BAPTIST UNION OF VICTORIA

PROFESSIONAL STANDARDS AND CODE OF ETHICS FOR PASTORS

(Latest Draft. Amended 21st September 2003)

CONTENTS

Preamble

Christian Ministry

Baptist Beliefs

1. Pastors and the Church

2. The ‘Call’ to Ministries of Pastoral Care and Leadership

3. Integrity and Professional Standards of Ministry

4. Relationships

5. Laws – Church and State

Sources, Acknowledgements and References

Appendix: Ethical Principles and Guidelines for Pastors of New Zealand Baptist Churches.

PREAMBLE

These guidelines provide the basis for a covenant to which all pastors in churches and organisations affiliated with the Baptist Union of Victoria (BUV) shall commit themselves. This Code is not a legalistic ‘contract’, but seeks to enhance the dignity of pastoral ministry, and to give greater confidence that pastors are committed to standards of excellence and to a high quality of professional service.

CHRISTIAN MINISTRY – of any kind – is about increasing love for God and for others. This may involve ‘toil and struggle’, and perhaps opposition or even persecution. But we grow through trials, and Christ gives us the grace to be thankful in all circumstances. As we support and encourage each other, we may sometimes need to admonish or discipline one another – but this is always to be done in love rather than judgmentally, and with an acute awareness of our own sins and failings. Pastors are called to be sacrificial ‘servant leaders’. Our character ought to be ‘above reproach’ (so we will endeavour never to exploit or take advantage of anyone) because we are both ‘living for the Lord’ and ‘living in the sight of others’. [1]

As BAPTISTS we believe:

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

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

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

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

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

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

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

1. PASTORS AND THE CHURCH

Pastors have a key role within the community of faith, providing leadership in the church’s ministries of worship, community, formation and mission. They touch people’s lives in times of joy, pain, celebration, grief and vulnerability. They train the church to serve the Lord in caring for one another, praying, studying the Scriptures, and proclaiming the good news of Jesus. That is, they minister within pastoral relationships in which they seek to empower/ enable others to grow in Christian maturity (Colossians 1:28) and to focus on God as the source of restoration and wholeness. They have roles, which are

Ø Prophetic (challenging the status quo when it is not aligned with God’s Word),

Ø Didactic (teaching biblical truth),

Ø Priestly (representing Christ and the community in its commerce with the Sacred),

Ø Artistic (appealing to the imagination through story-telling and other means), and

Ø Community-building (facilitating networks of people to help one another).

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

2. THE ‘CALL’ TO MINISTRIES OF PASTORAL CARE AND LEADERSHIP

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

Pastors’ vows of commissioning or ordination reflect an intention to exercise ministry:

Ø Through faith in Jesus Christ and relying on the power of the Holy Spirit;

Ø Within the faith-community which is the church;

Ø Being nourished and guided by the study of Scripture;

Ø Offering pastoral care and nurturing people in faith, recognising and valuing other people’s gifts, training them for ministry;

Ø Through regular celebration of the sacraments;

Ø Announcing the Good News of Christ to those outside the community of faith;

Ø Working for justice and peace; and

Ø Striving for unity among all Christian people.

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

3. INTEGRITY AND PROFESSIONAL STANDARDS IN MINISTRY

INTEGRITY – THE RIGHT USE OF POWER

Pastors-

Ø Should recognise the power that is inherent in their role, which can be used for good or for harm to others. They must learn non-abusive uses of this power, and develop a commitment to justice (the right use of power);

Ø Will ’empower’ others for ministry (rather than monopolising relational or public-ministry prerogatives, for example, thereby denying others such a ministry. The Latin expression puts it well: ‘Do ut des’ – ‘I give that you may give’);

Ø When making difficult ethical/moral decisions, shall consider the sometimes competing demands of Christian veracity/truthfulness on the one hand, and avoiding harm to people on the other;

Ø Shall not plagiarise another’s ideas but will acknowledge sources for preaching and written material;

Ø Shall not engage in a sexualised/romantic relationship with anyone other than his or her spouse. They should avoid, if possible, counselling or visiting members of the opposite sex – and/or those to whom they may be sexually attracted – in a context of absolute privacy;

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

Ø In any advertising will avoid personal aggrandizement (e.g. the listing of academic degrees when unnecessary) or exaggerated claims;

