing of missions’ funds, official CRC
missionaries, and aspects of international leadership, field supporters and key ministries. The
Board reports to the National Executive through our National Missions Director.

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2.2 Governance Concepts of the CRC

2.2.1 Governance Standards

The general leadership model of the CRC is presbytery based. There is an executive
leadership team that performs the Board of Oversight functions of the respective membership
body. Each executive Board will have a leader.

We use various terminologies. At the local Church level the leader is usually referred to as
Senior Leader, Senior Minister or Senior Pastor. In the CRC organisation the term Chairman
is usually used at National and State level. In ministry areas, the term Director or Leader is
usually used.

It is generally expected that the appointed leader be permitted to take initiative and cast
vision and lead with the collaboration and support and input of the team.

In an executive team all are equally responsible but the role of a Board of Oversight member
is different to that of the leader. While each member may also offer vision, the leader will
usually have a right of veto except in matters pertaining to personal private interest. That is
the leader must be able to take responsibility for every decision, while each Board member is
responsible to express a vote and accept the outcome.

However, the Board collectively can veto the leader if a vote fails as recognised to the rules
of the organisation. In practice a leader should be permitted to grow in faith and practice at
the same time as that leader should provide a means by which each person on his team can
also grow as large as they can in faith and practice through their own ministry area or
portfolio.

The Board of Oversight team will meet from time to time to oversee and perform all its duties
of governance. In the case of incorporated bodies, they will also meet annually and
sometimes in special meetings with all the members and present reports on the outworking of
the vision, use of finance and sometimes confirmation of leadership and other major matters
as defined in the Act or the Constitution of the body. In this way the Board of Oversight is, in
turn, accountable to its members. Furthermore, through an audit process and the lodgement
of statutory reports, and spot audits the association is also accountable to the government.

As a Church or a collection of Churches grows, so will the responsibility. A Board of

Oversight will need to begin to delegate out more and more of its functions while reserving for
itself the right to veto any delegated decision or to intervene. This is accomplished through
effective reporting systems. In this way the Board of Oversight is still expected to be
responsible to oversee all the reports on critical functions of the assembly from the
outworking of vision, values and goals, statement of faith, financial standards, Child Safe and
OHS & W standards, policies, the function of justice and discipline, and other statutory
requirements such as membership roll upkeep, meeting records and so on. A good
governance checklist and a number of other resources are provided on the CRC website and
are helpful to be aware that all responsibilities are being addressed.

Where a congregation is considered a campus of a governing Church, or a congregation of a

diocese or parish, it may have a local team and may or may not have a Board position of its

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own. Some arrangements may run with combined resources, and others may be set up as
trusts with separate accounts and accounting. It is usually a matter of practicality and history
how these situations came about.

The CRC may recognise each congregation regardless of its governance arrangements.
Should problems develop with a congregation seeking to gain its autonomy from a governing
church arrangement, then the State would be able to assist evaluating such a process if the
parties are unable to do so for any reason. This would be covered in the natural justice
clauses of the State Constitution in particular. These provisions are covered in more detail in
another section.

2.2.2 Succession Planning and Leadership Development

The composition of any inaugural team will usually develop around the first leader. Subject to
the rules or by-laws of the association or its team, the subsequent changes in composition of
the team will usually progress in the following manner. A team member may resign subject to
any undertakings, and likewise a leader. A team member’s position is usually reviewed
annually; they will normally acquiesce to a leader’s request for them to retire by offering their
resignation, or simply not standing again, depending on the practice.

When a succession has taken place, the new leader may want to reshape the team to
achieve a better complementary make up in their eyes, or the working relationship may not
be transferrable with some individuals. This possibility and any unusual expectations are
ideally negotiated as part of the selection process. It should be realised that a new leader will
often (but not always) have a different preference for their team and the team should be
willing to adjust accordingly.

If any team members are unwilling to resign or retire, the team will usually support the wishes
of the senior leader to release or replace a team member unless there is a good reason not
to, because to do otherwise could create problems in the team. Some reasons why the team
may want to retain an individual is that their skill is needed and not apparent in the proposed
replacement or the replacement may be more unsuitable in some way. While this can be a
sensitive matter, the provision of dialogue over a period of time and an understanding of the
terms at the start should make this easier.

In the case of an existing leader that is perceived to be deficient in some way, and the Board
finds itself at odds with the leader’s aspirations for leadership changes, it is usually best to
call in the next level of leadership. So a group may call in the department leader, and a
department may call the Senior Minister, and likewise a Board may call in the State
Chairman, and the State Executive may call on the National Chairman.

Generally the CRC encourages the development of leadership at every level, from the local
Church to the National Executive, and the prayerful and careful transition of senior leadership
in a generational manner. It is ideal that the right leader have sufficient time to make a
significant contribution; possibly several terms. A term is 4 years at the National level, and 2
years at the State level, and usually indefinite at the local Church level.

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In the case of our State and National Executives, our leaders are ideally already apostolic
leaders in their own right who have been recommended by the respective executive.
Nevertheless it is possible for another nomination(s) to be put forward from the respective
Council. In this case it is possible to have a vote between two or more candidates instead of
approval for a nominated successor. This freedom ensures the transparency of our
leadership transitions in what is a diverse demographic. The succession and installation of
the new leadership usually happens at Annual General Meetings of the relevant State or
Territory, and at the National level.

At the local Church level, the governing Oversight Board should likewise maintain sufficient
training and depth of ministry in the church so as to renew itself and have options for
succession. The CRC provides suitable training for the members of churches so that those
among these called to ministry may be activated, identified and qualified. The State and
National gatherings (e.g. Conferences) are excellent environments in which to bring church
members. Over time those that have a call to ministry will be activated by being in that
environment.

If all else fails, the CRC may assist with the calling of a minister where there is no suitable
local candidate. Likewise it is anticipated that each local Church will develop sufficient
ministry people for its own needs as well as for starting new Churches and meeting these
kinds of needs and opportunities in other places.

It is not the practice of the CRC to send ministers in a centrally organised manner. Local
Churches must be active in producing ministry and calling for assistance as required. If the
CRC is able to offer alternatives it will be at the discretion of the local governing Board of
Oversight if the Church is otherwise in a viable position.

Likewise the local Church may research its own new senior minister. However, in the
interview and decision process the Church is expected to consult closely with the State
Chairman who will consult with the National Chairman. By definition it is often hard for a
board to discern leadership qualities and spiritual dynamics they do not themselves have.
Otherwise they may be the leader. However, the State and National Chairmen are seasoned
leaders and well able to provide guidance. They can also draw on a common knowledge in
the collegiate of ministers, concerning the candidate, which the Board does not have ready
access to.

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3.0 RESOURCES AND POLICIES OF THE CRC
In addition to the structural resources of the CRC mentioned in more detail elsewhere in this
guide, the CRC has a number of resources available from the National Website
http://crcchurches.org/ and http://crcchurches.org/crc-document-library/ to assist local
Churches and States. Resources include:

• The Charter (see Section 1)

• National and State Executives, Councils with Constitutions
• Strategic Directions for Australia and the International scene in artistic format.
• Model Local Church Constitution and examples
• Logos and artwork and Corporate Membership affiliation certificates
• National and State Conventions, Conferences and in-service training.
• An annual National Report encompassing progress on Strategic Directions and
statutory reporting.
• Repository of recent relevant State and National Records and Calendars
• Regional fellowships as well as ministry areas including those assisting with the
training of children and youth workers and leaders in the local Church.
• A collegiate of Ministries available for local Church support
• Crisis support (see Section 5)
• Missions department and support structures and policies and finance clearance office
• Corporate missions projects to participate in
• Missions teams to join with, particularly for first experiences with teams
• Missions awareness resources.
• Missions Volunteer Workers cards for recognition of suitable lay people.
• Local Church CRC delegate guidelines and application kit
• Church and Minister Directories
• Training College and Pathways to Ministry Credentialing with Competency coaching
kits.
• Credential Guidelines and Credential Application Procedures and Forms and Teams
including coaching assistance and training where required within regional networks.
• Celebrant License maintenance with CRC rites for those with Credentials after
Trainee.
• Minister identity card (with celebrant number if relevant) useful for hospitals etc.
• Ministers Manual incorporating relevant policies
• Ministry Guidelines & Women in Ministry Guidelines.
• Oversight Board of Elders Guidelines and Good Governance Checklist
• Church Planting Grants and Guidelines
• Church Planting School and support group.
• General guidelines for Privacy, Communications, Sexual Harassment, Salary, Divorce
and Remarriage (especially in the ministry), Ministry Ethics, Duty of Care, OH &S
• Group Insurance where possible

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• Dissemination of Critical Information such as the promotion of the need for a new
senior minister
• Mailing list access to circulated corporately assessed critical information for local
Churches such as new legislation and matters affecting incorporations including
financial matters, taxation matters, employment matters, and religious freedoms et
cetera.

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4.0 BECOMING A CRC MEMBER CHURCH OF CRC CHURCHES
INTERNATIONAL
Introduction

In simple terms a congregation is a Church for the purpose of this matter regardless of its
governance structure. A Church will become a Member Church of the CRC by being
accepted on to the directory of the CRC. It is achieved by downloading and filling in the
current relevant application form to do so, and lodging it with the relevant State Executive as
per the details on the application. Upon acceptance of the application the Church will be a
Member Church and included in the directory.

Generally, Churches present with one of either two histories; either they have been planted
under the covering of a CRC mother Church (known as the Governing Church) or not. In the
first instance they may or may not yet have their own incorporation.

In the case of being planted by a mother Church and under the mother Church constitution
the Church is legally a department, campus, congregation or trust of the mother Church. In all
cases, for the purpose of the CRC, this congregation may be registered as a Church and
listed on the CRC directory by filling in the Member Church application.

In the case of Churches that are either independent constitutionally, or transitioning from
some other movement, then for practical purposes it is important to note that the Church will
need to present with a viable Board of Elders/Oversight, a viable membership size, and a
suitable constitution. However, we provide Governing Church arrangements to partner such
churches with stronger churches to be collectively viable. These matters will be presented in
more detail in Section 4.3.

So for the purpose of this guide, a CRC Member Church is a Church congregation that may
have its own constitution and Board, or have its own constitution with all or part of its Board
being that of a governing Church, or have a shared constitution and Board of a Governing
Church.

4.1. General Undertakings of Member Churches

Becoming a Member Church is an important contract, so the general principles involved in

becoming (and being) a Member Church need to be pointed out as follows.

• Each Member Church undertakes to uphold the relevant State Constitution in force
from time to time which includes upholding relevant State Policies in force from time to
time, and
• Upholding the Charter and National Constitutions in relevant areas. This includes
upholding National Policies which in turn includes, embracing the broad vision and
values and statement of faith of the CRC.
• The CRC also presents International and National Strategic Directions initiatives from
time to time. Member churches are encouraged to both participate in the development

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 of these strategies through their minister and/or delegates, and to outwork these
strategies in their own local context.

4.2. Interdependence

Local Churches and the wider CRC in a State or Nation are mutually interdependent by what
they undertake to give and receive in the way of co-operation in resources and services.

