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Future Ministry Together

A report of the Lay Ministry Task Group

Terms of Reference

The 2000 General Assembly decided:

That the Assembly ask the Council of Assembly, in consultation with the Resourcing for Mission Policy Group, to establish a Task Group on the role of lay ministry in the Presbyterian Church of Aotearoa New Zealand to report, with possible legislative changes developed in consultation with the Book of Order and Judicial Reference Group, to the next General Assembly; the Task Group to consider the issues arising from the changing circumstances of lay ministry in the Presbyterian Church, including issues of baptising and membership of Presbytery.

Recommendations

(1) That Assembly affirm the ministry of the laos (the whole people of God) as the core of ministry within the Presbyterian Church, and the equipping of the laos for ministry as a priority for the Church.

(2) That Assembly affirm the importance of a well-trained ordained ministry of word and sacrament to resource, enable and empower the ministry of the laos. (Ordained ministry is charged with the responsibility to be a sign of the heritage and catholicity of the church.)

(3) That Assembly affirm the significance of the role of eldership and the need for ongoing training and support of elders.

(4) That Assembly recognise four strands of ministry of word and sacrament within the Presbyterian church as proposed in this report - these being:

(a) National Ordained Ministry (NOM) - nationally recognised through national assessment and training and confirmed through a call to a particular ministry charge.

(b) Local Ordained Ministry (LOM) - recognised through a careful process of discernment at congregation and presbytery level and confirmed through ordination and induction.

(c) Local Ministry Team (LMT) - A team of people inducted to fulfil the tasks of ministry, recognised through a careful process of discernment at congregation and presbytery level and confirmed through presbytery commissioning as a team ministry.

Within such a team individuals may be recognised by presbytery for training and ordination to a ministry of word and sacrament. These people would not be commissioned apart from a team.

(d) Amorangi ministry - self-supporting ministry in Te Aka Puaho, as outlined in the BoO, Appendix E-29 B

(5) That the Council of Assembly develop and adopt guidelines for presbyteries on the selection, ordination and training for LOM's and LMT's as suggested in this report.

(6) That the Council of Assembly develop and adopt appropriate training requirements and guidelines for the support of LOM's and LMT's as suggested in this report.

(7) That Assembly ask the Council of Assembly to develop and adopt an approved course in the celebration of Communion that is available locally or extramurally through presbyteries. This national assessment and recognition should ensure a consistent standard of training for all in the Presbyterian Church who are allowed to celebrate communion. Completion of this course to a satisfactory standard should be a pre-requisite for all who officiate at communion.

(8) That the Council of Assembly develop and adopt nationally recognised and assessed training modules (e.g., Baptism, Presbyterian Government or those courses deemed as necessary for those who enter LOM) for local use in Presbyteries.

(9) That in light of the above, Assembly allow, as an interim measure, LOM's to have full membership on Presbytery except where there is more than one LOM in a particular parish. Where a parish has more than one LOM then each parish has one full seat on presbytery which would be shared or allotted as appropriate.

(10) Where a parish chooses to form a LMT team, then that parish has the right to one full "ministry" seat on presbytery (along with their Elder's seat) which is allocated to one member of the LMT or shared between more than one member of the LMT of that parish..

(11) That Assembly ask presbyteries to consider running at least two half day courses each year on relevant areas of pastoral care, preaching, and worship.

(12) That Assembly ask the Beneficiary Fund Committee to look at the implications and requirements of LOMs joining the BF, and under what conditions they could join.

Executive Summary

Mandate

In 2000 Assembly agreed to ask that a Task Group be set up to consider the issues arising from the changing circumstances of lay ministry in the Presbyterian Church, including issues of baptising and membership of Presbytery. Members of Te Aka Puaho offered the generous gift of their experience of Amorangi ministry to the Assembly and the Task Group thanks them for their experience. The proposals contained in this report come with the support of the Equipping the Leadership Policy Group, the Council of Assembly and the Forum of Cooperative Ventures.

Vision

Every congregation needs as part of its life a ministry that has the confidence of the wider church (through the Presbytery) , is credible in the local context, connects the congregation to the wider church through word and sacrament, is credible ecumenically, and is appropriately resourced and supported. This must enable and support the congregation in responding to its

Ministry context, particularly in relation to rural communities or cultural issues.

Focus

The Task Group chose to focus on those situations in which lay people are performing a full range of ministry tasks. This was in order to concentrate on enabling and empowering the ministry of the Church and the whole people of God. Paradoxically, this led to a focus on opening gateways to ordination in different situations.

Proposal

The task group recommends that the church recognise and provide for four strands of ordained ministry:

• national ordained ministry - eligible for call or appointment throughout the church.
• local ordained ministry - ordained for local ministry functioning in a
• conventional relationship between inducted minister and elders.
• local team ministry - ordination for local ministry functioning in mutual ministry with other elders as one ministry 'portfolio' among others; no one person is inducted, a ministry support team is commissioned. While one or two people are ordained to ministries of Word and sacrament, they are commissioned as part of a team, and their ordination is linked to the ministry of the team.
• Amorangi ministry (self supporting ministry in Te Aka Puaho, as outlined in Book of Order, Appendix E-29 B) .

For this to be possible, the understanding of the role of national ordained ministers will need to change to reflect an enabling of the gospel, in which they are seen as resource people for all those undertaking ministry functions.

Implications

The selection of people for specific ministries will be dependent on the needs of the congregation and the approval of Presbytery. Training and support would ideally be provided locally, but within a national framework, and would be the responsibility of Presbytery. Ordination for these types of ministries is specific to the congregation, and is not considered portable.

Conclusion

The fact that some congregations by choice or circumstance do not have access to a minister of word and sacrament, and are looking to lay people to approximate this ministry means that the church needs to move urgently to find ways maintaining a credible and effective ministry in all congregations. The Task Group believes that opening new gateways to allow congregations appropriate trained, equipped and supported ministry is an exciting vision that addresses this urgent need, in which everyone participates in the mission of the Church.

Future Ministry Together

1. Vision

1.1 In discussing the ministry of the whole people of God, the Task Group found itself trying to come to grips with a conundrum: that ordained ministry and leadership within the church have become inextricably linked.

Paradoxically, our discussions led to suggesting paths to ordination for lay people. In order to clear our heads, we decided to envision what a mature church might look like. We offer this as a prelude to our report, which we see as a stepping stone towards this vision.

1.2 A mature church community might be one in which:

• There is a move from a community gathered round a minister to a ministering community.
• What is shared is not just received passively but acted on and shared again.
• Everyone participates in mission.
• Ministry responds to the context of the community and energy is released into the community at large.
• The demands of 21st century life are recognised and people can move in and out of participation according to energy and availability.
• The whole community engages with challenges as part of the journey.