Ø Shall encourage the church rather than disparaging it, and carefully distinguish ‘silence as lying’ from ‘silence as prudence’. They shall neither exchange nor tolerate scandalous, malicious or inaccurate information with or about other persons (including pastoral predecessors or successors);

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

Ø As much as possible, should avoid taking sides with factions in the church. Disagreements ought to be resolved within the framework of principles that express Christian community and a commitment to prayerful and rational debate, not personal attacks. Processes and decisions of church councils should be reported accurately and fairly. Pastors have a responsibility to provide unbiased pastoral care to those with whom they disagree;

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

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

Ø Shall not, in normal circumstances, consider a call to a church from which the current pastor has not resigned;

Ø After resigning/retiring from a pastorate shall not interfere with the choice or ministry of their successor/s, and will normally seek membership in another congregation than any they have served;

Ø Upon retirement from active ministry shall give the pastor/s who succeed them loyal support, and not meddle in the affairs of any previous church/ pastorate. Participation in such activities as weddings, funerals and pastoral conversations must carry the consent of current pastors/leaders. In social relationships care will be taken to have no further influence on the former congregation by conversation, correspondence, or other actions.

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

PROFESSIONAL STANDARDS – THE SEARCH FOR EXCELLENCE

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

Ministering ‘professionally’ means pastors will:

Ø Maintain high standards of knowledge and skill in all the areas of ministry relevant to their placement, offering the best quality pastoral care, leadership of worship and preaching of which they are capable;

Ø Develop the art of creative prayerful listening, and study various theories to discover a ‘counselling model’ consonant with their understanding of the Faith, their personality, and their unique ‘spiritual gift/s’;

Ø Practise ‘professional humility’, referring people to others with greater expertise, and debrief about complex situations with a supervisor;

Ø Keep confidential pastoral records – for prayer and future reference (eg. details of appointments, referrals, and critical incidents);

Ø Be sensitive to the needs of vulnerable people such as the children, young people and the aged;

Ø Avoid being lazy on the one hand or ‘overbusy’ on the other – seeking a proper balance between personal obligations, church duties, and family responsibilities;

Ø Be sensitive to people’s different social contexts and cultures.

PREACHING AND TEACHING

Ø Represent accurately the teachings of the Scriptures and of the Church

Ø Take seriously the traditions of faith and worship of the church, connecting the historic faith to the issues of our day in the language and forms of the particular worshipping community

Ø Avoid inflaming conflict within the congregation

Ø Accurately represent opposing views on contentious issues; and

Ø Be open to challenge and correction from colleagues.

PERSONAL DEVELOPMENT REVIEWS

The BUV expects every pastoral leader to be committed to ongoing personal and professional development. Through the Personal Development Plan (PDP)

process, pastors are invited to review their sense of call as well as assess their personal and professional needs and to develop a plan to meet them. If a pastor wishes to remain on the BUV accredited and recognised lists they must participate in the PDP process every five years.

4. RELATIONSHIPS

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

Because pastors inevitably model how we should all be relating to God, they will set an example in living a godly life, practising spiritual disciplines such as private and public prayer, study of the Scriptures, reflective reading, confession etc.

In terms of Christian character, practical ‘holiness’ is manifested in the lives of persons who are genuine, non-defensive, flexible, who affirm diversity, are critically self-aware, trustworthy, altruistic, prudent, and above all practise love-as-compassion (entering the world of others without intruding on their privacy or manipulating their vulnerability). Love accepts another’s experience and helps the other to grasp the meaning of that experience, staying with them on the journey towards wholeness.

Pastors-as-evangelists, will preach the Good News by word and actions without manipulating converts, proselytising members of other churches, or demeaning other Christian traditions.

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

BALANCING CHRISTIAN MINISTRY WITH MARRIAGE, FAMILY AND FRIENDSHIPS

Married pastors shall devote special consideration to their spouse/family, giving them the quality time, love and consideration they need and without imposing undue expectations on them – and will wisely and lovingly protect their spouse/families when the church places undue expectations on them.

SELF-CARE

Pastors shall take responsibility to maintain their physical, spiritual and emotional health.

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

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

Psychological health also involves freedom from being totally consumed by a ‘ministerial role’.