4.2.1 The CRC undertakes to serve its Member Churches by:

• Providing crcchurches.org website information centre, document library, events co-

ordination, links to your Website(s) and so on,
• Providing a directory of Churches and ministers for connection purposes,
• Providing State and National based ministries to assist States, regions and Churches
in the supplied ministry areas,
• Providing cooperative goals, strategies, infrastructure, facilitation and policies for
home and overseas missions which Member Churches are able to participate in,
• Providing a training path for prospective leaders and Ministers in Member Churches,
• Providing for the ordination of Ministers in CRC Member Churches and their
Outreaches, described in great detail in the Ministry Guidelines Policy and the relevant
State and National Constitution,
• Providing the registration of Celebrant Licenses for CRC Ministers,
• Providing coaching and mentoring for the continued progression of Ministers through
levels of ordination from Trainee to State Minister. For Ministers who are leaders of
their Church or minister significantly beyond the sphere of their Local Member Church
progression to a National Ministers Credential is indicative,
• Providing State and National Conferences for the in-service training of CRC Ministers
and leaders in Churches. In addition some conferences are designed for the
inspiration, encouragement and equipping of congregants. Likewise special State and
National events are provided for various demographics from time to time,
• Provision of policies for minimum standards of behaviour for CRC ordained ministers
for the protection of the ministers, their congregants, the public, our fellow ministers
and Churches, and the reputation of the CRC and the Body of Christ at large. These
standards are contained in our CRC Ministerial Ethics Policy and the CRC Duty of
Care Guidelines,
• Provision of processes to outwork discipline and restoration for CRC ordained
ministers. These are described elsewhere in this policy and in our Discipline and
Restoration of Ministers Guidelines as well as in the relevant sections of the State and
National Constitutions,
• Provision of justice mechanisms to assist local Church Boards of Oversight and their
members,
• Providing and managing the minimum standards for Churches registering with CRC
protects the reputation and dignity of each existing CRC Member Church as well as
the Body of Christ at large,
• Providing general minimum standard resource policies to outwork State and Federal
laws, and the expectation of insurance providers,
• Providing group insurance coverage, and
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 • Providing regional and relational fellowship networks for mutual support, friendship,
ministry exchange, strategy and co-operation of local Churches to reach their region.

4.2.2 The Local Church Undertakes to contribute as a Member Church by:

• Providing local ministry to reach their area with the Great Commission on behalf of the
greater CRC,
• Assisting the CRC in home and overseas mission initiatives such as fundraising and
sending individuals and teams to established fields,
• Contributing to CRC global mission by taking initiative to adopt and visit nations with a
view to aid, ministry and Church planting where ever possible and communicate and
offer details from time to time,
• Intentionally developing any potential leaders and ministers using CRC resources and
other resources with a view to putting forward suitable ministry candidates for the
renewal of the local Church and outreach in home and overseas mission resulting in
multiplication of Churches,
• Providing a Church Delegate, via the appropriate application form from the CRC
website or State Secretary, to represent the Church at Council Meetings and receive
copies of correspondence for appropriate use and dissemination,
• Networking to a local or relational group of CRC Churches and Ministers to edify and
be edified, hosting and being hosted, for various events for ministers, training days,
special combined events, and supplying team members where applicable,
• Facilitating and influencing the participation of Ministers and Delegates in State and
National Council Meetings and conferences for participation, professional
development, connection and resourcing. Ideally all are expected to attend, however
even in a small Church at least one delegate or minister is expected to attend,
• Remaining current on CRC levies as per the Church Membership Application form and
as varied from time to time thereafter,
• Participating in the calls for contributions to the development of State, National and
International strategic direction reviews to develop goals as well as policy
development; and ultimately to ensure that ministers and delegates are present to vote
on the final adoption of the developed documents,
• Influencing Ministers to be submissive to codes of conduct and co-operate with
processes and discipline procedures and provisions to preserve the minimum
standard of our ministerial ethics across the CRC, and
• Participating in the health and well-being of the CRC by responding to assistance
given to the Church in times of crisis within our processes provided in the constitutions
and policies in force at the time. Resistance to the process developed out of
experience is only a further waste of resources.

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4.3. Indicators of a prospective Member Church

A Church that is presenting with its own Board and constitution will have the following
indicators.

4.3.1. Membership Viability

Membership comprises, in a city Church, a minimum of 75 regular adult attendees (of whom
40 are Members or the equivalent designation) and, in a country Church, shall have a
minimum 50 regular adult attendees (of whom 30 are Members or the equivalent
designation).

This ensures that the Church has sufficient depth of Membership to be likely to be able to
sustain a progressive responsible Board and reproduce ministers and be able to conduct
healthy Members meetings.

4.3.2. Board of Elders/Oversight Viability

Members of the Board should have the proven Christian character, spirituality and
governance competencies. They must also have the moral and scriptural qualifications
outlined in 1 Timothy 3:1-7 and Titus 1:6-9 to be appointed as Board Members (these may
also be known as Elders).

The Board shall consist of a minimum of three persons and ideally increase to 5,7,9 etc. (odd
numbers) as the Church grows to ensure that simple majority decisions can be made at all
times. In the event that the Board becomes unviable and is unable to maintain three
Members, refer to clause 25 (Governing Church Provisions).

In situations when the Church has viable Membership strength but is unable to maintain a
three Member Board, the remaining Board Members can appoint a Nationally Credentialed
CRC Pastor(s) with the endorsement of the State Chairman to fill an interim casual vacancy
(up to 12 months). In the event that the Board is unable to maintain 3 Members beyond 12
months, refer to clause 25 (Governing Church Provisions).

4.3.3 Constitution

The local Church constitution needs to be in harmony with the CRC. Whether operating as a
separately constituted body or as a department of another Church, the Governing articles
need to be registered under the relevant Act.

A recommended Model Local Church Constitution is available from the CRC website or
through the State Secretary along with examples that have succeeded in registration under
the local Act. One of these constitutions may be adopted as is with local adaptations, and
special features of the local scene. However, an existing constitution can be proposed to be
altered to align with the recommended constitution, although this is a much more arduous
process. In both cases the notes to the recommended constitution highlight those clauses
which are particularly essential to being a CRC Member Church.

All proposed changes to this Constitution shall be approved by the Board, and then endorsed
by the CRC State Executive or their nominees to verify that the proposed changes are

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consistent with the stated vision, values, ethos and operational procedures of the Church and
the CRC. The constitution should then be presented to the local membership at a properly
convened meeting for the purpose.

4.3 Key Specific Undertakings of Member Churches and the CRC

Member Churches and the CRC undertake to uphold and abide by all policies as generally
described in 3.1. and specifically to do so as follows.

4.3.1 Vision

Member Churches undertake to be aligned in the CRC vision to win souls from the
community, disciple and build the ministries of the local Church, and train and release CRC
ministers for renewal of the local Church, and the CRC in Church planting and ministry in
home and overseas mission. The CRC undertakes to ensure that the Member Churches
have input into the strategic directions of the Movement and that these are approved by the
Ministers and Delegates of the Member Churches in Council.

3.3.2 Attendance.

Member Churches undertake to be represented by their delegate and as many ministers as

possible at each State and National function for its purpose and the CRC undertakes to
ensure such gatherings are needed and contain value. From time to time the gatherings are
advertised for local leaders and members also and the church is expected to utilise the
promotions and encourage their members to make use of these opportunities.

4.2.3 Constitutional Changes.

Member Churches undertake to work well in advance to only present motions for changes to
their constitution by their Members that have been pre-approved by the State Executive, and
the CRC undertakes to only be prescriptive about the clarity and intent of the clauses as it
may relate to consistency with existing approved CRC policies or relevant laws and Acts.

4.2.4 Procedures.

Member Churches undertake to follow CRC procedures when the CRC is required by policies
to render assistance to the Church in any way as described, and in cases where the Board or
the Senior Minister is in difficulty (see 5.0. below for more detail), and the CRC undertakes to
respond where it is able to and to do so with as much dialogue as possible with all stake
holders and in as collaborative and conciliatory manner as possible.

4.2.5 Conflict Resolution.

Member Churches and the CRC undertake, in the event of any conflict as to any CRC
involvement, to follow the natural justice provisions which are modelled on Matthew chapter
18 (as described in more detail below in 4.6).

4.2.6 Property Divestment.

Member Churches undertake in the event of the intended divestment of non-current property
to consult with the State Chairman with a view to confirm that the capital will be

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constitutionally preserved such as in the purchase of additional property and that any ethics
such as inherent trusts are adequately addressed. The CRC undertakes to immediately
approve any divestment when it is clear that the capital is likely to be preserved and there are
no known ethical trust issues to resolve such as a large donation to buy the asset on the
basis that the land is not sold in the future.

4.2.7 Change of Senior Minister.

Member Churches undertake, in the event of a change of Minister, to consult with the State
Chairman before a final decision is made in case that there is relevant critical information to
the decision that is on hand that the Church may not be aware of, or that in certain cases
such as a Minister coming from another movement, certain inquiries of due diligence may be
required by all concerned. The CRC undertakes to take a consultative role unless there is
any matter of ministerial discipline or notice of concern from previous movements or ministry
engagements. In any succession a Memorandum Of Understanding should be developed
between the incumbent and or the Oversight Board and the successor covering many key
areas such as vision, pay and conditions, financial position, changing roles of staff, ongoing
circumstances of fellowship, leadership and pay and conditions of the incumbent and any of
their family. The CRC may be a resource for recent such MOUs.

4.2.8. Winding Up.

Member Churches undertake in the event of winding up the Church to realise that this will
ordinarily take place under the supervision of a Governing Church. While sundry assets may
be distributed to Churches that can utilise them or store them, the property of the Church
subject to any trusts will be transferred to the State who will then supervise its transfer to a
CRC Generations Fund. These funds are a perpetual trust that ensures that the legacy and
sacrifice of the givers will continue to serve the extension of the Kingdom of God through the
CRC in all places whether locally, in the State, in Australia and around the world. The CRC
undertakes to do everything it can to exhaust the notion that the Church could realistically be
brought to health again through CRC assistance provisions (section 5) and in the event that
this is not possible that the giving of past generations is not wasted or stolen but rather
invested for future generations.

4.2.9. Disaffiliation.

Member Churches undertake to be involved, and be a contributor in relationship to the CRC,

and, if for some reason, after every effort to be heard and responded to, the Church wishes
to depart from the CRC, then it undertakes to follow the disaffiliation provisions as outlined
below (Section 7). The CRC undertakes to assist and support Churches and ministers in any
way possible to be healthy and valued participants regionally, in the State, Nationally and
Internationally, according to their gifts and character development, and to not disaffiliate
Churches, or terminate credentials, without just cause according to CRC policy, and then by
approved processes.

4.2.10 Governing Churches.

Churches undertake to be responsible to their Members and the investment of the past by
seeking the covering of a Governing Church when there is a need according to CRC Polices.

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This shall be in consultation with the State Chairman (who will consult with the State
Executive and the National Chairman). It may also be in response to the State Executive’s
assistance in brokering a Governing Church to provide all or part of Board.

Governing Churches undertake to assist the Church back to strength and autonomy. In the
event that the Governing Church and or the Adopted Church wish to set aside the Adopted
Church constitution and amalgamate with the Governing Church (or the adopted church is to
be wound up into the Governing Church) then the State Chairman shall be consulted (who
will consult with the State Executive and the National Chairman), and assistance provided to
guide the Churches through a process of consultation, development of a Memorandum Of
Understanding and a formal Membership vote at which the State Chairman (or their nominee)
be invited to address the meeting before the vote is taken whether for, against, or otherwise,
concerning the amalgamation or windup proposal.

4.2.11 Attaining Autonomy.

If a principle leader of a daughter or adopted Church without a constitution, or long

established under a Governing Church, should wish to become autonomous, then the Church
leader should consult with the existing Governing Board and the State Chairman or his
nominee. If there is any contention in the proposal then the general justice clauses of the
existing constitution and this policy and State Constitution should be considered.

Ideally the proposed autonomy should at least be based on having a committed credentialed
Minister, Membership strength and a proposed suitable Board, and a proposed suitable
constitution.

If the Governing Church or the State Executive should decide to proceed with a Membership
vote then a meeting of the proposed autonomous Church subset of the Members should be
called to consider the proposal. At this meeting both the Senior Minister and the State
Chairman (or their nominees) should be invited to address the meeting whether for, against,
or otherwise concerning the proposal and this proposal should also include the proposed
constitution, and Board, and plan to transfer Membership and any assets to the new
constitution. The quorum and majority required shall be that for constitutional change applied
to those who are Members and of the campus.