We would like to see the Presbyterian Church as a community where anyone (lay or ordained) who is asked to take on a Christian ministry responsibility knows:

• They will be given clear directions, good supervision and appropriate training.
• Their contribution will be prayed for and celebrated.
• They will be able to do it for a time without feeling guilty for not doing it forever.

2. Mandate

2.1 In 2000 Assembly heard two Overtures seeking ways to enable the sacrament of baptism to be made readily available through local ministries. A specially adapted motion was put to Assembly which attempted to bring together the concerns that had been expressed in the Overtures and discussion.

Assembly agreed "that the two sacraments of the Presbyterian Church of Aotearoa New Zealand are Holy Communion and Baptism, and that the provision of each of these sacraments is necessary to the life of every parish."

2.2 The part of the motion that proposed "that the General Assembly agree in principle to the authorisation of elders to celebrate the sacrament of Baptism in a parish in which there is no ordained minister of Word and sacrament, such authorisation to be subject to the authority of the Presbytery/UDC," received only 58% support and so lies on the table.

2.3 In the course of the debate there were several thoughtful contributions which were sympathetic to the mood of the Overtures and which wrestled with some of the fundamental issues of doctrine and practice which are raised by the proposal. Members of Te Aka Puaho offered the gift of their experience of Amorangi ministry to the Assembly to use as it saw fit in responding to the issues raised. The Task Group accepts this generous gift and hopes that it has been used in the spirit in which it was offered.

2.4 Assembly also agreed to "ask the Council of Assembly, in consultation with the Resourcing for Mission Policy Group, to establish a Task Group on the role of lay ministry in the Presbyterian Church to report ... to the next General Assembly; the Task Group to consider the issues arising from the changing circumstances of lay ministry in the Presbyterian Church, including issues of baptising and membership of Presbytery."

2.5 The proposals contained in this report come with the support of the Equipping the Leadership Policy Group, the Council of Assembly and the Forum of Cooperative Ventures.

3. Focus

3.1 Both the terms of reference and expectations for this task were very broad. The Task Group had to balance this with the need to produce credible recommendations in time for Assembly 2002.

3.2 Three aspects of ministry which are important for the future of the church in its mission need to be held in balance. Of these three the Task Group has chosen to concentrate on only one: ensuring a credible and effective ministry for every congregation. This most clearly addresses the issues raised by the Assembly motion.

3.2.1 The ministry of the whole people of God (the laos) .

This is firstly an expression of our calling as Christians and our baptism, and is to be expressed in our commitments and relationships daily, in society at large. Thus 'lay ministry' as a term, if it is used to refer only to roles associated with the ordained ministry and focused on the internal life of the church, can appear to devalue this wider understanding of lay ministry. In choosing to focus on a very church based aspect of ministry the Task Group is concerned to also alert the church to the need for major new thinking and resourcing in relation to the primary 'lay ministry': the ministry of the people of God in the world.

3.2.2 Credible and effective ministry for every congregation.

Every congregation needs as part of its life a ministry that has the confidence of the wider church (through the Presbytery) , is credible in the local context, connects the congregation to the wider church through word and sacrament, is credible ecumenically, and is appropriately resourced and supported.

The fact that some congregations by choice or circumstance do not have access to a minister of word and sacrament in this role, and are looking to lay people to approximate this ministry means that the church needs to move urgently to find ways of maintaining a credible and effective ministry in all congregations.

3.2.3 A well trained ordained ministry with ministers equipped and eligible to be called to appropriate positions throughout the church.

While ordained ministers will continue to provide core ministries of word and sacrament, the Task Group foresees a necessary change in focus to more regional responsibilities and the equipping of others in ministry. The credibility of ordained ministers is based on standardised selection, a comprehensive training to a national standard. Their continued credibility is reflected in being available for call or appointment.

4. The Debate

4.1 There are a number of problems identified with lay ministers carrying out functions normally requiring an ordained minister. Some of these arise from concerns expressed by Assembly, others from discussions with lay people in these positions.

4.2 There is concern for the quality of ministry where the person leading a congregation has not had an appropriate or comprehensive theological education. It was felt by some members of the 2000 Assembly that there were some lay positions which were unsupported and unaccountable to anyone. On the other side of this question is the lay person in such a position who feels undervalued and frustrated by lack of support from the presbytery or national church.

4.3 There are contexts in which appropriate ministry might be best supplied by a person who is not eligible for national ordination. Examples include a congregation of non-English speakers who feel that someone who speaks their own first language best suits their ministry requirements or a congregation that recognises ministry gifts in a person who is not able to spend two years away in Dunedin (someone with an elderly parent or children to care for, for instance) . The Task Group also identified the possibility of a congregation that, while having an ordained minister, wanted to commission a lay person for some particular ministry which reflected sacramental responsibilities.

4.4 In every case the mission of each parish must be the first priority, not just perpetuating the status quo. Any person engaging in ministry with a congregation must focus and enable the ministry of the whole congregation rather than simply becoming an agent of the congregation.

4.5 The Task Group saw a danger in embracing either of two extreme positions: removing all barriers to lay people carrying out the full range of ministry of word and sacrament or tightening up the rules and regulations to place firmer boundaries around how and by whom the tasks of ministry may be carried out.. The first of these positions was seen to be a destabilising influence on the ministry of word and sacrament, while the second seems likely to encourage congregations to "get around" the regulations in order to achieve its ends. Neither of these options recognises the diversity of cultural understandings of ordination, nor do they respect the historic commitment to the Presbyterian style of government.

4.6 There are ecumenical considerations in regard to co-operating ventures, particularly those where the sacramental functions of a minister/priest play a larger part than in the Presbyterian Church.

4.7 Issues relating to employment law have not been investigated by the Task Group. However, it is imperative that the employment status of lay people in ministry be given appropriate consideration.

5. Our Proposal

5.1 Explanatory notes

5.1.1 The task group recognises the significance and history of using the term 'ordination' for both elders and ministers of word and sacrament. The different uses of this term are spelled out well in the Book of Order (Appendix D-3) . In this report, for the sake of clarity, we will use the terms 'ordination' and 'ordained' to refer to anyone ordained by a presbytery for a ministry of word and sacrament.

5.1.2 We will use the term 'appointment' to refer to any such position or the taking up of such a position.

5.1.3 Although in this report the term 'presbytery' is used without reference to Union District Councils (or Union Church Councils) , every reference to Presbytery refers also to UDCs/UCCs who exercise the role, responsibility and authority of presbytery.

Aspects of a credible and effective ministry for every congregation

The following significant aspects of Presbyterian life and tradition emerged as threads which were important to weave into our proposal to ensure a firm basis for new models of ministry we hope will come to light.

5.2.1 Presbyteries

The role of Presbyteries is fundamental to any approach to authorising, recognising and supporting ministries which connect congregations to the wider church. Presbyteries are the expression of catholicity in the Presbyterian Church and so carry the role of oversight in relation to the administration of the sacraments of the church and the order and quality of ministry exercised within its bounds. To put it simply, presbyteries are responsible for the quality assurance and safety of ministry and the integrity of the teaching and sacraments of the church. We believe that the role and functioning of Presbyteries will need to be enhanced to provide for new expressions of ministry appropriate to local mission.