SPECIAL FRIENDSHIPS OR ‘PARTICULAR RELATIONSHIPS’

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

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

Ø Disengage from the pastoral relationship and arrange alternative pastoral care for the other person

Ø Seek advice on the appropriateness of such a particular relationship, preferably through supervision;

Ø Encourage the other person to talk with someone else about the relationship.

PASTORAL COUNSELLING: CONFIDENTIALITY AND DISCLOSURE

Pastors shall not breach confidentiality. Confidentiality is not about secrecy: it is an assurance that pastors will not share – without the permission of the counselee – written or spoken information about an individual with other people (except as indicated below).

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

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

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

Ø The person gives permission – usually written – for the particular disclosure; or

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

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

Ø Appropriate disclosure is helpful in the context of private spiritual direction or supervision (when pseudonyms or first names may be used); or

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

Ø A bona fide statistician or researcher requests the information. This may only be given if anonymity is protected, or

Ø The information is required by a legitimate audience such as a Church Council in closed session, or

Ø When general discussion of a person’s welfare with another professional person (e.g. a medical Practitioner) is vital for the well being of persons with special needs (e.g. minors, the elderly, the disabled, the physically or mentally incompetent).

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

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

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

SEXUAL ETHICS AND SEXUAL ABUSE

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

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

Sexual misconduct includes

Ø Sexual harassment: any unwelcome sexual advance, or unwelcome request for sexual favours. Such contact may include expressions of inappropriate ‘affection’ such as unwelcome kissing, touching, bumping or patting;

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

Ø Sexual conduct prohibited by criminal law; or

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

(The BUV has in place comprehensive policies, procedures and guidelines for dealing with allegations of sexual misconduct.) [3]

CHILD ABUSE

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

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

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

SPIRITUAL AND EMOTIONAL ABUSE

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

Ø How to conduct their personal lives – including their primary relationships and personal finances

Ø Not to be critical of the pastor/s or leader/s – they are ‘the Lord’s anointed’

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

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

5. LAWS – CHURCH AND STATE

CHURCH CONSTITUTIONS AND REGULATIONS

Baptists have historically governed themselves ‘congregationally’. Checks and balances hopefully inhibit either pastor/s or individuals/groups in the church exercising undue influence or control. To forestall improper behaviours, every church ought to have a ‘constitution’. The church membership/constituency must make and own important decisions – such as the call of a pastor, major financial and property matters, and doctrinal issues. Church meetings ought to be times of information sharing, encouragement, prayer, and decision-making. Whilst pastors and other leaders ought to be accountable to members, and be open to questions about their role and ministries, complaints and discord, which may seriously discourage others, ought to be directed to the person/s concerned outside plenary meetings of the church. The bond between a pastor and the church is sacred, and is best understood in terms of ‘covenant’ rather than ‘contract’. It should not be terminated by either pastor or church except in unusual circumstances and/or by special agreement, normally with three months’ notice from either party.

FINANCIAL ETHICS: GIFTS AND FEES

Pastors

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

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

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

Ø Shall not normally accept fees or honoraria for weddings or funerals from church members;

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

There should be adequate security for the counting, storing and banking of moneys. At least two people should be involved when counting offerings. Pastors and their family-members should not normally be the church treasurer, or signatories to church accounts or cheques.

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

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

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

PASTORS AND THE BAPTIST UNION OF CHURCHES

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

WORKING WITH OTHER INSTITUTIONS

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

PASTORS, CHURCHES AND THE LAW

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

Pastors shall inform the Director of Administrative Services or the Director of Ministries of the BUV of any matter which may lead to legal action against the Church or its pastors/leaders.

Termination of employment of staff members should be done ethically, in accordance with Victoria’s ‘Unfair Dismissal’ legislation. A constructive ‘exit interview’ ought to be conducted between the pastor and representatives of the church’s leadership.

When serious problems between a pastor and others develop, each party should accept the responsibility to identify issues as they occur and to address such issues proactively. If not resolved to the satisfaction of each party the matters should be discussed by them and if not then resolved to the satisfaction of each party then the matter will then be referred to a BUV endorsed panel of arbitrators or an experienced conciliator whose decision/s shall be final and binding on all parties and leave them without recourse to legal remedy.

Occupational health and safety protocols should conform to those outlined in the BUV Duty of Care material [3]. In particular, all leaders should be police-checked; church insurances should be up-to-date; and there should be a good process to deal with complaints.