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5.0 CRC ASSISTANCE AVAILABLE IN A CRISIS
5.1. If there are accusations against the Senior Minister

In consultation with the State Chairman (who will consult with the National Chairman) the
Board may act to stand the Senior Minister aside according to the Local Constitution
processes and call on the State Executive to assist with the situation.

If the Senior Minister refuses to submit to the Local Constitution then the Board may request
the CRC to assist, and if after due diligence it is considered the Senior Minister should stand
down and he refuses to do so his credential may be suspended where he is required to
relinquish all positions automatically pending an investigation according to the CRC
Credential Suspension provisions (Section 6.2.1).

5.2. If the senior Minister is incapacitated

In consultation with the State Chairman (who will consult with National Chairman) any Deputy
Leader or else any appointed Executive Leadership Committee for this purpose shall become
the acting Senior Minister upon the Senior Minister’s decease, their voluntary resignation,
incapacity or removal.

In the case of termination of the Senior Minister’s appointment, the Board will consult with the
CRC State and National Chairman about the removal of the Senior Minister prior to the
appointment being terminated.

The Board shall then proceed by a two-thirds majority decision to make a permanent
appointment of a Senior Minister for the Church as soon as practicable subject to seeking
advice from the CRC State Chairman who will consult with the National Chairman. The
permanent leadership appointment does not necessarily have to be chosen from among the
Board Members.

Should the Senior Minister and Deputy Leader or Executive Leadership Committee by reason
of death, accident be rendered incapable of carrying out their leadership responsibilities, or
there was no provision prior appointment of a Deputy or a Committee, the Board if necessary
shall, subject to consultation with the CRC State Chairman or his nominee, meet as soon as
practicable to appoint an ‘Acting Leader’ from among their own Members by a two-thirds
majority decision, whose only duty will be to ensure the church functions as normal.

5.3. If there is an unresolvable Board dispute

In the event of circumstances not envisaged by the constitution, or in the event of a dispute
or breakdown of relationships amongst the Board, which the Members are unable to resolve
by a simple majority decision, the matter is to be referred to the State Chairman of the CRC.
The State Chairman may handle this matter in consultation with the National Chairman, or
may appoint a Panel of three experienced Nationally credentialed CRC Pastors for
mediation, resolution and a decision, or arbitration. In the event that unresolved matters are

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protracted the State Executive may appoint a governing Church to ensure the Church has a
stable Board.

5.4. If the Board is the subject of a justice dispute

The State Executive or its representative(s) may investigate and mediate if possible and then
arbitrate if necessary with due regard to the principles in the PROCEDURE FOR
RESOLVING DISPUTES policy.

5.5. If there is an unresolved dispute between Churches

Disputes between Affiliated Churches shall be settled, if possible, between the Churches
concerned. If this fails then an impartial mediator acceptable to both parties may be called
upon to help resolve the dispute. In the absence of agreement to choose a mediator the
State Executive shall appoint a mediator

If the Churches involved fail to resolve the dispute by mediation, then the matter shall be
discussed with the State Executive or its representatives, and the procedure for settling
disputes in Appendix 1 of this Constitution PROCEDURE FOR RESOLVING DISPUTES
shall be followed

5.6. If there is an unresolved dispute between the Church and the State Executive

Disputes between an affiliated Church and the State Executive/Council shall be settled, if
possible, between the parties concerned. If this fails then an impartial mediator acceptable to
both parties may be called upon to help resolve the dispute. In the absence of agreement to
choose a mediator the National Executive shall be requested to appoint a mediator.

If the parties involved fail to resolve the dispute by mediation, then the matter shall be
discussed with the National Executive or its representatives, and the procedure for settling
disputes in state PROCEDURE FOR RESOLVING DISPUTES shall be followed, excepting
that where the State Executive/Council is one of the parties involved in the dispute the
National Executive or its representatives, except for representatives in the dispute, shall
replace the State Executive in the process of resolving the conflict

5.7. If the Church is not viable

A Church becomes viable when it has a CRC pastor and the numerical and financial strength
to maintain an Oversight of scriptural standards, and support the ministry at least part time
and with sufficient leadership depth to function as a worshipping congregation with sufficient
overlap. Chiefly, these are deemed likely if the Church has around 75 attendees for a city
Church and around 50 attendees for a country Church.

Prior to this, a Church will usually be an outreach or campus Church of a sending Church;
which is the Governing Church. In the case of an established Church it may therefore
become an adopted Church again if its Membership falls to below the above guidelines.

If an adopted Church has a constitution, either the Senior Minister of the Governing Church
will join the Board of the adopted Church, at one end of the spectrum; or, at the other, the

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Board of the governing Church will become the Board of the adopted Church. It all depends
on what seems to be the need at the time that can be brokered between the two Churches.

In some cases the Churches may decide to be permanently connected as one Church in
different locations under one constitution. In this case the Senior Minister of the Governing
Church will discuss the matter with the State Chairman who will confer with the State
Executive and the National Chairman. If they, upon making any inquiries they wish, are
satisfied that the amalgamation, or the winding up of one in to the other, is in the best interest
of any adopted Church and the CRC, then the matter may proceed formally in that direction.

Both parties should make full disclosure to each other on any and all matters of finance
(whether income and expenditure will be pooled or run separately), leadership arrangements,
staffing arrangements, and on-going ministry expectations and so on. A Memorandum Of
Understanding setting forward such things and the steps forward should be floated to the two
Churches. Examples should be sought of most recent amalgamation MOUs.

If the Board(s) of Oversight are in agreement then involvement of the greater leadership and
Members should proceed with dissemination of the MOU and or relevant information ahead
of a Members meeting to pass the requisite motions for the amalgamation.

The requisite forms should be lodged with Department of Justice (or the equivalent state
body) upon a successful amalgamation.

5.8. If a Church Campus should seek autonomy.

(See also 4.2.11) In the event that the Church Board is not favourable to a Church becoming
autonomous, and the matter is contentious, then the proposed leader or the Senior Minister
should consult with the State Chairman who will consult with the National Chairman and
State Executive to assess the merit of the proposal which will include the aspects of viability,
leadership, credentialing and proposed constitution.

The State Chairman (or their nominees) shall make whatever inquiries they so decide to
come to an opinion of the merit of the move toward autonomy. In accordance with the justice
clauses of the State Constitution the State Executive may in the absence of a negotiated
agreement recommend or otherwise proceeding to a vote of the Members involved and
assist with memorandum of understanding of what is proposed incorporating the relevant
other considerations mentioned in clause 4.2.11.

At such a meeting the Senior Minister and the State Chairman (or their nominees) should be
invited to speak to the motion whether for, against or otherwise. The motion should include a
proposed Board, other key leadership position, constitution, and the setting out key dates in
the plan. The quorum and majority required shall be that for constitutional change applied to
those who are Members and of the campus.

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6.0. CRC MINISTERS PROVISIONS
6.1 TRAINING AND CREDENTIALING

The ministry training pathways of the CRC can be accessed through the National Training
website at crctraining.com. The courses are accredited and can attract student assistance
and FEE HELP. Courses could lead to a Credentialed Ministry pathway.

In this case, a student will be appointed a coach from among CRC Ministers and National
Ministers who are coaches. The coach will ensure the student becomes competent in a list of
key competencies covering CRC matters, ministry matters, personal matters and theological
matters.

This course may be done in a class situation when and where there are centres for that
purpose. A local Church with a qualified coach may set up such a centre. Alternatively the
course may be undertaken through the online provisions available.

The successful student will apply for a Trainee Ministers Credential and submit the
competency work. If the candidate is not a novice and can demonstrate extensive studies it
may be possible to be granted a credential with minimal additional training by submitting the
competency work and filling in a cross mapping section in the application form covering the
study areas.

The candidate will be interviewed by the State Credentialing Team and if recommended will
be decided upon by the State Executive and, if successful, will be ordained at the next State
Council meeting or at a State or National Conference.

Continued study and completion of State Minister Competencies will make it possible to
become a Minister with a celebrant license.

Ministers exerting a ministry influence beyond their locality may be invited to become
competent as a National Minister which if successful would ultimately be issued by the
National Council.

In the case of those who hold a credential in another movement, they will become competent
in some CRC matters and submit that work and be considered for an Affiliate Ministers
Credential for a transition period.

6.2 MINISTER ACCONTABILITY

CRC Churches have ministers ordained by the CRC. It is very difficult for Churches to have
leaders other than those the CRC recognises. It is therefore crucial to the health and safety
of local Member Churches that their ministers are accountable to a collegiate of ministers that
can, in a practical way, fulfil the ideal of the Body of Christ at Ephesians 4 ministry level. In
our case this is the CRC family of ministers and Churches.

Ideally matters in view would be resolved as quickly as possible without the need for
cancelling of Credentials where it is neither serious nor urgent and there is a submissive
attitude. In such cases, and even where a serious process is undergone, but the Minister
Updated June 2015 – edited April 2018 | 30
consents to a redemptive process, the CRC has a policy for Discipline and Restoration of
Ministers. However occasionally that is not the case and the following provisions are
required.

We have two provisions. The first is a suspension provision which has more of an impression
of the matter being serious but requiring clarification and either a reinstatement or proceeding
to forfeiture.

However, in both situations a final decision has not yet been made, in the first instance, and
in both situations the minister involved may make submissions and make appeal as follows.

6.2.1. Credential Suspension Provisions excerpted from a State Constitution

A State Excerpt.

Follows is an example only (as provision may vary slightly from state to territory) of the
suspension provisions that ministers are vowed to. Suspension is likely to be a first step if the
CRC feels there is a case to answer. It ensures that the CRC is able to protect a Church and
the wider CRC and body of Christ and the public from a Minister who seems to have fallen in
some way. This protection involves the fact that a Minister is avowed to stand down from all
positions in the Church and the CRC while an investigation takes place.

11.1 Should the State Executive determine that a recognized Minister or Leader of a Church has
violated the basic requirements of Scripture, the Charter, National Constitution or this
Constitution in the areas of the use of finance, ministerial ethics, personal morality or
doctrine then that Minister or Leader shall be required to:
(a) Surrender his or her Credential immediately;
(ii) Resign from the leadership of their Local Church immediately;
(iii) Resign from any position of leadership or ministry in CRC Churches International;
and then
(d) Accept a reasonable period of restoration and rehabilitation as may be prescribed by
the State/National Executive. “Guidelines for Discipline and Restoration of Ministers”
are found in the Minister’s Manual of the CRC Churches International.

11.2 The procedure for the State Executive to follow in making such determination and the right
of the Minister concerned to appeal against the determination, and the establishment of a
Board of Appeal, are outlined in Appendix 1-II PROCEDURE FOR FORFIETURE OF
CREDENTIALS clause 2 of this Constitution.

11.3 The State Chairman together with the National Chairman shall have the power to suspend a
Minister’s Credentials and require immediate relinquishment of the person’s leadership
duties in the CRC Churches International, pending an investigation and judgment thereon by
the relevant Issuing Authority.

11.4 The State Chairman and National Chairman may together take such action when they
determine that a suspension is appropriate given the circumstances of the case, and
notwithstanding that the person concerned may not at that time have had sufficient
opportunity to respond to the allegations.

11.5 The State Executive is to fully consult and work with the Local Church Oversight. It is also
expected that the State Executive will make provision for ministry and counseling support to
be given to the Local Church, its Oversight and any other aggrieved parties.

Updated June 2015 – edited April 2018 | 31

 State Constitution Appendix 1 Item II Clause 3 has more detail as follows
3. SUSPENSION OF CREDENTIAL

When the State and National Chairman decide it is appropriate to suspend a Minister’s
Credential in accordance with clause 11 of this Constitution, the following procedure shall
apply:

3.1 The relevant State Chairman and National Chairman shall notify the Minister of the decision to
suspend their Credential. Suspension is to take effect immediately from the date of notification.