5.2.2 Supporting the Ministry of the Whole

The ministry of the whole people of God needs to be central. The ordained ministry and ministries of leadership within the church need to be focussed on enabling the ministry of the whole people of God to be faithful and effective. A shift in understanding of ministry seems to be needed in which we are likely to see less emphasis on the minister doing the ministry for the congregation. Two new possibilities are to be encouraged; the ministry of mentoring, enabling and connecting, and the ministry of focussing the life of the congregation in word and sacrament in partnership with other ministries held by others (e.g. pastoral care, worship leading, outreach, Christian nurture, age specific ministries, leadership development) .

5.2.3 New life to Eldership

The Reformed tradition has treasured the practice of governance by councils of elders. This has often been expressed through the oversight of the Session and through the pastoral districts under care of particular elders. Elders have had a role with the minister in worship and sacraments. It seems timely to encourage developments to see an understanding of eldership as shared ministry with a range of 'portfolios' recognising particular elders taking responsibility for co-ordinating and focussing particular aspects of the congregation's ministry. Oversight remains the preserve of the Session or Parish Council as a whole, but elders would normally be called to hold particular portfolio within and for the council.

5.2.4 Accessible and relevant selection processes and training

A selection process for candidates for the ministry of word and sacrament is needed that both maintains some broad criteria of acceptability set nationally and respects rigorous processes of local discernment as to community credibility. With this is needed a training approach that respects both nationally set standards and the combination of verified prior learning and experience and training that can be done either locally or in accessible blocks. Both selection and training will need to be under the direct authority of the Presbytery while drawing on national resources and frameworks.

5.2.5 Structures of support, accountability and learning

One of the glaring deficiencies in relation to lay supply arrangements at present is the variability of, and in some cases lack of, workable structures of support, accountability and learning. While the church has some traditions, practices and regulations covering the appointment of its ordained ministers, little is in place for others in pastoral ministries. The primary accountability for the public ministries of the church needs to rest with presbyteries. Presbyteries also have responsibility for the collegial support of their ministers and for their continuing ministry formation. Presbyteries need to implement formal mentoring, supervision, collegial support and on-going learning strategies for all those exercising public ministry, whatever their status.

5.2.6 'Citizenship' in the wider church

The Task Group is concerned that the church respects the evident desire of many congregations and lay supply ministers to exercise their ministries as 'good citizens' of the church. This will require change of regulations and practices to make provision for the increasing diversity of ministry approaches being born out of local mission necessity. Not to make such provision at this stage in the church's life is likely to lead to steady disintegration as more and more congregations and ministers find they are frustrated in their local mission by the structures of the church.

Areas needing to be addressed include providing more 'gates' to ordained ministry and providing for full participation in the life of a presbytery where congregations do not have the conventional minister/elder option.

The linking of training-ordination-stipend-parish minister is, of necessity in many parishes, already breaking down. The regulations must reflect the desire of these parishes to live within the rules and regulations of the church and enjoy the benefit of effective ordained ministry within their midst.

6. Four Strands of Ordained Ministry

6.1 The Task Group recommends that the church recognise and provide for four strands of ordained ministry;

• national ordained ministry (eligible for call or appointment throughout the church) ,
• local ordained ministry (ordained for local ministry functioning in a conventional relationship between inducted minister and elders) ,
• local ministry team (ordained for local ministry functioning in mutual ministry with other elders as one ministry 'portfolio' among others; no one person is inducted, a ministry support team is commissioned. While one or two people are ordained to ministries of Word and sacrament, they are commissioned as part of a team and their
• ordination is linked to the ministry of the team) ,
• Amorangi ministry (self supporting ministry in Te Aka Puaho, as outlined in Book of Order, Appendix E-29 B) .

7. National Ordained Ministry (NOM)

7.1 National ordained ministry (NOM) comprises all those already on the ministerial roll of the church who are eligible for appointment throughout the church It will also include those in the future who are selected, trained and ordained according to the criteria set by the national church for those eligible for appointment throughout the church.

7.2 The 'teaching elder' in partnership with other elders is an important part of the reformed understanding of ministry. This emphasises that leadership in a congregation is to be shared. The assumption that all aspects of leadership are expected to reside in the single (national ordained) minister within the congregation is naive, inconsistent with the reformed understanding of ministry and ultimately dangerous. As new models of ministry evolve, national ordained ministers will be required to equip and support leaders within the church.

7.3 The work of this Task Group does not extend to defining training for the national ordained ministers. However, we would like to emphasise that any guidelines and expectations which are developed for local and team ordained leaders should apply to nationally ordained clergy also.

7.4 The Task Group affirms the role of national ordained ministers, and invites the church as a whole to consider what gifts are needed in the people called to this particular face of ministry and mission in our time and place.

8. Local Ordained Ministry (LOM)

8.1 Principles

8.1.1 LOM provides for circumstances in which a congregation of necessity or choice seeks to appoint a person who is suitable for ministry in that community without needing to meet the criteria for national ordained ministry.

8.1.2 LOM provides a way for a suitable person to be ordained by a presbytery for ministry in a particular context.

8.1.3 The model of ministry envisaged is very similar to conventional ministry as we have known it, in that a minister is inducted as a minister for a congregation and shares the oversight of the congregation with a Session or Parish Council and any other minister. The position may be stipended, part-stipended or non-stipendiary, and the 'terms of call' are approved by the presbytery.

8.1.4 The main differences from NOM are the eligibility of the ordained person for other positions, and the processes of assessment and training.

8.1.5 A person ordained for LOM is not normally eligible for appointment to any ministerial position in the church other than the one for which they were ordained. LOM appointments will be for defined periods. Special provisions cater for exceptions.

8.1.6 The distinctiveness of this type of ministry will require particular assessment and training processes which recognise the particular community context.

8.1.7 Assessment would allow for consideration of the local context of ministry and the candidate's suitability and credibility in that context.

8.1.8 Training would allow for consideration of prior experience, skills, aptitudes and training, and be provided through local, distance and block course methods. While some training would be expected before ordination and appointment, much training would be regarded as an on-going commitment rather than a pre-requisite.

8.1.9 Provision is made for a probation period during which time a person may hold a ministry position and be expected to undertake some training and assessment before ordination and induction.

8.2 Discernment Process

8.2.1 'Discernment' rather than 'assessment' describes best the process appropriate to selection for this form of ministry. The reason for this is that what is being considered is not simply the suitability of a candidate but the appropriateness of the whole package comprising the congregation, community and candidate along with the process that has been followed by the congregation to decide to seek such an appointment. Discernment also speaks of a communal spiritual process. Only if a presbytery is satisfied as to the appropriateness of the model of ministry, the local discernment in relation to the model and the person, and the aptness of the candidate for the particular context will it agree to proceed with LOM.

