PARTNERS

IN

MISSION

United Church of Christ in the Philippines

(Approved during the National Council Meeting at Tacloban, August 17-22, 2008)

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Table of Contents

INTRODUCTION 4

THE PHILIPPINES: A HISTORY OF DIVERSITY 4

PARTNERS IN MISSION: THE BASIS OF OUR MINISTRY 6

Biblical: Defining the Ministry 7

Historical: Living the Ministry 8

CONTEXT OF OUR TASK 10

POLICY DIRECTIONS 12

A. National Relations: 12

i. Organic Union: 13

ii. Covenant Union: 14

iii. Conciliar Union: 15

iv. Inter-faith and Community Ministries 16

v. Affiliation of Independent Local Churches 18

B. International Relations: 19

I. Partnerships 19

1. Policy 19

2. Principles 19

3. Guidelines 21

4. Procedures 21

5. Areas of Cooperation 22

II. Personnel Exchange 23

1. Policy 23

2. Mission Co-Workers 24

2.1 Definition and Description of the Mission Co-Worker 24

2.2 Qualifications 24

2.3 Guidelines for Mission Co-Workers from the UCCP

Invited for Mission 25

2.4 Procedures 26

2.5 Guidelines for Mission Workers to the UCCP Invited

for Mission 26

2.6 Procedures 28

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3. Balik-Ugnayan 30

3.1 Definition and Description of Balik-Ugnayan 30

3.2 Qualifications 30

3.3 Guidelines 31

3.4 Procedures 32

4. Mission Interns 33

4.1.Definition and Description of Mission Interns 33

4.2 Qualifications 34

4.3 Guidelines

5. Mission Representatives 36

5.1 Definition and Description of Mission Representatives 36

5.2 Qualifications 37

5.3 Guidelines 37

5.4 Procedures 37

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INTRODUCTION

The legacy of a union on May 25, 1948, uniting five distinct church denominations -

Presbyterian, United Brethren, Philippine Methodist, Disciples of Christ, Congregational -

defines the unique character of the United Church of Christ in the Philippines (UCCP). This

union transformed five churches rooted in the United States into one church rooted in the

Philippines. Since that defining moment, the UCCP continues to be a church negotiating

national diversity and redefining international relations in a quest to become one truly united

church.

This document seeks to provide a framework for understanding the mission of the UCCP in

nurturing unity within the community of faith, and harmony with the broader community in

the world. The document is an attempt to:

Clarify mission perspectives;

Identify areas of common concern; and

Define policies and guidelines that shall govern the relationships of the UCCP.

This document is a result of a long pilgrimage of experience, reflection, dialogue and draft

revisions toward an articulation of a UCCP understanding of ministry with partners in

mission. This document is merely the culmination, and not the end, of the pilgrimage. New

realities and circumstances in this ever-changing world will call for re-evaluation and new

definitions in the UCCP understanding of its ministry with partners in mission.

Its present form draws principally from two landmark works of the UCCP:

The Partnership in Mission document, published in 1990, which defined UCCP

international partnership and resource sharing guidelines; and

The Policy Discussion Paper on Church Unity and Union and Ecumenical Relations,

presented for discussion and completion at the 2002 General Assembly, evaluating

ten years of working under the guidelines of the Partnership in Mission document and

leading to revisions and an expanded scope of concern to include internal and

international relationships of the UCCP.

After a careful review and study of the numerous documents in the archives of the UCCP

addressing Church Union and Unity and Ecumenical Relations, this document has been

prepared to provide policy directions that capture the essence of the biblical and historical

foundations of the UCCP and bring it to bear upon the ministry with partners in mission.

THE PHILIPPINES: A HISTORY OF DIVERSITY

The Philippines is an archipelago of more than 7100 islands. It has a rich history of

relationships with other religious traditions and peoples of the world. As an archipelago its

earliest communities were culturally and linguistically distinct and often isolated from one

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another. These communities expressed an indigenous religiosity recognizing the power of

transcendent creators as well as the influence of more imminent spirits.

In the 10th century, as trade routes expanded within the Pacific and traders reached the

peoples of this archipelago through the southern islands from Malaysia and Indonesia, these

communities came into contact with other faith expressions, most significantly Islam. The

influence of Islam spread up through the archipelago, reaching as far north to what are today

the cities of Manila and Vigan.

The first Spanish conquistadors arrived in 1521 and proceeded to colonize the archipelago of

islands for the Spanish monarchy and evangelize its people for the Roman Catholic Church.

The Spanish defined and archipelago of islands and named them the Philippines. They

commenced a long and painful process of enforcing a social pattern that served the interests

of the Spanish monarchy by enslaving the indigenous population politically and

economically. This enslavement was augmented and maintained by the hierarchy of the

Roman Catholic Church and its related institutions, undermining and assaulting the influence

of Islam.

The colonizing forces were met with fierce resistance and non-cooperation from the

indigenous inhabitants of these islands. A defiant and resisting people waged more than 200

major and minor revolts before expelling Spain in 1898.

The Philippine revolution that announced independence from Spain on June 12, 1898, was

betrayed only months after by the intervention of the United States of America (USA), whose

military and economic interests coupled with a Protestant missionary zeal effectively lobbied

for the purchase of the Philippines from Spain for 20 million dollars. This transference was

ratified at the signing of the Paris Treaty on December 10, 1898.