3.2 Notification may, in the first instance, be made verbally by the National Chairman. The
notification must also be put in writing in a letter signed by both the relevant State Chairman
and National Chairman. This notification may be in the form of two letters signed separately by
the relevant State Chairman and National Chairman or, in one letter signed jointly by both the
relevant State Chairman and National Chairman. A copy of the letter/s of notification are to be
forwarded to the relevant State Executive and National Executive Members.

3.3 The person concerned has no right of appeal against the suspension however the suspension
must be investigated in accordance with clause 11 of the Constitution. The suspension must
be reviewed by the respective State Executive, in the case of Trainee and Credentialed
Ministers or by the National Executive, in the case of a National Credentialed Ministers.

3.4 Suspension is “temporary” until such time as the matter can be investigated and reviewed by
the appropriate issuing authority. This review process would normally be completed as soon as
possible, preferably within a 3 month period and generally not more than 6 months from the
date of issue of the suspension. During the period of the suspension the Minister is to hand in
their Credential to the State Chairman and loses the right to represent the Church, preside at
public services, weddings, funerals and committee meetings: or be involved in any of the
financial transactions of the Church. (E.g. signing cheques, operating credit cards).

3.5 After the matter has been investigated the Minister’s Credential must either be forfeited under
the provisions of clause 11 or the suspension lifted.

3.6 Where the suspension is lifted this should be notified in writing to the Minister in a letter jointly
signed by the relevant State Chairman and National Chairman.

6.2.2. Credential Forfeiture Provisions excerpted from a State Constitution

A State Constitution excerpt

Forfeiture will usually, but not always, follow suspension. Due to the serious and notionally
permanent nature of this, and the resultant implications for all concerned, the focus is mainly
on the procedure to ensure the Minister is well aware of the charges and has time to present
submissions, in sufficient time, to the senior CRC peers appointed. These peers will make
any such inquiries they wish so as to arrive at an opinion as to the facts, the seriousness, and
any courses of action open to them, including any appeals, to be determined as follows in an
example shown here in Appendix 1, Item II. Clause 1.

II. PROCEDURE FOR FORFEITURE OF CREDENTIALS

I. THE PROCEDURE

1.1 When a Minister of the CRC Churches International is required to forfeit their Credential
according to clause 11.1(a)(b)(c)(d) of this Constitution, the following procedure shall be
adopted by the State Executive.

Updated June 2015 – edited April 2018 | 32

 1.2 The person concerned shall be given thirty (30) days’ notice in writing of the proposal
and such written notice shall provide general particulars of the allegations made against
them.

1.3 The person concerned shall have the right to make written submissions responding to
the allegations, which written submissions must be forwarded to the State Chairman
within seven (7) days prior to the proposed meeting.

1.4 Should the State Executive or its representatives deem it appropriate it may invite the
person concerned to present oral submissions.

1.5 In the event that there is a dispute as to material allegations of fact, then the State
Executive or its representatives may make such inquires as it deems fit, and may make
findings of fact, which findings shall be binding upon the person concerned. Provided
that they shall be given reasonable notice of the evidence against them and a
reasonable opportunity to present evidence on their behalf, in such a manner as the
Executive or its representatives shall determine.

1.6 Nothing herein shall require the Executive or its representatives to hear oral evidence, or
to allow the person concerned to be represented by legal counsel.

1.7 Nothing herein shall require the Executive or its representatives to be bound by the rules
of evidence, but they shall act according to equity, good conscience and substantial
merit of the case without regard to technicalities and legal forums

6.2.4. Credential Suspension & Forfeiture Appeal rights excerpted from a State
Constitution

An appeal process ensures that reviews and justice is possible at all levels. An appeal will
normally follow Forfeiture rather than a Suspension simply because a Suspension triggers an
investigation anyway, which will then usually follow the Forfeiture process until it is resolved.
Follows is the general Right of Appeal Process. In practice a subcommittee would usually
make a recommendation then approved by the State Executive. The person(s) of interest
could then make an appeal to the entire State or National Executive who would review the
decision as described. In certain circumstances it may be possible for the National Executive
to review a decision by the State Executive if a dispute were claimed between the person(s) of
interest and the State Executive. Proper justice would also cover adequately addressing any
conflicts of interest that may be present. The following example is from a State Constitution
Appendix 1, Item II Clause 2.

1. THE RIGHT OF APPEAL

2.1 The person concerned shall institute the appeal within fourteen (14) days of
receipt of the decision. It shall be given in written notice to the State Council
or National Executive whichever is the relevant body in relation to their
Credential. The only grounds of such an appeal shall be that the decision of
the State Executive or its representatives was arrived at in breach of the rules
of natural justice and/or that the penalty resulting from the decision was
manifestly excessive.

2.2 Where the relevant body is the State Council or its nominated officers, the
appeal shall be decided by three (3) Members of the State Council appointed
by the State Chairman. In the event that the National Executive is the
relevant body then three (3) Members of the National Council, appointed by
Updated June 2015 – edited April 2018 | 33
 the National Chairman shall decide the appeal. Only those Members who
have had a National Minister's Credential for 10 years or more and who were
not involved in the making of the decision which is the subject of the appeal
are eligible for appointment to such Board of Appeal.

2.3 The body to whom the appeal is made, shall determine the appeal within a
reasonable time and shall make such inquiries as it deems fit in the
circumstances. Provided always that such body and the person concerned
shall have reasonable opportunity to make submissions in respect of the
appeal whether written or oral as the Board of Appeal may determine.

Updated June 2015 – edited April 2018 | 34

7.0 DISAFFILIATION FROM THE CRC
Disaffiliation is the process whereby a Member Church would seek to no longer be a Member
Church of the CRC or, indeed, the CRC may seek to terminate the affiliation of a Church.

7.1 A Church wishes to disaffiliate.

For proper security it is necessary for a Church to be able to disaffiliate as no one can
guarantee that a Membership body will not be infiltrated and otherwise seek to radically
depart from the established Chartered precepts. Furthermore, no one can guarantee that our
national society environment will not make it untenable to be in a recognised relationship like
the CRC. However, there are many other reasons a current Senior Minister or Board of
Oversight may seek to depart from the CRC.

There are six basic scenarios of a Church seeking disaffiliation, ignoring windup situations:

• The Church has a founding senior minister,

• The Church has come from another movement and still has that senior minister so is
like to a founding senior minister and may well be the founding senior minister also,
• The Church comes from another movement and has a different senior minister,
• The Church has a senior minister not the founder,
• The Church is in another State, or
• The Church is not in Australia.

The last situation of Churches outside of Australia, affiliated through a sponsoring Church, is
likely to be outside of the scope of our Executives to be involved to any great extent. They
will likely stand willing to assist relationally but it is likely to be a matter for the sponsoring
Church albeit keeping the State Chairman informed.

If the matter of a Church in another state, yet affiliated with the state in question, involves a
transfer to another state rather than a permanent disaffiliation then it is a simple liaison
matter between states. If the new state has agreed to receive it then sensible minutes can
recognise a seamless affiliation though disaffiliated (transfer) from one state and re-affiliated
with another. If not, it reverts to a scenario of one of the first three scenarios. If there is any
conflict between States on this matter then refer to the justice clauses of the national
constitution.

In all four of the first and remaining scenarios the CRC would attempt to resolve any and all
issues to facilitate ongoing fellowship, co-operation and partnership.

If that fails then, in the first two instances of churches still with their founding minister, the
CRC respects the unique sacrifice and calling of founding senior ministers. Providing there
are no other complications of trust, or of sin, or error that would impact upon the CRC’s duty
of care to the congregation in keeping silent, then, after due attempts to be united, the CRC
is likely to have a stance of releasing them to go without further ado.

However in cases where there is a desire to leave to escape discipline (e.g. a fallen minister
refuses accountability), there are substantial trusts of investment and giving, or it is a
Updated June 2015 – edited April 2018 | 35
generational trust then the CRC will advocate very strongly to protect the interests of those
that may not be able to speak for themselves and certainly for the interests of the CRC in
general.

The ordained ministers of the CRC have taken vows to be loyal to the CRC and to build
together the kingdom of God. The breaking of these vows, and the division, or splitting off of
a Church is not considered a virtue. Generally we consider that if a minister has a mandate to
start a movement or wants to join another movement he should go and plant another Church
to establish his own foundation, or take a position in a Church of the denomination of his
choosing.

Churches that have become Member Churches of the CRC have usually done so in a CRC
context or made a considerable sacrifice to do so. Future Senior Ministers take on a trust to
build on this foundation and honour it as a steward. Senior Ministers do not own the Church
but are stewards who lay down their lives to develop it, and then pass the baton to the next
Senior Minister.

It is most likely that the wishes of the Senior Minister are the major influence in the Church
concerning leaving the CRC. The position of trust and influence is so great that a Board and
congregation can easily be groomed to be predisposed to leaving the CRC. In this sense it is
not Churches that leave the CRC, but Senior Ministers who also wish to take the Church with
them.

It is shocking to think that the future of hundreds of people and the trust of the ages could be
being directed by the affections of one person. Conceptually, once the Church becomes a
generational Church it should not happen because of the obvious implicit trust involved.
Nevertheless, it is healthy for the CRC itself to provide a mechanism for Churches to
disaffiliate to avoid concerns about possible future adverse situations mentioned at the
outset, should such a situation develop.

7.1.1. Order of Events in Disaffiliation

Over time the CRC has developed a careful and gracious process that still favours the
Church but ensures that light is shone on this matter.

a. Events should occur in a specific order. If the Senior Minister is already under
evaluation concerning a suspension provision or is under suspension or notice of
forfeiture, this matter should be dealt with first for the well-being of the congregants.
b. Likewise, the Senior Minister and other ministers should not ordinarily resign until the
disaffiliation is resolved as stated in the Ministry Guidelines 5.4. Otherwise the CRC
may recognise the resignations of credentials but not the disaffiliation if there is
something wrong with the process. This could create another problem by triggering the
Governing Church provisions if the Board were not then otherwise viable.
c. So the process involves the Board informing the CRC that it is discussing the matter
and CRC State Executive representatives meeting with the Church Board to discuss
the matter together. This ensures that Board Members and CRC Members can
communicate directly. It would naturally involve trying to resolve Church concerns
continuing to be a CRC Church which would likely give rise to CRC concerns that

Updated June 2015 – edited April 2018 | 36

 need discussion. Conceivably this could take a number of meetings to work through
matters honourably.
d. If discussions about amicable resolutions failed then the main focus would necessarily
involve how to address the degree of CRC trust in the Church. Some of these trusts
may be legal, and some of them may be implicit. An example of a legal trust may be
gifts given to the Church because it was a CRC Church whether for general reserves,
property or even start-up capital such as in Church plant grant funding. Other trusts
may be implicit such as credentialed ministers who have gone before and volunteered
their lives to start and or develop a CRC Church. In heaven these intentions still
speak, and the CRC would speak and negotiate for them.
e. Once negotiations had gone as far as possible in resolving trusts the discussion would
turn to the manner of CRC’s representation to the Church general meeting of
Members meeting. This will depend largely on any unresolved matters of trust, but
ordinarily the CRC would express its history, vision, connection and benefits to the
local Church imploring it to continue to walk with the CRC; all done in a respectful
manner.
The provision for the CRC to speak to the motion before the Members solves many
potential problems. By having a Members meeting the Members share in the making
of such a huge decision affecting them
• Decisions usually have ‘pros’ as well as ‘cons’ concerning them. The CRC is the in
the best position to give the congregation the information on the ‘con’ side so as to
be fully informed about the decision. It removes any exclusion that ‘tunnel vision’
can produce when one is already committed to a course of action.
• The combined weight of the Membership may be able to take responsibility for any
generational trust involved.
• If a quorum is produced and the vote is carried, the Church the Board and the CRC
and the whole council will know that the decision was made ‘in the light’ and that
the CRC is free of the guilt of any generational trust, and that the whole
congregation has taken responsibility for that trust.
f. If the Board resolves to go ahead, a General Meeting date would be set at which the
CRC would speak to the motion. Considering that a change of constitution is also
required, the effective date would logically be the effective date of a new constitution
acceptable to the department of justice. The Local Church Membership in place until
confirmation is received from the department of justice.
g. Finally, any ministers who wish to resign their credentials are then advisable to do so.