8.2.2 At the congregational level the process will include a thorough examination of the ministry needs of the congregation and a strong case put to Presbytery as to why LOM is appropriate rather than NOM or LTM. This case will be based on evidence of a process of congregational consultation and discernment and an understanding of the local context for mission and ministry.

8.2.3 A LOM position needs to be recognised by the presbytery. The initiative may be brought to Presbytery as a result of the work of a Board of Nomination or by a Session or Parish Council. In either case a Board of Nomination will be established by the Presbytery to satisfy Presbytery that the congregational process above has been thorough.

8.3 Appointment Process and Role of Presbytery

8.3.1 Presbytery has two distinct but connected functions in dealing with a LOM appointment. The first relates to the discernment process outlined above, and is overseen by a Board of Nomination. The second is as the ordaining and inducting authority of the church.

8.3.2 In this second role, Presbytery will need to be assured that the candidate proposed can fulfil the basic requirements of the church for its ministers and will be appropriate in the particular situation. National guidelines for these requirements will be prepared. Presbytery will also need to be satisfied with a training agreement worked out with the candidate and a training adviser from the national Service Team. Guidelines specifying required competencies will also be prepared nationally. Presbytery will confirm any period of probation and will exercise a review process at its conclusion. Presbytery will arrange for ordination and induction following procedures as for NOM.

8.4 Training

8.4.1 Training for LOM is tailored to the individual and the situation subject to a nationally agreed set of competencies. The focus is on verifiable or demonstrated competency rather than on any particular qualification or training. In other words training will be designed to complement existing competence and be appropriate to the circumstances of the ministry situation. In addition to systematically working on specified competencies each person in LOM will be expected to undertake regular and ongoing training relevant to their ministry. In every case a training agreement will be worked out with the LOM that will be reviewed annually and will include training indicated on the competency schedule and components of continuing ministry formation. Each training agreement will include a Mentor (supervisor) appointed by the presbytery and a training advisor from the national Service Team (usually a member of the School of Ministry faculty or a Mission Resource Team Co-director) .

8.4.2 The LOM will take responsibility for their own learning and will be expected to use their Mentor (supervisor) on a regular basis to reflect on their experience and learning.

8.4.3 The training advisor will help negotiate the training agreement, review the agreement annually and will report to the Presbytery and the Equipping the Leadership, Personnel Workgroup twice yearly as to the progress of the minister.

8.5 Portability

8.5.1 A person ordained for LOM is ordained on the understanding that it is for a particular appointment and that they are not eligible for call or appointment elsewhere in the church. If such a person moves to another situation or finishes the term of their appointment they will remain a minister of the church without a charge. This is in line with the Statement on Ordination in the Book of Order (Appendix D-3 (2) "Induction or appointment is a distinct and separate act which accompanies ordination and at the same time limits the sphere within which the powers conferred by ordination may be exercised") . The status of the minister would be 'minister within the bounds.'

8.5.2 In the event that a LOM is proposed as the appropriate minister in a subsequent position then the same process of local and presbytery discernment would need to happen without prejudice. If the appointment was confirmed, the candidate in this case, would, of course, not need to be ordained.

8.5.3 If the LOM sense a call to NOM then he/she would go through the normal assessment procedure for NOM, although their experience in a LOM position may be taken into account in determining requirements in the Ordination Studies programme. We do not envisage this as a short-cut into NOM to avoid the normal procedures as set down by the National Church.

8.6 Participation in Presbytery

8.6.1 A LOM would be the minister of the congregation and as such take a seat in Presbytery in the normal way. Once the minister no longer holds appointment their status in the Presbytery will be simply as a minister within the bounds. (see Book of Order, Appendix D-3 (3) , and Appendix E-8) and where more than one LOM is associated with a parish, the parish would have full seats on Presbytery for ordained ministry and for eldership as defined in regulation 124.

8.7 Beneficiary Fund

8.7.1 This needs to be worked out with the Beneficiary Fund Work Group. While we would not necessarily see this as a right of the LOM, we do see that there would be some situations where the appointment is sufficiently long to warrant this person being eligible to become a member of the Beneficiary Fund. We would ask the Beneficiary Fund committee to look at the possibilities and requirements for people in this situation.

9. Local Ministry Team

9.1 Principles

9.1.1 LMT provides for circumstances in which a congregation chooses to develop a model of ministry based on their own gifts and shared responsibility for their mission and seek to do this without anyone as 'minister of the parish'. Ministry roles are shared among members, especially among the elders, with individuals accepting the congregation's call to specific responsibilities. Within this model LMT provides a way for suitable persons to be ordained by a presbytery for a ministry of word and sacrament as part of the network of other ministries.

9.1.2 The model of ministry envisaged is very different from conventional ministry as we have known it in that no minister is inducted as the minister of the congregation. While one or more people may be ordained within the leadership of the congregation, this ministry is only to be seen as a part of the whole. It is the model of ministry itself that is authorised by Presbytery, not an individual and it is the cluster of people accepting ministries of leadership in the congregation who are commissioned by Presbytery. No one person inducted.

9.1.3 It will often seem wise for a congregation to call more than one person (but not more than three) to LMT ordination. This will help emphasise that a LMT minister is not the minister of the parish, and shares the load with others. The burden of ministry is not left on any one unpaid person.

9.1.4 While this model does not preclude some payment of individuals for aspects of ministry, there should be no assumption that those ordained for LMT will receive any payment.

9.1.5 As with LOM, a person ordained for LMT is not normally eligible for appointment to any ministerial position in the church other than the one for which they were ordained. LMT ministers will be recognised as ministers in their congregations for defined periods, after which the presbytery will review the model and the re-commissioning of the 'team' with the congregation.

9.1.6 The assessment and training processes required for this situation would fit within national frameworks which recognise the distinctive nature of this kind of ministry. Assessment would allow for consideration of the local context of ministry and the candidate's suitability and credibility in that context.

9.1.7 Training would allow for consideration of prior experience, skills, aptitudes and training, and be provided through local, distance and block course methods. While some training would be expected before ordination and appointment, much training would be regarded as an on-going commitment rather than a pre-requisite. Wherever possible, training will be managed in such a way that it does not focus on the individuals who are ordained, but equips all those in the congregation participating in shared ministry.

9.1.8 Provision is made for a probation period during which time a person may hold a ministry position and be expected to undertake some training and assessment before ordination and commissioning.

9.2 Discernment Process

9.2.1 As with LOM, 'discernment' rather than 'assessment' describes best the process appropriate to selection for this form of ministry. Again, only if a presbytery is satisfied as to the appropriateness of the model of ministry, the local discernment in relation to the model and the persons, and the aptness of the candidates for the particular context, will it agree to proceed with LMT.