BUV policy seeks to comply with the requirements of the Privacy Amendment (Private Sector) Act No 155 of 2000. National Privacy Principles (NPP’s) are set out in the Privacy Act. A copy of the NPP’s is available on the Australian Privacy Commissioner’s Website [4]. A church should normally use personal information for the primary purpose for which it is collected – including the spiritual, pastoral, social, educational and administrative functions of the church. Churches will take reasonable steps to keep personal information secure and will, subject to the NPP’s, comply with any request from a person to correct or remove his or her information. Wisdom and discretion is to be exercised about the disclosure of such details as sickness, hospitalisation, and church-attenders on holidays: generally these persons will be mentioned in a church service or church bulletin only with their permission. Wisdom is also required in terms of giving sensitive details about a person’s illness. If a person is critically ill and comatose family members can guide the church in terms of information for prayer etc.

UNETHICAL OR UNPROFESSIONAL CONDUCT: BREACHES OF THE CODE OF ETHICS

When pastors know of a Code of Ethics violation by others, or if there is an instance of encouragement of another to breach the terms of the Code, and it seems appropriate, they shall informally attempt to resolve the issue by bringing the matter of concern to the attention of that pastor in a constructive manner, according to the principles specified in Matthew 18:15-17. If this is not practical, or does not address the issue of concern, the facts shall be reported to the BUV Director of Ministries. This is especially important in matters of sexual misconduct.

Ad maiorem Dei gloriam! (For the greater glory of God!)

SOURCES, ACKNOWLEDGEMENTS AND REFERENCES

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

We are grateful for the wisdom gained from a wide variety of sources, including:

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

Pastoral Ethics website – http://www.pastoralethics.com/index.html

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

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

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

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

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

Uniting Church of Australia

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

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

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

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

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

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

[3] http://www.buv.com.au/documents.asp

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

OTHER RESOURCES:

Books

Atkinson, David J., et al, eds. New Dictionary of Christian Ethics and Pastoral Theology. (InterVarsity Press, 1995).

Barton, Ronald and Lebacqz, Karen. Sex in the Parish. (Westminster/John Knox, 1993).

Basham, Don. Lead Us Not Into Temptation. (Chosen Books, 1986).

Battin, Margaret P. Ethics in the Sanctuary: Examining the Practices of Organized Religion. (Yale University Press, 1990).

Berkley, James D. Making the Most of Mistakes. (Word, 1987).

Bondi, Richard. Leading God’s People. (Abingdon, 1989).

Browning, Don S. Religious Ethics and Pastoral Care. (Fortress, 1983).

Browning, Don S. The Moral Context of Pastoral Care. (Westminster, 1976).

Chaffee, Paul. Accountable Leadership: A Resource Guide for Sustaining Legal, Financial, And Ethical Integrity in Today’s Congregations. (Jossey-Bass, 1997).

Cole-Turner, Ronald and Waters, Brent. Pastoral Genetics: Theology and Care at the Beginning of Life. (Pilgrim, 1996).

Exley, Richard, Mark Galli and John Ortberg. Dangers Toils and Snares. (Multnomah, 1994).

Fortune, Marie, Is Nothing Sacred? When Sex Invades the Pastoral Relationship. (Harper San Francisco, 1989).

Gill, Margaret. Free to Love: Sexuality and Pastoral Care. (HarperCollins, 1994).

Grenz, Stanley J. and Bell, Roy D. Betrayal of Trust: Sexual Misconduct in the Pastorate. Second Edition. (Baker, 2001).

Gula, Richard M. Ethics in Pastoral Ministry. (Paulist Press, 1996).

Hahn, Celia Allison. Growing in Authority, Relinquishing Control: A New Approach to Faithful Leadership. (Alban Institute, 1994).

Harmon, Noland. Ministerial Ethics & Etiquette: Revised Edition. (Abingdon, 1978).

Hensley, J. Clark. Preacher Behave! (Dallas Printing Co., 1985).

Hill, Alexander. Just Business: Christian Ethics for the Marketplace. (InterVaristy Press, 1997).

Hopkins, Nancy Myer, and Laaser, Mark, eds. Restoring the Soul of a Church: Healing Congregations Wounded by Clergy Sexual Misconduct. (ISTI, 1995).