7.1.2. A state constitution excerpt shows a typical wording.

5.8 Withdrawal from Affiliation

5.8.1 Any Local Church affiliated with the CRC Churches International may withdraw from
the Association provided that the following requirements are met:
(a) In the event that the Church intends to withdraw from the CRC, notice of the Church Board’s
decision shall be given in writing to the State Chairman to enable representatives of the State
Executive of the CRC to meet with the Board of the Church before a final decision is taken by
the Board to discuss the reason for their proposed action. The State Executive shall be given
at least 30 days’ notice of such a meeting of the Board.
(b) the Oversight of the Local Church has voted unanimously for such withdrawal

Updated June 2015 – edited April 2018 | 37

 (c) a properly convened Special General Meeting of the Members of the Church has been called
to discuss the proposed withdrawal
(d) formal notice has been given to the Members of the Church stating the nature, date, time and
place of such meeting at least four (4) weeks prior to the scheduled meeting
(e) notification of the nature, date, time and place of such meeting has been given in writing by
the Oversight to the Chairperson of the State Executive at least four (4) weeks prior to the
scheduled meeting, so that representatives of the State Executive may attend and address the
meeting
(f) at such meeting a four-fifths majority of the currently registered Members of the Church must
be in agreement with any motion to withdraw.

7.2 If the CRC considers terminating the affiliation of a Church.

This is a very rare event, but could conceivably occur if the CRC desired to protect itself from
a Church outside CRC guidelines. In that eventuality the CRC may seek to terminate the
affiliation of a Church, which would likely involve the cancelling of Credentials, the withdrawal
of rights to the use of the CRC names and logos, and probably an urgent need for the Church
to reconstitute itself. The following is an example from a state constitution Appendix 1, Item
III, Clauses 1 & 2.

1. THE PROCEDURE

When the State Executive proposes to consider terminating the affiliation of any Local
Church according to clause 5.4 of this Constitution the following procedure shall be
followed.

1.1 The Local Church concerned shall be given 30 days’ notice in writing of the
proposal to consider terminating its affiliation and such written notice shall
provide general particulars of the allegations against the Local Church.

1.2 The Local Church shall have the right to make written submissions responding
to the allegations, which written submissions must be forwarded to the State
Executive within seven (7) days prior to the proposed meeting.

1.3 Should the State Executive deem it appropriate it may invite the Local Church
to present oral submissions.

1.4 In the event that there is a dispute as to material allegations of fact then the
State Executive can make such inquiries as it deems fit and make findings of
fact which findings shall bind the Local Church, provided that the Local Church
shall be given reasonable notice of the evidence against it and a reasonable
opportunity to present evidence on its behalf in such a manner as the State
Executive shall determine.

1.5 Nothing herein shall require the State Executive to hear oral evidence, or to be
bound by the rules of evidence or to allow the Local Church to be represented
by legal counsel.

1.6 The decision of the State Executive shall be recorded in writing and a copy
thereof provided to the Local Church concerned.

Updated June 2015 – edited April 2018 | 38

2. THE RIGHT OF APPEAL

If the State Executive decides to terminate the affiliation of any Local Church, then the
Local Church concerned shall have the right of appeal according to clause 5.4.3 of this
Constitution.

2.1 The appeal shall be made to the State Council and shall be decided by three
Members of the State Council who are nominated by the State Chairman and
are not Members of the State Executive. If this fails a further right of appeal to
the National Executive which shall be decided by three Members of the
National Executive nominated by the National Chairman.

2.2 The grounds of the appeal shall always and only be that the decision was
arrived at in breach of natural justice or that the decision was manifestly
excessive.

2.3 The appeal shall be instituted by the Local Church giving written notice to the
State Executive and also to the body to which the appeal is to be made within
30 days of receiving notice of the decision and shall set out precise particulars
of the alleged breach or breaches of natural justice, or why they consider the
decision to be manifestly excessive.

2.4 The body to whom the appeal is made shall determine the appeal within a
reasonable time and shall make such inquiries as it deems fit in the
circumstances, provided always that the State Executive and the Local Church
concerned shall have a reasonable opportunity to make submissions in
respect of the appeal.

2.5 In the event that the State Council or the National Executive allows the appeal
the matter shall be remitted to the State Executive to be re-determined.

Updated June 2015 – edited April 2018 | 39

8.0 CRC DISPUTE RESOLUTION PROCESSES
In addition to the appeal procedure outlined for Credential and Corporate Membership
appeals, there is a General Procedure, for resolving disputes in all other situations where the
parties are not able to resolve it between themselves, as outlined for example, in Appendix 1,
Item I, Clauses 1 & 2 of a State Constitution as follows.

PROCEDURE FOR RESOLVING DISPUTES

1. THE PROCEDURE
If a matter cannot be settled according to the scriptural and mediation basis referred to in
clauses 5.6.1-2 – 5.7.1-2, 6.6.1-3 and 6.7.1-3 of this Constitution then the following procedure
shall be adopted by the State Executive.

1.1 The State Executive shall give 30 days’ notice in writing that it proposes to consider the matter
in dispute. The notice shall require the parties to the dispute to make written submissions
concerning the matter. The submissions must be forwarded to the State Executive and the
other party, or parties, to the dispute within 14 days prior to the proposed meeting of the State
Executive.

1.2 Should the State Executive deem it appropriate it may invite the parties to submit responding
written submissions, and/or to present oral submissions.

1.3 In the event that there is a dispute as to the material allegations of fact, then the State
Executive shall make such inquiries, as it deems fit and make findings of fact thereon.
Provided that the parties shall be given reasonable opportunity to present further evidence, in
such a manner as the State Executive shall determine.

1.4 Nothing herein shall require the State Executive to hear oral evidence or to allow the person/s
concerned to be represented by legal counsel.

1.5 Nothing herein shall require the State Executive to be bound by the rule of evidence, but the
State Executive shall act according to equity, good conscience and the substantial merits of
the case without regard to technicalities and legal forums.

1.6 The decision of the State Executive shall be recorded in writing and a copy thereof provided to the
parties of the dispute.

2. THE RIGHT OF APPEAL

Any of the parties to the dispute may appeal to the National Executive whose decision thereon
shall be final and binding upon the parties, provided always that the only grounds of such
appeal shall be that the decision was arrived at in breach of natural justice or that the decision
was manifestly unfair.

2.1 The appeal to the National Executive shall be heard by a Disputes Committee, comprised of
three (3) Ministers appointed by the National Chairman, such Ministers to have each held a
National Minister’s Credential for not less than 10 years.

2.2 The Disputes Committee shall institute the appeal within 14 days of their appointment giving
written notice to the State Executive of the appeal and the grounds on which it is asserted the
State Executives decision was in error.

2.3 The Ministers hearing the appeal shall make such inquiries as they deem fit in the
circumstances, provided always that the State Executive and the parties to the dispute shall
have a reasonable opportunity to make written submissions in respect of the matters raised in
the appeal.
Updated June 2015 – edited April 2018 | 40
2.4 The appeal shall be determined by a simple majority.

2.5 In the event that the appeal is allowed, the matter shall be remitted to the State Executive to be
determined in accordance with such directions as may be given by those Ministers who heard
the appeal and comprised majority.

2.6 If any of the parties to the dispute fails to abide by the decision of the State Executive, or
where there has been an appeal, the outcome of the appeal, such person or persons shall be
deemed to be in breach of this Constitution, and the Charter of the CRC Churches
International Australia Incorporated. They shall then be liable to disciplinary action, which may
include the forfeiture of that person’s Credential, or in the case of an Affiliated Church the
cancellation of their affiliation.

2.7 There is no right of appeal once the Disputes Committee has made a determination.

Updated June 2015 – edited April 2018 | 41

 CRC Churches International
Church Affiliation Application
STATE EXECUTIVE

SECTION I CHURCH DETAILS

1 Name of Church

2 Address

3 Phone (home) Phone

(work)
4 Fax Email

5 Pastor’s Name

6 Address

7 Phone (home) Phone

(work)

8 Names of Phone
Oversight/Elders
Phone

Phone

Phone

Phone

Phone

Phone

Phone

9 Numerical size of congregation in Adults Children (U15)

regular attendance (3 times/month)

10 Size 2 years ago Adults Children (U15)

11 Previous Denominational Affiliation (if any)

12 History of Church Commencement Date

Pioneering Pastor

Application for Church Affiliation with CRC Churches International Page 1 of 3

October 2005
 13 History of Senior Pastor(s)

Name Date (started) Date (finished)

a.

b.

c.

d.

e.

f.

14 Has the church had any major split or division? ‰ Yes

(If yes, please attach details)
‰ No
15 Is the Church in good standing within the local community? ‰ Yes
‰ No

16 What property assets does the Church have?

Value
$
17 What other assets does the Church have?

Value
$
18 What is the current financial status of the Mortgage
Church? $
Bank
Balance $
Outstanding
(Please attach an annual financial statement Debts $
for the previous three years)

19 What is the reason

you are applying for
affiliation with CRC
Churches
International?

(Please attach
details if necessary)

Application for Church Affiliation with CRC Churches International Page 2 of 3

October 2005
 20 Has your Oversight team read the CRC Churches International Constitution, ‰ Yes
State and Local Constitution, Credential Guidelines and Charter?
‰ No
21 Does your Church and Oversight support this affiliation application? ‰ Yes
‰ No
22 Do you know of any reasons that would prevent this application from approval? ‰ Yes
(If yes please attach details)
‰ No

23 Please attach the Following Items:

1 Your Local Church Constitution or “By Laws”
2 Minutes of Oversight/Board for last 12 months
3 Audited financial statement from previous three years
4 Current financial statement
5 Statement of faith (If one is in existence)
6 Copy of Property trust deed or equivalent
7 Minutes verifying support of affiliation application

24 Signatures of Applicants Date

Senior Pastor

Oversight
Member/Elder

SECTION II OFFICE USE ONLY

Date discussed by State Executive

Result of Discussion

Remarks

Application for Church Affiliation with CRC Churches International Page 3 of 3

October 2005
C R C C h u r c h e s I n t e r n a t i o n a l – C o d e o f M i n i s t r y E t h ic s

CODE OF MINISTRY ETHICS

CRC CHURCHES INTERNATIONAL

CONTENTS

1. Preamble ............................................................................... Page 2

2. Attitudes Expected of Pastors ................................................ Page 4

3. Responsibilities to God .......................................................... Page 6

4. Responsibilities to Others ...................................................... Page 7

4.1 Family ......................................................................... Page 7

4.2 Congregation .............................................................. Page 8

4.2.1 General ............................................................ Page 8
4.2.2 Relational Issues ............................................. Page 8
4.2.3 Pulpit Matters................................................... Page 9
4.2.4 Financial Considerations ............................... Page 10

4.3 Community ............................................................... Page 10

4.4 Peers ........................................................................ Page 11

4.5 My Denomination...................................................... Page 12

4.6 Other Denominations ................................................ Page 13

5. Responsibilities to Self ......................................................... Page 13

6. Ministerial Vow ..................................................................... Page 15

7. Sources, Acknowledgements and References .................... Page 15

th
15 May 2008 – updat ed April 2018 Page 1 of 15
C R C C h u r c h e s I n t e r n a t i o n a l – C o d e o f M i n i s t r y E t h ic s

1. PREAMBLE

The wisdom and teaching of Scripture is the basis for formulating this code
of ethics; and perhaps the single scripture which best describes how we
should live to please God is Micah 6:8, which The Message translation
renders: “But He’s already made it plain how to live, what to do, what God
is looking for in men and women. It’s quite simple: Do what is fair and just
to your neighbour, be compassionate and loyal in your love, and don’t take
yourself too seriously – take God seriously.”