9.2.2 At the congregational level the process will include a thorough examination of the ministry needs of the congregation and a strong case put to Presbytery as to why LMT is appropriate and sustainable. This case will be based on evidence of a process of congregational consultation and discernment and an understanding of the local context for mission and ministry.

9.2.3 LMT in any congregation needs to be recognised by the presbytery. The initiative may be brought to Presbytery as a result of the work of a Board of Nomination or by a Session or Parish Council. In either case a Board of Ministry Discernment will be established by the Presbytery, with composition as for a Board of Nomination, to satisfy Presbytery that the congregational process above has been thorough.

9.3 Call/Appointment Process and Role of Presbytery

9.3.1 Presbytery has two distinct but connected functions in dealing with a LMT appointment. The first relates to the discernment process outlined above, and is overseen by a Board of Ministry Discernment. The second is as the ordaining and authorising authority of the church.

9.3.2 In this second role, Presbytery will need to be assured that the candidates proposed can fulfil the basic requirements of the church for its ministers and will be appropriate in the particular situation. National guidelines for these requirements will be prepared. Presbytery will also need to be satisfied with a training agreement worked out with the candidates, the congregation and a training advisor from the national Service Team. Guidelines specifying required competencies and levels will be prepared nationally. Presbytery will confirm any period of probation and will review the candidates' progress. Presbytery will arrange for ordination and a commissioning of those sharing in the ministry in a way that is both true to the traditions of the church in relation to ordination and recognises and affirms the shared nature of the ministry of the congregation.

9.4 Community of Ministry

9.4.1 It is of the nature of LMT that ministry is thought of and exercised in community with others. This will include elders with special responsibilities such as pastoral care, bereavement and funeral ministries, administration, worship leading, outreach ministries and social service. Those with ministry responsibility, including those who are ordained, are to see their role as focussing and enabling the ministry of the whole congregation rather than simply becoming agents of the congregation.

9.4.2 Part of this community of ministry is an important and essential role filled by presbytery appointment. Each congregation or parish adopting LMT will have an experienced minister appointed by the presbytery to be a resource minister to the congregation and those sharing the ministry. The resource minister will act as a ministerial advisor to the ordained members and help the development of collaborative ministry among the 'team'. The resource minister has a role in encouraging and supporting individual and shared learning.

9.5 Training

9.5.1 Training for LMT is tailored to the individuals and the congregation and works towards the candidates meeting a nationally agreed set of competencies. The focus should be on verifiable or demonstrated competency rather than on any particular qualification or training. A further focus is on establishing competency and cohesion in the congregation as a whole in its shared mission and ministry. In addition to systematically working on specified competencies each person in LMT will be expected to undertake regular and ongoing training relevant to their ministry. In every case a training agreement will be worked out with the LMT ministers that will be reviewed annually and will include training indicated on the competency schedule and components of continuing ministry formation. Each training agreement will include the resource minister or a suitable person appointed by the presbytery.

9.5.2 As people involved in LMT are likely to be voluntary unpaid ministers (possibly with other jobs) , training requirements will be flexible, except for specific expectations relating to the specific roles that they fulfil (i.e. anyone officiating in sacraments needs to complete appropriate National training) .

9.5.3 The LMT will take responsibility for their own learning and will be expected to use the resource minister on a regular basis to reflect on their experience and learning. It is important that there are colleagues and advisors available to support and review LMT participants, as these have the most potential to feel they are not "real" ministers.

9.5.4 The training advisor will help negotiate the training agreement, review the agreement annually and will report to the Presbytery and the Equipping the Leadership, Personnel Workgroup twice yearly as to the progress of the minister.

9.6 Portability

9.6.1 A person ordained for LMT is ordained on the understanding that it is for a particular appointment and that they are not eligible for call or appointment elsewhere in the church. Thus, normally, if such a person moves to another situation or finishes the term of their appointment they will remain a minister of the church without a charge. This is in line with the Statement on Ordination in the Book of Order (Appendix D-3 (2) "Induction or appointment is a distinct and separate act which accompanies ordination and at the same time limits the sphere within which the powers conferred by ordination may be exercised") . The status of the minister would be 'minister within the bounds.'

9.6.2 In the event that a member of a LMT is proposed as the appropriate minister in a subsequent position then the same process of local and presbytery discernment would need to happen without prejudice. If the appointment was confirmed, the candidate in this case would, of course, not need to be ordained.

9.7 Participation in Presbytery

9.7.1 Where there is more than one person ordained in a LMT congregation it will be a matter for the Parish Council to decide as to which minister and which elder take a seat in Presbytery. LMT ministers not on Presbytery may be associated with Presbytery or will be ministers within the bounds. Once the minister no longer holds appointment their status in the Presbytery will be simply as a minister within the bounds. (see Book of Order, Appendix D-3 (3) , and Appendix E-8)

9.8 Beneficiary Fund

9.8.1 A LMT minister will not be part of the Beneficiary Fund.

10. Consequences of implementation

10.1 The Task Group recognises that its recommendations significantly affect the lives of many congregations and individuals in ministry. In proposing a shift to a new range of ministry options and the elimination of some current practices, the task group is also proposing appropriate transition arrangements that would include continuing to recognise existing appointments for their current term and the need for transition processes to allow congregations and individuals to regularise their positions for the future as appropriate.

11. Implications

11.1 The proposals contained in the above report will, if adopted, have implications in a number of areas of church life. The following section describes some of the implications we are aware of in the areas of ordination, limited local ministry, lay supply, elders celebrating communion, selection, training, the role and function of presbytery, and employment relations.

11.2 Ordination

11.2.1 As soon as the Task Group began its deliberations it became clear that part of our task required examining our understanding of ordination, in particular the role of those ordained to the ministry of word and sacrament on behalf of the whole Presbyterian Church of Aotearoa New Zealand. Where lay people are increasingly part of the many ministries of the church, the clergy are being forced to reconsider their own roles in ministry. This calls for a transformation of the role of national ordained ministers within the culture of the church.

11.2.2 The Task Group (which includes ministers of word and sacrament) believes that one of the obstacles to the church's responding to the changing environment in which it operates is the power and control that resides in the clergy, who quite often clearly have an interest in perpetuating the status quo. However, the status quo is shifting whether we like it or not, and the feeling of the task group is that where possible the church should be anticipating this through its structures and regulations rather than using those structures and regulations to deny the changes that are occurring.

11.2.3 The Book of Order generally assumes a model where one minister has pastoral charge of one parish. Where this is not possible or not desirable the regulations are something to be 'got around' rather than guidelines enabling parishes to develop models of ministry that are responsive to their circumstances.

11.2.4 It was also recognised that in order for any proposal to be effective and valid culturally and ecumenically, and in co-operating ventures, there was a need to consider the concepts surrounding ordination seriously and deeply.

11.2.5 The Task Group wishes to affirm the current understandings of ordination expressed in Appendices D3 and D4 of the Book of Order, and in the spirit of paragraphs D3-1, and D4-E(vi) wants to widen its scope by including two additional expressions of ordained Ministry.