Keenan, James F. and Kotva, Joseph, eds. Practice What You Preach: Virtue, Ethics and Power in the Lives of Pastoral Ministers and their Congregations. (Sheed and Ward, 1999).

Lebacqz, Karen. Professional Ethics: Power and Paradox. (Abingdon, 1985).

Noyce, Gaylord. Pastoral Ethics. (Abingdon, 1988).

Pierce, T. Burton. Ministerial Ethics: A Guide for Spirit-filled Leaders. (Logion Press, 1996).

Ragsdale, Katherine Hancock, ed. Boundary Wars: Intimacy and Distance in Healing Relationships. (Pilgrim Press, 1996).

Sanders, Randolph K. ed. Christian Counselling Ethics: A Handbook for Therapists, Pastors & Counsellors. (InterVarsity Press, 1997).

Taylor, Thomas F. Seven Deadly Lawsuits: How Ministers Can Avoid Litigation and Regulation. (Abingdon, 1996).

Trull, Joe E. and Carter, James E. Ministerial Ethics. (Broadman & Holman, 1993).

Wiest, Walter E. and Elwyn A. Smith. Ethics in Ministry. (Fortress, 1990).

Willimon, William H. Calling and Character. (Abingdon, 2000).

Wind, James P., et al, eds. Clergy Ethics in a Changing Society. (John Knox, 1991).

Journal Articles and Documents

Audette, Elizabeth. “Confidentiality in the Church: What the Pastor Knows and Tells,” The Christian Century (January 28, 1998), 80-81.

Bailey, Raymond H. “Ethics in Preaching,” Review and Expositor (Fall 1989), 533-536.

Berkley, James D. “Turning Points: Eight Ethical Choices,” Leadership (Spring 1988), 32-41.

Bugg, Charles. “Professional Ethics among Ministers,” Review and Expositor (Fall 1989), 562-569.

Crabb, Larry, et al. “Traits of a Sexually Healthy Pastor: Eight leaders define what it means to be whole,” Leadership (Summer 1995), 19 29.

Denham, Thomas E. and Melinda L. “Avoiding Malpractice Suits in Pastoral Counselling,” Pastoral Psychology 35:2 (Winter 1986), 83-93.

Faulkner, Brooks. “Ethics and Staff Relations,” Review and Expositor (Fall 1989), 555ff.

Fortune, Marie M. “Confidentiality and Mandatory Reporting: A False Dilemma,” The Christian Century (June 18-25, 1986), 582-583.

Fortune, Marie M. “Reporting Child Abuse: An Ethical Mandate,” in Abuse and Religion, ed. Anne L. Horton and Judith A. Williamson (1988), 189-197.

Goetz, David. “Sins of the Family: When a pastor’s touch became sexual harassment. A true story,” Leadership (Summer 1995), 52-65.

Hart, Archibald D. “Being Moral Isn’t Always Enough,” Leadership (Spring 1988), 25-29.

Hart, Archibald D. “Transference: Loosing the Tie that Blinds,” Leadership (Fall 1982), 110-117.

Jordan-Lake, Joy. “Conduct Unbecoming a Preacher,” Christianity Today (February 10, 1992), 26-28.

Kirk, Jerry. “A Way of Escape: How to win the personal battle against porn,” Leadership (Summer 1995), 84-88.

Mead, Loren B. “Caught in the Financial Bind: Reflections on Clergy and Money,” Congregations 23:4 (July/August 1996), 3-4.

Moeller, Bob. “When Your Children Pay the Price: How one pastor’s family withstood the trauma of sexual abuse in the church,” Leadership (Spring 1993), 86-95.

Nelson, James B. “Ethical Issues in the Ministry of Social Witness,” in Ethical Issues in the Practice of Ministry, ed. Jane A. Boyajian (Minneapolis: United Theological Seminary of the Twin Cities, 1984), 44-54.

New Zealand Baptist Churches. Ethical Principles and Guidelines for Pastors of New Zealand Baptist Churches. Adopted by Assembly Council March 2000.

Patterson, Ben. “Five Temptations of the Pulpit,” Leadership (Fall 1982), 105-109.

Phillips, Michael. “What I Can and Can’t Discuss At Home,” Leadership (Spring 1988), 52-56.

Shupe, Anson. “Economic Fraud and Christian Leaders in the United States,” in Wolves Within the Fold, 49-64.

The Editors. “How Common Is Pastoral Indiscretion?” Leadership (Winter 1988), 12ff.