However, there is often a disparity in what people judge to be “fair and just”
in dealing with others. Likewise the manner in which we “take God
seriously” and not take ourselves “too seriously” needs clarification. The
code of ethics addresses this by declaring more specifically how we should
behave in relation to God, others and ourselves.

Of course it is impossible to legislate or proscribe the correct course of

action for a pastor in every situation where a moral/ethical decision must be
made, and any attempt to provide a comprehensive list of required
responses in various situations will invariably be deficient. Nevertheless,
having an accepted set of guidelines should aid a pastor to make the right
decision when faced with an ethical choice.

A further benefit of a ministerial code of ethics is that it constitutes an

agreed standard of behaviour whereby a pastor’s character may be
assessed. Failure to behave in an acceptable manner may indicate a lack
of wisdom or a wayward attitude, and a continuance in the same behaviour
will reveal or result in a character flaw.

Attitude is the crucial factor, the foundation for making the correct decision
when confronted with an ethical dilemma. A right attitude should lead to
correct behaviour, and behaviour over an extended period defines
character. Therefore this code of ethics firstly identifies the key attitudes
which should prevail in a pastor’s life. Pastors can attempt to evaluate
themselves against the listed attitudes, but their peers can also make an
assessment based on observed behaviour and personal interaction.
Basically, the attitudes which every mature Christian should have are those
which Jesus displayed, and so it is reasonable to expect that such attitudes
should be readily observable in pastors and Christian leaders.

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Any Christian code of ethics will recognise love as the essential quality to be
nurtured and exercised in the pursuit of ethical behaviour. The love of God
is the pre-eminent issue, with the love of others and love of self (or self
worth, self respect) being the next most important considerations in
determining appropriate conduct. As already intimated, a three-fold
classification of responsibilities - in relation to God, others and ourselves – is
appropriate, and this order is employed to enumerate the responsibilities
and behaviour expected of all our CRC Churches International pastors. The
section dealing with “others” is necessarily the largest, and has numerous
subdivisions for ease of use.

To facilitate application of the code of ethics, the main sections comprise a

series of “I will …” statements. These clearly reveal what individuals are
committed to doing on acceptance of the code. It is fitting that the text of the
ministerial vow, which really encapsulates the spirit and essence of the code
of ethics, concludes the document.

For the sake of simplicity the terms “pastor” and “pastoral” are generally
used throughout the document, instead of “credentialed minister” or
“ministerial.” Moreover, the code of ethics has been formulated with the
traditional church pastor very much in mind. Consequently some of the
stipulated requirements are inappropriate for ministers holding Specialist
Minister Credentials (e.g., evangelists), Retired Ministers or pastors in para-
church organisations. It is hoped that all of those special classes of
credentialed ministers will be readily able to identify the specific “I will ...”
statements which do not apply to them, and accordingly feel free to ignore
inappropriate requirements.

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2. ATTITUDES EXPECTED OF PASTORS

2.1 LOVING – John 13:35 1 Peter 1:22

An attitude of love is the mark of a true follower of Christ (John 13:35) and should
be the outstanding characteristic of Christian leaders. Pastors can evaluate the
degree to which a loving attitude is prevalent in their lives by reference to God’s
description of love in 1 Corinthians, chapter 13. Some of the virtues associated
with love are kindness, patience, forgiveness, perseverance, generosity,
contentment and self-control.

2.2 HUMBLE – Philippians 2:3-8 James 4:6-10

Humility is another hallmark of a mature Christian. Pastors should acknowledge
their total dependence on the Lord and be in submission to His will. It is perhaps
easier to assess humility by checking for the opposite attitude of pride, which
displays itself in our interaction with others as arrogance, an unwillingness to admit
faults, non-acceptance of criticism and failure to fully acknowledge the contribution
of others in any team successes.

2.3 MERCIFUL – Matthew 18:21-35 Luke 6:36

None of us could survive without God’s mercy being extended to us, and this
should motivate us to have a merciful attitude towards others. We must fulfil our
responsibilities to administer justice and address wrongful behaviour. But when we
do, we should temper our judgment with mercy, and refrain from exacting the
maximum admissible penalty for an offence if a fair, but less painful, ruling can be
made.

2.4 GRACE-FILLED – 2 Corinthians 8:7-9 1 Peter 3:8,9; 4:10

God not only shows us mercy, but favour and blessing which are likewise
undeserved. We should cultivate this same attitude, seeking to be instruments of
God’s grace to enrich the lives of others, irrespective of merit, as we have
opportunity to do so. God’s grace to us is free, but also immeasurably costly, and
we need to realise that our outworking of a grace-filled attitude will cost us in time
and resources.

2.5 TEACHABLE – Proverbs 1:5; 18:15 Colossians 3:16

Good pastors recognise that there are always others who possess more wisdom,
learning or experience than themselves, and a teachable spirit will enable them to
access and utilise such knowledge. Those who are most teachable will be marked
by their willingness to listen more than they speak and a commitment to search for
wisdom and openness to consider opinions different to those they currently hold.

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2.6 ACCOUNTABLE – Romans 14:12 Hebrews 3:13

Ultimately we are accountable to God for our actions and words, but He has also
made us accountable to each other so that we can correct, encourage and
challenge one another. Those who are unwilling to submit their lives to the
inspection of their peers or who refuse needed correction are destined for trouble.
Whereas those with a heart to live accountably with fellow Christians reap the
benefits which will help safeguard their ministry effectiveness.

2.7 RESPECTFUL – 1 Peter 2:17 Romans 12:10

The Lord encourages us to “Show proper respect to everyone” and “Honour one
another above yourselves.” A respectful attitude should characterise all Christians,
and especially those exercising leadership. The temptation to feel superior to
others because of status or God-given abilities must be strongly resisted.
Recognising every individual as a person for whom Christ died, will help us to give
due respect to others. Particular respect should be shown to those deserving of
special honour or recognition, such as the elderly and godly leaders.

2.8 SUBMISSIVE – 1 Peter 2:13,14 1 Thessalonians 5:12,13

Evidence of our submission before God is shown by our willingness to submit to
godly leadership and our acceptance of God-ordained discipline. For CRC
Churches International pastors, a submissive attitude entails a willingness to
accept the movement’s major directives and requirements, unless a contrary
response can be justified on the grounds of Scripture.

2.9 SERVANT-LEADERSHIP – Mark 10:35-37 1 Peter 5:2,3

Mature Christian leaders should see themselves as serving the Body of Christ, as
opposed to using their position to have others serve them. The attitude of servant-
leadership is best exemplified by Jesus, and perhaps illustrated most dramatically
when He washed the disciples’ feet on the eve of His death. Pastors do well when
they seek to cultivate this attitude, for it will inspire others to serve willingly and
sacrificially in God’s Kingdom.

The following sections attempt to cover, either specifically or by association,

the majority of ministry situations which may require an ethical choice.
However, in the event of a scenario where the proper course of action is
unclear, it is suggested that pastors should seek first to align their mind-set
with the above attitudes. Their ensuing behaviour is then likely to be correct.

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3. RESPONSIBILITIES TO GOD

3.1 Our foremost responsibility is to love God. In the context of ethical

behaviour, it has been said “Love God and do as you please,” with the reasoning
that if our love for God is genuine we will automatically do what is right. However it
is all too easy to claim to love God, while neglecting to do those things which
substantiate our confession. Our love for God must be tangible, and the Bible
clearly reveals what we should do in order to love God and please Him. As we
relate to God in the way He requires, our love for God will be both validated and
strengthened, and we can more readily choose to act ethically in every situation.

3.2 To fulfil my responsibility of loving God, I will:

3.2.1 Worship Him by presenting my total being to Him (Romans 12:1)
3.2.2 Develop a regular devotional life by:
• Expressing adoration, praise and thankfulness to Him and committing
to frequent corporate worship.
• Deepening my fellowship with Him through prayer, taking time to listen
to His voice as well as expressing my failures, concerns and petitions.
• Reading and studying the Scriptures, applying its revealed truth to my
life.
• Meditating on key Scripture verses and passages to allow God’s Spirit
to maximise their effectiveness.
3.2.3 Act in obedience to God’s commands and seek to do His revealed will.
3.2.4 Have the goal of a lifestyle which is fully pleasing and glorifying to God.
3.2.5 Recognise that serving God and working in cooperation with His Spirit to
extend His Kingdom is a privilege that demands my best efforts.
3.2.6 Accept that I can take no credit for my talents and abilities – they are
given by God – and diligently seek to develop them to their fullest
measure to bless the Body of Christ.
3.2.7 Embrace the principle of tithing, acknowledging God’s ownership of all
that I have by giving a minimum of 10% of my income.
3.2.8 Cultivate a generous disposition, realising that any material blessings I
enjoy are to be shared with others.

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4. RESPONSIBILITIES TO OTHERS
Our responsibility to love others is fulfilled as we serve them, seeking to put their
interests and welfare above our own, and acting with kindness and compassion as
opportunity or need dictates. The concept is simple, but the execution is fraught
with difficulties. Having clearly defined guidelines for specific circumstances,
especially when different courses of action might seem plausible and even
appealing, is helpful. Hence the following scenarios are included, covering
situations as diverse as family relationships and denominational responsibilities.
As before, the behaviour expected of pastors is expressed in the form of personal
commitments.

4.1 FAMILY
With regard to my family, I will:
4.1.1 Give each family member the time, consideration and support they
need.
4.1.2 Protect my spouse from the excessive demands or expectations which
can occur in ministry, while releasing her/him to fulfil the ministry roles
which they feel called and gifted to do.
4.1.3 [Husbands] Love my wife sacrificially, as exemplified by Jesus in His
love for the church.
4.1.4 [Wives] Submit to my husband, as exemplified by Jesus in His
submission to His Father.
4.1.5 Seek to ensure that my children receive the nurture and
encouragement they deserve, and prayerfully commit them to God for
their salvation, ongoing Christian growth and ministry service.
4.1.6 Help my children to deal with the undue expectations and unfair
criticisms that sometimes befall pastors’ children.
4.1.7 Maintain a positive attitude to my pastoral responsibilities and the
congregation in front of my children, encouraging in them a sense of
pride and respect for the ministry.
4.1.8 Recognise that married couples and families will expect my family to
model how a solid Christian family should operate, and seek to
provide them with a good example.
4.1.9 Allow others to see that my family is not exempt from the worries,
problems and pressures common to most families, and inspire them by
the godly way we handle difficult situations.
4.1.10 Endeavour, with the support of my spouse, to ensure that the financial
needs and obligations of my family are met in a responsible fashion.
4.1.11 Plan to have an annual family holiday in which the whole family can be
strengthened and refreshed.

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4.1.12 Program regular time slots for relaxation and relational intimacy with my
spouse, and try to have an extended time with each child for relational
building several times a year.