11.3 Consequences for Limited Local Ministry, Lay Supply and Elders at Communion

11.3.1 The Task Group believes that the new provisions recommended in this report mean that there will no longer be any need for the provision in the Book of Order for Limited Local Ministry.

11.3.2 Provision for lay supply will only be needed for exceptional and short term situations, including some situations that require a probationary training period before Ordination by the Presbytery. Regulations need to make it clear that lay supply can be used at the discretion of a Session or Parish Council for no longer than three months and by consent of Presbytery for a further three months only. Existing lay supply arrangements will need to be brought into line with the proposals for LOM.

11.3.3 The provision for elders to administer communion may still be considered useful in some situations, but the Task Group submits that those situations will be fewer with the advent of new paths to ordained ministry. The task group believes it is preferable to encourage and enable each congregation to adopt a sustainable form of ministry of word and sacrament which is fully authorised and recognised by the wider church.

11.4 Selection

11.4.1 Selection of individuals/teams for NOM, LOM, LMT will be based on principles of

• discernment of call/commission by the appropriate body and
• transparency of process

11.4.2 At present some appointments, especially lay ministry appointments are made without due process. The task group observes that lay ministry appointments may, occasionally, be used as a way of circumventing such processes. The recommendation of the task group is that the selection process for NOM remains as it is at present. (BOO Appendix E 13)

11.4.3 Selection for LOM would involve discernment at parish and presbytery level of a model of ministry (for example see West Coast) which suits the mission and ministry needs of the parish and is consistent with the mission and ministry needs of the region. A Board of Discernment would then be formed to determine an appropriate process to identify and select people who would bring the skills and gifts needed to resource the ministry model. The composition of the Board of Discernment would be the same as for a Board of Nomination.

11.4.4 Selection for LMT would also involve discernment at parish and presbytery level and a similar process of selection.

11.4.5 These principles ensure that the appointment is made on the basis of the mission and ministry needs of the parish. By establishing ownership of the process and its outcome at presbytery level, they help create a climate of safety for parishes and the people leading them in ministry.

11.4.6 It is anticipated that policy groups will need to develop the protocols for selection suggested by this report.

11.5 Training

11.5.1 In keeping with a strong tradition within the Presbyterian Church of having a well trained leadership, it is important that we develop adequate training for the Ministry of the Church. While the church has been good at providing training for the NOM over the years, it has been lax in its provision of training for lay ministry.

11.5.2 Training is part of the culture of the Presbyterian church, but current training tends to focus on existing models rather than future possibilities. There is a need for recognition and training of lay leaders which acknowledges the many gifts and skills that lay people already bring to the church community, rather than looking on lay leaders as second best. Establishing multiple training modes for ministry is a step towards enabling the ministry of the whole people of God.

11.5.3 As with selection, it is anticipated that policy groups will need to develop the protocols for training suggested by this report. It was felt that there could be much more sharing of resources throughout the country.

11.5.4 Training needs can be divided into four areas:

• Theological education
• Preaching and pastoral care.
• Church politics and Practical Training
• Leadership training

11.5.5 Some basic ground-rules for training:

(a) All LOM and LMT should have some on-going training.

(b) The minimum requirements should be comparable to those expected of NOM as laid down in the Book of Order. NOM have study leave entitlements of 1 day per month and are expected to complete an average of 10 cmf points each year. This could be reflected in units so that each LOM and LMT should complete 30 units of study each year with each unit being equivalent to a half day of study or a course attended (courses to be approved by the Presbytery appointed supervisor) .

(c) Those in part-time positions should complete the equivalent units on a pro-rata basis (i.e., a person in a half time position should complete 15 units)

(d) The minimum required training should be considered as part of the paid portion of the person's work. Additional training may also be considered.

(e) The LOM or LMT should be entitled to reimbursement of an appropriate level of reimbursement of training related fees and travel costs.

(f) Certain areas of training will be compulsory for those who will be ordained into either a LOM or LMT position. These will include courses that cover the sacraments and church polity. Other courses may also be considered essential.

(g) Those in unpaid positions should be expected to attend locally run Presbytery training events in relevant areas of ministry (i.e. preaching course for those who are preaching. These people should be able to expect their course fees and travel costs to be met by the local parish.

11.6 Presbyteries

11.6.1 Presbyteries are crucial in this proposal. We believe that it is important to strengthen the role of the presbytery particularly in the area of oversight of parishes. Presbyteries have the responsibility of providing credible and effective ministry to every congregation and to ensure the availability, quality assurance and safety of ministry. They have the responsibility for strategic mission and human resource planning.

11.6.2 In order to achieve this we need to have healthy presbyteries. Considerable work on this has been done elsewhere. We support the concept of larger presbyteries meeting less often as a whole group, and operating more in local committees. For presbyteries to be healthy, they need both the preventive medicine of on-going training and collegial support as well as surgery at times when they face the truth of situations and make radical changes in the way they work. Presbyteries need to constantly be looking at ways to be healthy that may at times break from traditions, normal practice or existing divisions.

11.6.3 In our proposal the presbytery has a significant role in the following areas:

11.6.4 Discernment of parish/congregation needs. In a vacancy, or even during a visitation, the presbytery has an important rule in discerning the best way forward for a particular parish. This may involve being creative in ways of approaching ministry for the best health of the particular situation, looking for alternative models of ministry for individual congregations, and generally making it hard to make poor decisions, and easier to make good ones.

11.6.5 Corporate responsibility. Presbyteries have a corporate responsibility to parishes to ensure the best use of available ministry. They need always to be looking toward the bigger picture of the church, and not simply the individual congregation, although both need to be considered for the best solutions.

11.6.6 Ordination/Induction. Presbyteries will have greater flexibility in discerning the best way forward for a parish. They will be able, in consultation with the Service Team, to ordain and induct appropriate people to ministry roles within the parish.

11.6.7 Oversight. Presbyteries have an on-going role in mentoring. Presbytery should appoint a mentor for each person, in consultation with the person concerned. This is not intended to take the place of supervision, which should be expected of every minister.

11.6.8 Training. Presbytery has the responsibility to ensure the continuing training and ministry formation of all its ordained members. It also has a responsibility to provide training events in various areas of ministry for parishes within its region. We would like to see at least two significant training events in every presbytery (or region) every year.

11.7 Employment Relations Act

11.7.1 The BoO Rewrite Committee is currently looking at conditions of employment. Section E19 relating to lay workers is now out of date and not consistent with new employment requirements. The BoO rewrite committee helped the task group define three levels of employment reflected at parish level:

• Ordained ministry recognised and appointed by Presbytery (including part-time and unpaid)
• Presbytery approved positions that are appointed and recognised by the parish (for example, elders, lay preachers, counsellors, family workers, community nurse, etc..)
• Parish approved and recognised positions over which presbytery has no say (i.e. secretary, property manager, organist, choir director, etc.)