The Editors. “Leadership Forum: Money: A Two-Edged Sword,” Leadership (Fall 1982), 119-131.

The Editors. “Leadership Forum: The Demands, Dilemmas, and Dangers of Pastoral Counselling,” Leadership (Fall 1980), 109-121.

The Editors. “The Temptations of Ministry: Improving Your Reserve. An interview with Charles Swindoll,” Leadership (Fall 1982), 16-27.

The Editors. “The War Within: An Anatomy of Lust,” Leadership (Fall 1982), 30-48.

The Editors. “When a Pastoral Colleague Falls,” Leadership (Winter 1981), 102-111.

United Methodist Church. “In Search of Unity: A Conversation with Recommendations For the Unity of The United Methodist Church.” The document is a product of two Dialogues on Theological Diversity Within The United Methodist Church held in 1997 and 1998.

Warner, Robyn. “Are You Living a Double Life?” Ministry (November 1990), 11-12.

Willimon, William H. “”Heard About the Pastor Who . . .? Gossip as an Ethical Activity,” The Christian Century 107:31 (October 31, 1990), 994-996.

Movies

The Apostle (Drama, 1997)

Leap of Faith (Drama, Comedy, 1992)

Elmer Gantry (Drama, 1960)

TV Series

ABC’s “Nothing Sacred” (1997-1998)

Websites

Advocateweb – http://www.advocateweb.org/hope/codesofethics.asp

(Australian Catholic) National Committee for Professional Standards –

http://www.catholic.org.au/media/integrity_in_ministry/iim_foreword.htm

Church of England Diocese of Ely (England) –

http://www.ely.anglican.org/ministry/protect/index.html

United Methodist (USA) – http://www.umc.org/gcsrw/resources/abuse_prg.html

Seventh Day Adventist (USA) – http://www.adventist.org/beliefs/main_stat41.html

APPENDIX

New Zealand Baptist Churches. Ethical Principles and Guidelines for Pastors of New Zealand Baptist Churches. Adopted by Assembly Council March 2000.

PRINCIPLE ONE

I will serve my local church with diligence and integrity

1.1 I will faithfully use my time and energies as pastor, teacher, preacher and administrator through proper work habits and responsible use of my time.

1.2 I will endeavour to be impartial and fair to all who are part of my church community. I will not abuse my position by taking advantage of those to whom I minister for purposes of personal, institutional, political or financial gain.

1.3 In my preaching responsibilities, I will give adequate time to preparation and prayer, so that my presentation will be biblically true and easily understood. I will constantly seek to improve my preaching.

1.4 I will avoid all forms of inappropriate sexual behaviour.

I will be vigilant to avoid sexual temptation, and will treat others with respect and decorum. I recognise that I am in a position of relative power in my dealings with others, and will never take advantage of this sexually.

In my visitation and counselling practices I will exercise great discretion when alone with a person of the opposite sex and recognise the value, where possible, of having another person nearby. Where potential difficulties exist within myself or in the other person, I will ensure I am not alone.

I recognise that any extra-marital sexual involvement will disqualify me from continuing in my current pastoral ministry, and possibly in any church in the future.

When I sense I am vulnerable, I will face up to this and seek help.

1.5 I will seek to develop leadership in others. I will endeavour not to be defensive over another person excelling in an area of ministry, but will encourage them in it.

1.6 I will seek the guidance of God to develop vision and direction for my ministry in the church. I recognise it is essential that I do not move ahead unless others have caught the vision and are willing to follow me.

1.7 I will recognise that my knowledge and ministry skills need to be continually extended and enhanced. In addition to personal study I will regularly attend courses, lectures, seminars and the like to learn and be encouraged in my ministry.

1.8 Where fees are charged for weddings, funerals or any other pastoral professional ministry, they shall be on the basis agreed by the church leadership.

1.9 As a full-time pastor, I will not accept any other paid work without the expressed consent of the church leadership.

1.10 I will seek to maintain good relationships with my employing church. When difficulties arise in my relationship with the church and/or its leadership team I will endeavour to achieve consensus and harmony to be best of my ability. Where consensus is not possible I will seek assistance from the leadership of the Baptist Churches of New Zealand and submit to their findings.

1.11 Ministry is primarily a divine calling and not employment. It is not my right to “fight to keep my job” when that compromises either my ministry or the ministry of my church.