4.2 CONGREGATION
With regard to my congregation, I will:
4.2.1 General
a. Fulfil my designated duties and responsibilities to the best of my
ability.
b. Seek to be an example of Christ-like behaviour, displaying love, faith
and integrity in a way which will inspire and assist others to follow.
c. Act impartially in all my dealings, refusing to allow special friendships or
influential members to prevent me giving fair treatment to every person.
d. Avoid starting or passing on gossip, and diligently attempt to stop
others from engaging in this destructive behaviour.
e. Maintain strict confidentiality in any counselling setting, unless legally
obligated to disclose certain facts or unless failure to pass on information
would endanger the safety of others.
f. Keep confidential pastoral records, particularly in regard to counselling
appointments and other sensitive matters.
g. Open my home to others, recognising that hospitality is a wonderful way
to build friendships and trust.
h. Attempt to address the spiritual, emotional and physical needs of the
congregation, utilising the resources of my ministry team and/or
appropriate congregational members to affect pastoral care.
i. Limit the number of speaking invitations I accept from other
churches/groups, since my primary responsibility is to my own
congregation.
j. Not hold membership in any secret society, as this would adversely
affect the trust of those in my church.
k. Not abuse the power of my pastoral position for personal gain or to
exercise unhealthy control over vulnerable individuals.
l. Avail myself of appropriate literature, courses and conferences which
will help me to better fulfil my pastoral responsibilities and grow as a
Christian Leader.
m. Admit to my professional limitations, arranging referrals and/or seeking
help from other pastors, counsellors, etc. in situations where I am not
competent to provide the needed help for anyone in my congregation.

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4.2.2 Relational issues

a. Be circumspect in all my relationships, particularly with the opposite sex,
recognising the danger of entrapment in co-dependent and overly-close
relationships and try to avoid even the appearance of wrong doing.
b. Not minister to a person of the opposite sex, unless in the presence of
one or more responsible people or in a setting that can be seen and is
interruptible by a responsible person.
c. Be wise when ministering to children, recognising their special
vulnerabilities and my duty of care obligations. (Refer to CRC Children’s
Duty of Care Guidelines)
d. Be cautious when making a ministry home visit to a person of the
opposite sex, and avoid the possibility of a compromising situation
developing by having my spouse or a trusted colleague accompany me.
e. Endeavour not to provide unaccompanied transport for a person of
the opposite sex, or a child, outside of family relations.
f. Seek to work harmoniously with my Church Board or Eldership Team,
respecting their God-given role. When I exercise the position of Senior
Pastor I will provide wise and courageous leadership and also make myself
accountable to the Leadership Team. I will submit myself to correction and
even dismissal in the event of a major moral failure or an irreparable
leadership crisis; and be open to counsel and direction from Senior
Ministers within our CRC Churches International movement. (Refer to CRC
Senior Pastors/Eldership Board Guidelines)
g. Show loyalty and support for my Senior Pastor, if I do not myself hold
that position, and foster supportive and respectful relationships with other
team members.
h. Be approachable and open to correction and instruction from my
Senior Pastor, fellow pastors and others who have genuine and godly
interest in my well-being.

4.2.3 Pulpit matters

a. Devote sufficient time for prayer, study and sermon preparation to
enable me to preach anointed, Scripturally-sound messages in a way that
will lead people to Christ and build their spiritual lives.
b. Not use the pulpit to humiliate anyone, denigrate other pastors or
denominations, or make political statements in a way which could polarise
and harm the congregation.
c. Avoid condemnatory preaching; rather seek to allow the convicting work
of the Holy Spirit to have full expression.
d. Not use the pulpit for self- aggrandisement, but rather focus attention on
Jesus.
e. Try to eliminate any annoying or offensive mannerisms which could
distract listeners from hearing the message that is being given.

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f. Give opportunity, whenever practical, for potential ministers to develop

in their preaching gift.
g. Exercise care in inviting guests to minister, making sure they are
properly briefed and willing to abide by the guidelines given them, as the
welfare of my congregation is at stake.
h. Be generous in the hospitality and payment offered to guest ministries,
particularly if they draw no regular salary.

4.2.4 Financial considerations

a. Abstain from personally handling church finances, in so far as this is
possible, by appointing qualified personnel to deal with the various financial
transactions and record keeping required.
b. Ensure that adequate safeguards and procedures are in place to
protect and efficiently administer all the funds given to the church.
c. Not use any church funds for personal use, or seek to borrow money
from the church.
d. Not use my position in the church to gain financial favour from those in
my congregation.
e. Not determine my own salary, but instead I will look to an appointed
salary committee or denominational guidelines to set my salary.
f. Be honest and transparent with government authorities in relation to
my salary situation and avoid the abuse of fringe benefit concessions.
g. Not get involved in any personal money-making schemes which could
adversely affect my reputation or my pastoral work.
h. Be transparent with my church leadership when receiving love
offerings and gifts, and abide by church guidelines specifying how such
monies/gifts should be handled.
i. Offer to perform weddings and funerals for members of my
congregation without charge, if I am being paid a full salary.
j. Not embark on any major fundraising venture without the full support
of the Church Board/Eldership.

4.3 COMMUNITY
With regard to my community, I will:
4.3.1 Obey the laws of the land, unless by so doing I am disobeying God.
4.3.2 Diligently pay my taxes and fulfil the normal obligations expected of all
citizens.
4.3.3 Attempt to live a life that is above reproach, giving attention to such
matters as paying bills on time, being punctual for appointments, displaying
courtesy and good manners towards others, and being especially careful to
relate to the opposite sex in a manner which is glorifying to God.
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4.3.4 Act responsibly in the public arena, knowing that my status as a pastor
will draw particular attention which will either help or hinder Christ’s work.
4.3.5 Recognise that my primary responsibilities are to my church and family, and
ensure my level of involvement in civic affairs and social action is not
to the detriment of these.
4.3.6 Look for opportunities to evangelise, mindful of the fact that the
immediate community is a primary mission field for my church.
4.3.7 Seek to develop good relations with civic and local government
leaders, but not at the expense of compromising my pastoral calling.
4.3.8 Refuse to publicly align myself so closely with a particular political
party that it will alienate some of my congregation and thereby limit my
effectiveness as their pastor.
4.3.9 Exercise wisdom when making public statements on community issues,
and ensure such pronouncements are in line with scriptural principles.

4.4 PEERS
With regard to my peers, I will:
4.4.1 Act in a spirit of cooperation rather than competition, recognising my
peers as fellow-workers in God’s Kingdom.
4.4.2 Never publicly criticise or belittle a fellow minister. Instead attempt to
privately correct and encourage them.
4.4.3 Endeavour to maintain good relationships with other pastors, applying
the principles outlined in Matthew chapter 18 to resolve any relational
difficulties.
4.4.4 Draw on the expertise and guidance of my peers when I am faced with
acute problems or critical decisions, and acknowledge their help at the
appropriate time.
4.4.5 Seek to bless other pastors by whatever available means, being
generous with finances, resources and the sharing of wisdom and
experience.
4.4.6 Avoid plagiarising another’s work, give due credit and recognition for
any ministerial resources that I use, and abide by copyright regulations.
4.4.7 Not entice members of another congregation to join mine; but if I am
aware of Christians moving from a neighbouring church to mine, I will
contact their previous church leader to apprise them of the move.
4.4.8 Give guidance regarding a new spiritual home for any of my church
members who need to move, making contact with a pastor in their new
church and writing a letter of transfer if required.
4.4.9 Refuse to speak critically of my predecessor when I move into a new
church.

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4.4.10 Make every effort to help my successor transition easily into their new
role when I leave the church, and discourage any ongoing congregational
allegiance to myself that would disadvantage the new minister.
4.4.11 Continue to support my Senior Pastor on my retirement; or, in the
event of another pastor taking over my position, help them acquire the
information needed to efficiently outwork their new responsibilities.

4.5 MY DENOMINATION
With regard to my denomination, I will:
4.5.1 Seek to uphold and live by the core values of the CRC Churches
International, i.e. Word-based, multiplying churches, interdependent
ministries, ‘New Creation’ message, Gospel of grace, stable spirituality,
contemporary ministry, harmonious relationships, dynamic faith, selfless
service.
4.5.2 Be loyal to it for as long as I remain within the denomination,
acknowledging both the privileges and responsibilities incumbent on my
credential.
4.5.3 Encourage loyalty and respect for the denomination amongst my fellow
pastors.
4.5.4 Give my own congregation a sense of identity and pride within the
denomination, making them aware of its rich heritage, distinctive
emphases and current spiritual directions and strategies.
4.5.5 Pay the stipulated fees and levies set by the denomination so that it
can function effectively.
4.5.6 Make attendance at State and National Council meetings and
conferences a priority, and where exceptional circumstances prevent my
participation I will register an official apology.
4.5.7 Responsibly exercise my voting rights, seeking God’s guidance as I fulfil
this duty.
4.5.8 Give due respect to the appointed leaders and governing executives
in the denomination, praying for them and submitting myself to their
leadership.
4.5.9 Accept that I may not always agree with the policies or approach of the
appointed leaders, yet disallow myself to react in a way which would
undermine their authority or cause personal offence.
4.5.10 Choose to live with a spirit of interdependence, declining any
independent course of action which would detract from the welfare of the
denomination as a whole.
4.5.11 Utilise the resources that my denomination provides to improve my
ministry effectiveness, as well as offering my time and abilities to benefit the
denomination when it is feasible to do so.

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4.5.12 Be tolerant of other pastors whose views and approach to ministry differ
from mine, knowing that diversity in thought and action is healthy so long as
the essentials of Christian doctrine and conduct are not compromised.
4.5.13 Support my fellow-pastors through encouragement and material help
when practical; and, in the event that I become aware of a serious breach
of ministerial ethics or moral failure, I will help the pastor by bringing their
behaviour to the attention of the respective state or national leaders to
initiate correction and restoration.
4.5.14 Participate in my denomination’s mission initiatives, through prayerful
and financial support and by undertaking mission trips as appropriate, while
being free to engage in other mission opportunities as God guides.
4.5.15 Resign my credential if I find I no longer hold to the vision, values and
beliefs of my denomination or cannot willingly submit to the appointed
leadership; and in so doing I will also relinquish any influence or control
over my congregation, which will remain in the denomination.

4.6 OTHER DENOMINATIONS

With regard to other denominations, I will:
4.6.1 Seek to have cordial relationships with pastors in other
denominations, and be willing to cooperate in joint activities that will
advance God’s Kingdom.
4.6.2 Participate in local ministers’ fraternal meetings, if invited to do so.
4.6.3 Pray for and seek to bless churches and leaders, irrespective of
denomination, if they are actively fulfilling Christ’s Great Commission.
4.6.4 Maintain a humble attitude towards the leaders and pastors in other
denominations, recognising that my own denomination is not better than
every other.
4.6.5 Respect the differences in governmental structures, beliefs and styles
of worship in other denominations, refusing to be critical of them unless
they are clearly in contradiction of the tenets of Scripture.
4.6.6 Recognise the disciplinary action taken against any pastor in another
denomination, and ensure that I do not oppose or jeopardise the
effectiveness of the discipline even though it may differ from that practised
by CRC Churches International.

5. RESPONSIBILITIES TO SELF
God instructs us to “Love your neighbour as you love yourself.” Implicit in this
command is the assumption that we do love ourselves, and it is apparent that our
capacity to love others is limited if we have a poor self image. Furthermore, our
ability to serve others is diminished if we do not take due care of our health –
spiritual, emotional and physical.