11.7.2 Appropriate employment guidelines and job descriptions are being drawn up. This has been simplified as the work of those in ministry roles will fall within Presbytery defined parameters.

Sally Carter

Tom Waight

Conveners

Lay Ministry Task Group

(Extra Report)

Recommendations

13. That regulation 4 be amended so the words in brackets read as follows: "(except Amorangi, Local Ordained Ministers, those ordained for Local Ministry Teams and retired ministers).

14. That regulation 182 be amended to read:

"Presbyteries have under their supervision all students for the ordained ministry ordinarily residing within their bounds. The process of assessment, training and licensing is set out in the Student Regulations, Appendix E-13. The Presbytery is responsible for licensing students who have satisfactorily completed the required pre-ordination training. In the event of disagreement between a Presbytery and the Principal of the School of Ministry concerning the termination of a student's course at any stage of training, the National Assessment Work Group shall act as arbiter."

15. That regulation 183 be amended to read:

183. Application to Presbytery

Application for acceptance as a student for the ordained ministry shall be made in accordance with the processes outlined in the Student Regulations, Appendix E-13. A medical report from an approved medical practitioner will be required from all candidates before attending the assessment programme.

16. That regulation 185 be amended to read:

185. Acceptance of Candidate

For candidates for National Ordained Ministry the National Assessment Work Group, if satisfied with the candidate's suitability in respect to character and gifts for the work of the ordained ministry, may accept the candidate as a student for ministry. For candidates for Local Ordained Ministry or ministry in a Local Ministry Team the National Assessment Work Group, if satisfied with the candidate's suitability in respect to character and gifts for the work of that ministry, may recommend to the presbytery that the candidate is suitable for acceptance as a student for ministry.

17. That regulation 186 be amended to read:

186. Membership of a Congregation

Students for National Ordained Ministry become communicant members of a Congregation in the centre where they are undertaking foundational studies or in Dunedin if at the School of Ministry, and inform the Principal of the School of Ministry accordingly. The Principal has power to grant exemption in special cases. Students for Local Ordained Ministry and Local Ministry Teams shall continue as members of the congregation for which they have been identified as a student for ministry.

18. That regulation 188 be amended to read:

188. Transference

If the National Ordained Ministry student, at any stage of the trials, requires to remove beyond the bounds, the Presbytery, if satisfied with the reasons stated, gives a transference to the Presbytery within whose bounds the student goes to reside, certifying the subjects of trial, if any, that have been prescribed, the parts that have been performed, and whether with approbation or otherwise. The Presbytery receiving the transference, without any review of the parts of trial already satisfactorily gone through, proceeds with the remainder, as if the candidate had at first appeared before itself.

If a Local Ordained Ministry or Local Ministry Team student requires to move from the congregation for which the student has been accepted the student status will lapse. If subsequently that person is identified for Local Ministry due credit will be given for training done.

19. That regulation 192 be amended by replacing the words "sought ordination" in the first line with the words "been ordained".

20. That regulation 231 be amended by adding the following words in the first line after the words "A final year student", " in the National Ordained Ministry ordination studies programme."

21. That Appendix E-12 be amended by:

(a) In paragraph 2 adding the following sentence at the end of the paragraph. Mission Resource Team Co-Directors may be associated with the Senatus for the consideration of training relating to Local Ordained Ministry and ordination for Local Ministry Teams.

(b) In 2.3 replace "courses" with "study programmes".

(c) Amending 2.3.1 to read: All students for ordained ministry whether in the School of Ministry (residential or dispersed) or engaged in foundational studies; In 2.4.3 amend to read: Issue a Diploma in Ministry (Presbyterian Church) to National Ordained Ministry students whose final year is sustained.

(d) Add new paragraph 2.4.4 as follows:

2.4.4 Issue a letter of authorisation to Local Ordained Ministry and Local Ministry Team students whose pre-ordination study has been satisfactorily completed

(e) Add words in heading and first part of Section A: Complaint Procedure so it reads:

Schedule A: Complaint Procedure for School of Ministry, Knox College

Complaints procedure for students not part of the community of the School of Ministry, Knox College site shall be those set out in Appendix E-9.

22. That the provision for Limited Local Ministry in Appendix E-17 paragraph 2.8 be removed by repealing the regulation and replacing it with the following:

2.8 That assembly recognise four strands of ministry of word, sacrament and pastoral care within the Presbyterian church - these being:

(a) National Ordained Ministry (NOM) - nationally recognised through national assessment and training and confirmed through a call to a particular ministry charge.

(b) Local Ordained Ministry (LOM) - recognised through a careful process of discernment at congregation and presbytery level and confirmed through ordination and induction.

(c) Local Ministry Team (LMT) - A team of people inducted to fulfil the tasks of ministry, recognised through a careful process of discernment at congregation and presbytery level and confirmed through presbytery commissioning as a team ministry.

Within such a team individuals may be recognised by presbytery for training and ordination to a ministry of word and sacrament. These people would not be commissioned apart from a team.

(d) Amorangi ministry - self-supporting ministry in Te Aka Puaho, as outlined in the BoO, Appendix E-29 B

23. That Appendix E-17 paragraph 4.2.5 be amended to read:

4.2.5 For terms exceeding three months, the identity of the lay supply, and any agreement or terms of appointment shall be subject to the approval of the presbytery before any supply arrangements shall be entered into. Presbytery shall not normally approve lay supply for longer than six months. Where a congregation is seeking longer supply Presbytery shall work with the congregation to explore appropriate local ministry options.

24. That Appendix E-13 Student Regulations be amended as follows:

(a) In 2.1 by the addition of the following words after the words "student for the ministry", or has been nominated by a Session or Parish Council to the Presbytery Clerk for Local Ordained Ministry or Local Team Ministry after due discernment by the congregation and presbytery

(b) By adding a new paragraph 2.7 (with consequent renumbering).

The Church recognises and provides for four strands of ordained ministry of Word and Sacrament:

• national ordained ministry - eligible for call or appointment throughout the church.
• local ordained ministry - as set out in Appendix E-17 2.8.
• local team ministry - as set out in Appendix E-17 2.8.
• Amorangi ministry (self supporting ministry in Te Aka Puaho, as outlined in Appendix E-29 B).

(c) In 2.7 by deleting the words "is the three tier procedure" and adding after the words "General Assembly", "comprises three functions:".

(d) In 2.7 by replacing the word "the" in the first line of the second bullet point with "an" so it reads "To admit students to an Ordination Studies Programme (Student Assessment), in accordance with regulation (5) below;

(e) In 2.7 by adding to the third bullet point the words "for NOM" after the words "To declare students" and to add at the end of the sentence the further words " or, in the case of students for LOM or LMT, to declare students ready for ordination and for induction in the community in which they have been called.", so the third bullet point reads "To declare students for NOM available for call or appointment (Ordination Assessment), in accordance with regulation (8) below or, in the case of students for LOM or LMT, to declare students ready for ordination and for induction in thecommunity in which they have been called.