1.12 In the light of 1 Corinthians 6: 1-8, I will never take the church or its leadership to Court, but will seek to resolve any disputes in accordance with 1.10 (above).

1.13 Confidentiality is an important part of my ministry. I will be careful not to share identifiable information gained via ministry relationships either with others, including colleagues, or in my preaching.

1.14 I will recognise the limits of my competence and refer those to whom I minister to others when this proves necessary or desirable.

PRINCIPLE TWO

I will maintain good relationships with other pastors

2.1 I will endeavour to relate well to other pastors, as partners in the work of God, respecting their ministry and co-operating with them. I will respect their different ministry styles and theological positions.

2.2 I will make it a priority to maintain contact with my colleagues, both Baptist and from other denominations, through personal meetings and regular support of pastors’ meetings and conferences.

2.3 I will be available to serve my colleagues and their families with counsel and pastoral support.

2.4 I will refuse to treat other colleagues as competition but, on the contrary, will support and encourage them in their ministry.

2.5 I will refrain from speaking negatively about a colleague, especially my predecessor or my successor.

2.6 a) I will not return to a former church for professional services, such as a wedding or

funeral, except after consultation/invitation of the resident pastor.

I will treat with respect and kindness any predecessor who returns to minister in my church.

2.7 If I become aware of inappropriate behaviour or misconduct in a colleague, I will, in love, confront my colleague about this rather than speak to others first. Where this action would be inappropriate, and in the event of serious misconduct, I will also approach those in denominational leadership.

2.8 If/when I retire or resign from the pastorate, and remain in the same church, I will not accept any position in the church unless I have the full approval of the current pastor and/or leadership.

PRINCIPLE THREE

I will be intentional and responsible in caring for myself

3.1 I will seek to love my God with all my heart, soul, mind and strength. Regular prayer and devotional reading of Scripture will be normal parts of my life.

3.2 I will continue to seek good mental and emotional health, endeavouring to maintain good relationships with others and with myself. I will deal with issues of my past and my personality with the aim of becoming more Christ-like.

3.3 I will recognise there are limits to the ministry that I can properly provide and that respect for my own health in ministry relationships and appropriate self-care should be upheld.

3.4 I will recognise my own need for recreation, refreshment and renewal for which at times I will call on the support and expertise of other ministers, Regional Superintendents and other professionals.

3.5 My relationships will be characterised by my being truthful in speech and behaviour.

PRINCIPLE FOUR

I will care for my family

4.1 I will be generous in giving my family the love and consideration they require. My first pastoral responsibility is to them.

4.2 I will be a loving partner for my spouse and seek to follow biblical patterns in my role as husband/wife. I accept that in our family our primary roles are husband, wife and parents to our children. I will encourage my spouse to work in ministry alongside me according to her/his gifting and family circumstances.

4.3 I will love my children and accept them as a gift from God. I will seek to be a caring role model, not imposing undue expectations upon them.

4.4 I will give my family the time they need from me.

4.5 I will endeavour to manage my finances in order to provide for my family ‘s needs in a responsible way.

PRINCIPAL FIVE

I will support my denomination

5.1 I will support and co-operate with the wider family of Baptist Churches, of which my church and I are part, recognising with gratitude its contribution to our life and ministry.

5.2 I will work to improve the strength and ministry of our denominational work.

5.3 I will accept and support the pastoral leadership of the Regional Superintendents, and will always be willing to receive their advice, encouragement or discipline.

5.4 If I am unable to minister within the framework and understanding of ministry

within Baptist churches I will resign my position within the church.

I will not be involved in starting or pastoring another church in the same

immediate locality as my previous church without the express approval of the Baptist Union.

PRINCIPAL SIX

I will be a good citizen

6.1 I will endeavour to obey the laws of my government unless they require disobedience to the law of God.

6.2 I will be honest and responsible in my finances by seeking to pay all bills on time and endeavour to avoid getting myself into a position where I am financially out of control. I will seek to live within my income.

6.3 I will seek to have positive input into my wider community through involvement in appropriate community enterprises/activities.

6.4 I will support biblical morality in the community through prophetic witness and social action.

Adopted by Assembly Council

March 2000

This draft prepared by Rowland Croucher, 21 September 2003

Please send comments and suggestions to him via email –