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In recognition of these facts, I will:

5.1 Endeavour to live a life of integrity, being true to the commitments I
make to myself as well as other people.
5.2 Regularly practise spiritual disciplines, such as prayer, celebration,
meditation, etc, which will help strengthen my spiritual life.
5.3 Seek to grow intellectually through wise reading and appropriate study.
5.4 Regulate my social and work-related contacts, spending time with those
who will add to my emotional bank account and contribute to my learning,
whilst avoiding excessive exposure to angry/critical/negative people who
will sap my emotional energy.
5.5 Attempt to exercise self-control in every area of my life, maintaining
sexual purity, handling finances responsibly and avoiding behavioural
extremes which would weaken my Christian witness.
5.6 Avail myself of conferences and courses (subject to favourable time and
financial considerations) which will develop my skills and competencies.
5.7 Manage my time well, balancing the various obligations and demands of
church, family and others with the need for self-care to guard against health
problems.
5.8 Take care of my body through regular exercise, sensible eating habits,
adequate sleep and times of relaxation so that I have the energy to fulfil my
daily responsibilities and the capacity to serve God effectively over a
prolonged period.
5.9 Schedule one day per week for rest from the pressures of work and
ministry, as advocated by God, and plan to take an annual vacation for
recreation and refreshing.
5.10 Not abuse alcohol or other drugs which will be harmful to my health.
5.11 Avoid pornography, gambling and other activities which are
demeaning or destructive to my well-being
5.12 Be accountable for my use of the internet.

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6. MINISTERIAL VOW

I believe I have been called by God and equipped by the Lord Jesus Christ to be a
Minister of His Gospel of Grace and a spiritual leader of His people.
I will humbly, obediently and faithfully develop and outwork Christ’s calling upon my
life, and work together in love and unity with my fellow ministers within our CRC
Churches International family.
I acknowledge that God has placed me in the family of the CRC to develop and
express the ministry call that He has for my life.
I accept the Vision and Values that we in the CRC regard as the reason why God
has called us into existence and commit myself to gather, nurture, serve and
release God’s people within the purposes of our CRC family.
I will exercise my ministry duties responsibly, be accountable to my spiritual family
and submit to the wise checks and balances of my CRC Ministry peers and
overseers.
I accept the CRC’s ministerial code of ethics and will endeavour to outwork these
principles in my life and ministry.

Signed

7. SOURCES, ACKNOWLEDGEMENTS AND REFERENCES

T. Burton Pierce, Ministerial Ethics – A Guide for Spirit-Filled Leaders, Logion
Press, 1996
James Jones, The Moral Leader – for the Church and the World, IVP, 2002
H Leesment, Pentecostal Ministerial Ethics, 1988
Eugene H. Peterson, Working the Angles – the Shape of Pastoral Integrity
Enrichment Journal, Journal for Pentecostal Ministry, Sample Code of Ethics
Uniting Church in Australia, Code of Ethics and Ministry Practice
Baptist Union of Victoria, Professional Standards and Code of Ethics for Pastors
New Zealand Baptist Churches, Ethical Principles and Guidelines for Pastors of
New Zealand Baptist Churches
Roland Croucher, Professionalism, Competence and Integrity – an abbreviated
version of a Code of Ethics produced by the author

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CRC Churches Social Media Guidelines

This policy governs the publication of and commentary on social media by ministers
of CRC Churches International Australia and its related organisations (CRC
Churches). For the purposes of this guidelines document, social media means any
facility for online publication and commentary, including without limitation blogs,
wiki's, social networking sites such as Facebook, LinkedIn, Twitter, Flickr, and
YouTube. This policy is in addition to and complements any existing or future
policies regarding the use of technology, computers, e-mail and the internet.

CRC Churches’ ministers are free to publish or comment via social media in
accordance with this policy. This policy applies to all uses of social media, including
personal, by CRC Churches’ ministers who are credentialed ministers, as their
position with CRC Churches would be well known within the community.

Publication and commentary on social media carries similar obligations to any other
kind of publication or commentary.

All uses of social media must follow the same ethical standards that CRC Churches
ministers must otherwise follow, as stated in the CRC Guidelines for Ministerial
Ethics.

Setting up Social Media

Social media identities, logon ID's and user names may not use CRC Churches name
without prior approval from the National Executive, through the National
Administrator.

It is appropriate to use the CRC Churches logo for a church website or FaceBook
page. Personal blogs, however, should not use the CRC logo or identify as related to
the CRC in any way.

Don't Tell Secrets

It's perfectly acceptable to talk about your ministry and have a dialog with the
community, but it's not okay to publish confidential information. Confidential
information includes information about people that they have not already shared
on social media themselves. It is best not to disclose any personal information
about other people, but it is okay to share posts made by others to your own
timeline, so long as other ethical considerations are taken into account in doing
this.
 Protect your own privacy

Privacy settings on social media platforms should be set to allow anyone to see
profile information similar to what would be on the CRC Churches or your own
church’s website. Other privacy settings that might allow others to post information
or see information that is personal should be set to limit access. Be mindful of
posting information that you would not want the public to see.

Be Honest

Do not blog anonymously, using pseudonyms or false screen names. We believe in

transparency and honesty. Use your real name, be clear who you are, and identify
that you minister in CRC Churches. Nothing gains you notice in social media more
than honesty - or dishonesty. Do not say anything that is dishonest, untrue, or
misleading. If you have a vested interest in something you are discussing, point it
out. But also be smart about protecting yourself and your privacy. What you publish
will be around for a long time, so consider the content carefully and also be
cautious about disclosing personal details.

Respect copyright laws

It is critical that you show proper respect for the laws governing copyright and fair
use or fair dealing of copyrighted material owned by others; including CRC
Churches own copyrights and brands. You should never quote more than short
excerpts of someone else's work, and always attribute such work to the original
author/source. It is good general practice to link to others' work rather than
reproduce it.

Respect your audience, CRC Churches, and your co-ministers

The public in general, and CRC Churches’ ministers and church family members,
reflect a diverse set of points of view. Don't say anything contradictory or in conflict
with the CRC Churches’ beliefs, vision, purpose, mission, values and ethics, all of
which are available on the CRC website. Don't be afraid to be yourself, but do so
respectfully. This includes not only the obvious (no ethnic slurs, highly offensive or
defamatory comments, personal insults, obscenity, etc.) but also proper
consideration of privacy and of topics that may be considered objectionable or
inflammatory. Use your best judgment and be sure to make it clear that the views
and opinions expressed are yours alone and do not represent the official views of
CRC Churches.

Protect CRC Churches Ministers and Churches

CRC Churches ministers or other churches should not be cited or obviously

referenced without their approval.

CRC Churches Social Media Guidelines – October 2016 Page 2

 Controversial Issues

If you see misrepresentations made about CRC Churches in the media, you may
point that out. Always do so with respect and with the facts. If you speak about
others, make sure what you say is factual and that it does not disparage that party.
Avoid arguments. Brawls may earn traffic, but nobody wins in the end. Don't try to
settle scores or goad critics or others into inflammatory debates. Make sure what
you are saying is factually correct, and it is not ill-informed, exaggerated or
embellished.

Be the first to respond to your own mistakes

If you make an error, be up front about your mistake and correct it quickly. If you
choose to modify an earlier post, make it clear that you have done so. If someone
accuses you of posting something improper (such as their copyrighted material or a
defamatory comment about them), deal with it quickly - better to remove it
immediately to lessen the possibility of a legal action.

Think About Consequences

For example, consider what might happen if a CRC Churches minister is in a

meeting with a potential new Christian, and someone in that person’s family has
found a blog or post by the minister which is less that savoury, or derogatory of
another church or of another ethnic or religious group.

Once again, it's all about judgment: using your blog to embarrass CRC Churches,
other churches, ministers or people, is dangerous and ill-advised. Likewise,
commenting on areas outside of your expertise or responsibility can open the door
for problems.

Disclaimers

Many social media users include a prominent disclaimer saying who they work for,
but that they're not speaking officially. This is good practice and is encouraged, but
don't count on it to avoid trouble - it may not have much legal effect.

Don't forget your day job.

Make sure that blogging does not interfere with your ministry role or commitment
to be a good witness of Jesus Christ.

Code of Conduct

Violations will be subject to investigation and action under the CRC Churches
International Australia Code of Conduct.

CRC Churches Social Media Guidelines – October 2016 Page 3

 Social Networking with Children or Young People

Ministers should be aware of the following expectations in considering their use of

social networking sites;

• They have considered the information and images of children or young

people available on their sites and are confident that these represent these
people in a light acceptable of their role as a minister in CRC Churches
International;
• While it is understood that being a ‘friend’ on a personal/private site with a
child or young person can be useful in communicating and following up with
them for both event marketing and pastoral care, there needs to be a
transparency in the communications utilising this medium at is not present
in reality. It is thus strongly recommended that ministers set up processes to
monitor these communications. These could include boundaries around
usage, such as not deleting electronic communications, and regular checks
of these communications by a responsible line manager. Church personnel
should save copies of conversations whenever possible, especially those
that concern the personal sharing of a teenager or young adult.; and
• Comments on their site about their church, colleagues or children or young
people, if published, would not cause hurt or embarrassment to others, risk
claims of libel or harm the reputation of CRC Churches, their church, their
colleagues or children or young people

Be sure to have permission from a child’s parent or guardian before contacting the
minor via social media or before posting pictures, video, and other information that
may identify that minor.

Parents must have access to everything provided to their children. For example,
parents should be made aware of how social media are being used, be told how to
access the sites, and be given the opportunity to be copied on all material sent to
their children via social networking (including text messages). While parents should
be provided with the same material as their children, it does not have to be via the
same technology (that is, if children receive a reminder via Twitter, parents can
receive it in a printed form or by an e-mail list).

Make everyone aware of the CRC Duty of Care and Child Protection Guidelines,
which outline appropriate methods for interacting with children less than 18 years
of age.

How to Report and Monitor

Ministers should immediately report unofficial sites that carry the CRC Churches
logo to the CRC National Office. It is important that CRC Churches International
Australia is able to protect its brand and identity.

CRC Churches Social Media Guidelines – October 2016 Page 4

 Also inform the CRC National Office if you find misinformation on a site. This is
especially important when responding to an incorrect wiki, such as Wikipedia, etc.

You are not expected to respond to defamatory, libellous, or slanderous

comments—not original postings, but comments—on a site, such as a blog. Report
such occurrences as above, and a response will be made on behalf of the
Movement if it is thought appropriate to do so.

CRC Churches Social Media Guidelines – October 2016 Page 5

Churches Commissioning Vow for new Lead Pastors

New Lead Pastor’s Response.

<NAME>, in the presence of God, your fellow pastors, and

this assembled congregation, do you acknowledge that you
have been specifically called by Jesus Christ and equipped by
the Holy Spirit to become the Lead Pastor of the <CHURCH>.

… I Do.

<NAME>, will you humbly, obediently and faithfully outwork

this new calling to be a Lead Pastor, working loyally together
in love and unity within our denominational family, CRC
Churches International.

… I will.

<NAME>, do you acknowledge that God has placed you in

CRC Churches International and do you accept the beliefs,
values, vision, ministry and mission that we in the CRC
regard as the reason why God has called us into existence.

… I Do.

<NAME>, will you commit yourself to ministering the Gospel

of God’s Grace with supernatural signs following, lead
people to experience Jesus Christ as their personal Saviour
and Lord and then gather, nurture, serve, train and release
God’s people to grow this church within the purposes of the
<CHURCH>.

… I will.

<NAME>, will you exercise your leadership duties

responsibly and be accountable and loyal to your CRC family
and submit to the Board of Elders and Directors of
<CHURCH>.

… I will.

AFFIRMATION STATEMENT
By the Chairman of the Board of <CHURCH> (or the
person performing the inauguration).

On behalf of the Board of Elders and Directors of our

<CHURCH>, I formally acknowledge you as the new Lead
Pastor of the <CHURCH>.

The Board of the <CHURCH>and your fellow Pastors will

pray for you, encourage you and support you in the
outworking of Christ’s leadership call upon your life, here at
<CHURCH>.

We recognize your leadership call and the spiritual fruit that

attests to its genuineness and your good character, as
defined in I Timothy 3 and Titus 1, and your loyalty to the
<CHURCH>, and to CRC Churches International.

We now commission you in the name of Jesus Christ through

the laying on of hands, anointing with oil and prophetic
prayer, to fulfill your new ministry role as a Lead Pastor.

Followed by a time of prayer.