(f) In 2.12 by adding the word "NOM" before the words "Ordination Studies Programme".

(g) By adding a new paragraph 2.13 (renumbered 2.14) as follows:

2.14 Foundational competencies are the competencies that are prerequisites set down by the church to be held before a person is declared ready for ordination.

(h) In 2.15 (renumbered 2.17) the word "NOM" before the words "Ordination Studies Programme".

(i) In 2.16 replace the word "the" with the word "an" in the second line before "OSP".

(j) In 2.20 add the word "NOM" before the word "licentiates".

(k) In 3.3 replace the word "ministry" in the first line with "NOM".

(l) Add new paragraphs 3.10 to 3.14 as follows:

Local Ordained Ministry and Ordination for Local Ministry Teams

3.10 An application for Presbytery approval to have either an LOM or an LMT shall be brought by a Board of Nomination, Session or Parish Council. The application shall specify which form of ministry is being sought, and shall include evidence there has been a thorough examination of the ministry needs of the congregation, an understanding of the local context for local mission and ministry, a process of congregational consultation and discernment, and the reasons approval should be given.

Where a Session or Parish Council has approval from the presbytery to establish either a LOM position or a LMT, it shall follow the approved discernment process and submit the name or names of those it nominates for Candidacy to the Presbytery Clerk.

3.11 In the case of LOM a Board of Nomination shall be established by the Presbytery to satisfy Presbytery that the congregational process has been thorough.

3.12 In the case of LMT a Board of Ministry Discernment shall be established by the Presbytery, with composition as for a Board of Nomination, to satisfy Presbytery that the congregational process has been thorough.

3.13 The Presbytery shall require candidates to complete an application form which together with supporting documents shall be considered by an appropriate Presbytery Committee along with a report from the Board of Nomination or the Board of Ministry Discernment.

In deciding on whether or not to recommend to Presbytery that the candidates be considered by National Assessment Work Group the committee shall bear in mind the considerations in 3.7 above and be satisfied that the candidate can meet the National Assessment criteria.

When the Presbytery supports the candidature the Clerk shall forward to the Registrar the application and supporting documents together with the Presbytery report so that the Registrar can arrange for the National Assessment Work Group to work with the Presbytery to ensure that the candidate meets the criteria in regulation 4.3.

(m) In 4.1 add the words "for NOM" after the words "The assessment programme" and a third sentence at the end of the paragraph as follows: "The assessment process for LOM and LMT is conducted by the National Assessment Work Group according to national guidelines."

(n) In 4.3.1 add to the last bullet point the following words "and, in the case of LOM or LMT, a minimum of one year's membership in the congregation in question would normally be expected."

(o) In 4.3.3 add a further bullet point as follows:

• In the case of LOM or LMT, consideration should be given to the ability of the person to fit with the local situation and work collaboratively.

(p) In 4.4 delete the word "programme" in the first sentence.

(q) In 5.1 add the word "NOM" before "Ordination Studies Programme".

National Ordained Ministry

(r) Add new paragraphs 5.4 to 5.7 as follows:

Local Ordained Ministry and LMT

5.4 Training for LOM and LMT is tailored tot he individual and the situation subject to a nationally agreed set of competencies. The focus is on verifiable or demonstrated competency rather than on any articular qualification or training.

5.5 The Principal of the School of Ministry will be responsible for ensuring that a training agreement is worked out with the student that will be reviewed annually and will include training indicated on the competency schedule and components of continuing ministry formation.

5.6 In the case of LOM the training agreement will include a Mentor (supervisor) appointed by the presbytery and a training adviser from the national Service Team (usually a member of the School of Ministry faculty or a Mission Resource Team Co-director).

5.7 In the case of LMT the training agreement will include a resource minister or a suitable persona appointed by the presbytery.

(s) In 6.1 add the word "NOM" before "Ordination Studies Programme".

(t) In 6.2 after the words "For students" add the words " seeking entry to the LOM or LMT Ordination Studies Programmes or who are"

(u) In 7 add the heading "National Ordained Ministry".

(v) Add new paragraphs 7.6 and 7.7 as follows:

Local Ordained Ministry and Local Ministry Teams

7.6 Students accepted into the programme are accepted for a programme of study as agreed with Senatus with a focus on ministry formation and the integration of theology and practice to the required standard

7.7 The programme will allow for study by distance and in block courses.

(w) In 8 add to heading "National Ordained Ministry"

(x) Add new paragraphs 8.12 to 8.16 as follows:

Local Ordained Ministry and Local Ministry Teams

8.12 Before a student for Local Ordained Ministry or ministry in a Local Ministry Team is declared ready for licensing, he/she will be assessed by a panel representative of the Presbytery (including the person responsible for the student's training), Senatus, National Assessment Work Group and the Mission Team. The purpose of this assessment is to decide whether the student is ready to be recommended for licensing.

8.13 The assessment will be made on the following basis:

• The student's continuing development in the sense of call and the factors mentioned in regulation (4);
• The student's demonstrated ability to integrate their life experience and studies with the theology and practice of ministry;
• The student's continued development in the conduct of worship and communication of the Gospel;
• The student's demonstrated ability to relate to and communicate personally with a variety of people in different situations.

8.14 In the case of an unsatisfactory assessment a further assessment will be conducted after a further six months.

8.15 At any time a Presbytery may decide after consultation with the student, Senatus and the parish to terminate the student status of a student for local ministry.

8.16 The grounds for termination of student status are the same as those which lead to the discipline of ministers, persistent failure to fulfil reasonable ordination training requirements, or significant loss of confidence in the compatibility of the student with the context for which the student was to be ordained.

(y) In 9.1 amend the sentence to read. "When the required pre-ordination discernment and training has been completed satisfactorily the student is granted a Licence to Preach by the student's Presbytery."

(z) In 9.2 amend the first sentence to read: "For National Ordained Ministry students the Senatus confirms that the student has been issued with a Diploma in Ministry; for Local Ministry Senatus confirms that the student is ready for licensing".

(aa) In 9.3 add the word "NOM" before the word "OSP".

(bb) In 9.4 add the word "NOM" before the word "student" in the first sentence.

(cc) In 10.2 after the word "students" add the words in the National Ordained Ministry programme.

Report

Proposed regulation changes

The recommendations in the extra report are to enact the proposals in the Future Ministry Together report. If Assembly accepts those proposals the amendments need enacting. No changes are required to the foundational documents concerning ordination, i.e. Appendices D 2, 3 and 4 of the Book of Order. The aim is to keep as much as possible generic and applicable to all so that everyone who offers for ordained ministry is assessed, trained and licensed. The variation occurs in the pathways by which assessment, training and licensing might be accomplished.

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