Immediately following the expelling of Spain from the Philippines in 1898, the first

Protestant missions arrived from the USA. The Presbyterian and Methodist churches were

among the very earliest to begin mission in the Philippines.

Continued resistance led to the Philippine-American War of 1899 which over the next four

years resulted in the death of more than 600,000 Filipinos. On July 1, 1902, a colonial

administration was established in the Philippines by the United States. This made way for a

larger wave of Protestant mission from the USA.

Early Protestant missions agreed to cooperate with one another through the Evangelical

Union which divided the Philippines into mission regions. Luzon would be region for

Disciples of Christ, Brethren, Methodist and Presbyterian missions. The Visayas would be

shared by the Presbyterian, Baptist and Congregational missions. Mindanao would be

shared by the Congregational and Presbyterian missions. The missions promoted a three-

point program of building churches, schools and hospitals.

Despite colonial education effectively transforming the image of the US colonizer from

conqueror to benefactor, a defiant and vigilant Filipino people continued to show resistance

to American colonial rule. The Tydings-McDuffie Act of 1934, an initiative of Filipino

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nationalists to obtain independence, was a manifestation of the enduring desire for Philippine

sovereignty.

The outbreak of World War II ushered in the brief period of domination of the Philippines by

the Japanese. In 1945, a devastated Philippines found its desire for genuine sovereignty

frustrated by the United States who insisted on a review of the guarantees in the Tydings-

McDuffie Act. This review enabled the United States to retain its military facilities in the

Philippines and to secure new economic arrangements that favored its interests as it complied

with its promise and granted the Philippines its independence on July 4, 1946.

The Protestant mission churches, in the spirit of cooperation forged by the Evangelical

Union, made efforts at uniting as early as 1929, then were later forced by the Japanese to

unite in 1941. But both efforts in forming one united church did not prosper.

In May of 1948, several of the Protestant mission churches once again gathered together in

the spirit of cooperation to fulfill the prayer of Jesus Christ, “that all may be one,” (John

17:21). It was at that historic occasion the that Presbyterian, United Brethren, Philippine

Methodist, Disciples of Christ, and Congregational churches would join in full organic union

to form the United Church of Christ in the Philippines (UCCP).

As an independent nation, the Philippines continues to contend with unrelenting foreign

dictates in terms of economic programs which have called for a reliance on international

loans and a guaranteed acquiescence to the stipulations of international monetary bodies.

Amongst other things, this has resulted in the accumulation of a massive foreign debt. The

servicing of this debt has necessitated government austerity measures that cut into resources

that could be available for social services and education. In the same way, politically her

sovereignty as a nation has been strangled by a history of compromises to the dictates of

foreign powers whose interest are assured in the Philippines by accommodating politicians

and even presidents.

Today the Filipino people are a colorful mixture of diverse religious traditions, 82% Roman

Catholic, 12% Protestant, 5% Islam, and several other religious traditions in smaller

proportion. The ethnic identity of the Filipino shaped by the distinct islands and linguistic

groups remains diverse. In the midst of such diversity, however, every day a vision of unity

is brought into praxis as religious, students, peasants, workers, fisher folks, indigenous

communities, urban poor settlers, teachers and professionals express their claim on nation

building.

The historical experience of nation building in the Philippines that has been marred with

foreign dependency, compromise and exploitation, coupled with the diversity of the

Philippine social and cultural landscape, inspires the UCCP to attend conscientiously to the

discernment of mutually constructive relationships within the UCCP and with the world.

PARTNERS IN MISSION: THE BASIS OF OUR MINISTRY

The Mission Statement of the UCCP declares, "...the UCCP commits itself to the mission of

establishing and uniting the community of faith for the proclamation of the Gospel of our

Lord Jesus Christ towards the transformation of both church and society" (UCCP National

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Council 1999). The concept of uniting the community is a prerequisite to the rest of the

missiological task. Therefore, the work and effort toward Church Union and Unity is very

important to the UCCP as it seeks to fulfill its mission in the world.

The United Church of Christ in the Philippines draws guidance and formulates direction from

the inspired word of God in the Bible and from the concrete experience of living out our faith

in Jesus Christ in the world. Both sources have underscored the importance of witnessing

outward into diverse communities in an effort to establish unity.

i. Biblical: Defining the Ministry

The Bible is a testimony to the Lordship of Jesus Christ who draws the world toward

community as part of God’s historical mission. In the Old and New Testament recollections

of God's concern for the world and its people, we find God’s requirement for justice and

righteousness, love, and compassion to be the cornerstone of the community which God

intends for the world.

The Old Testament tells of a history of God calling a chosen people. Consistent with being

chosen is a call away from the ways of exclusivity and isolation. The call of Abraham from

an exclusive identity as Aramean - to leave country and kindred - is a call to a new and

broader inclusive identity to lead all God's people (Gen. 12:1). The call of the Israelite slaves

from the land where Pharaoh excluded and exploited them was a call away from the ways of

exclusion toward a promise land and reality where all will be included in the sharing of God's

blessings. (Ex. 3:7-10). The fall of David and Solomon was a statement against turning

God’s inclusive and caring community into an exclusive self-serving community of greed. (II

Samuel. 9ff and 1 King 11:14).

The Hebrew word “shalom” was dependent upon the children of God remaining faithful to

the covenant relationship. This required living sensitively with both God and neighbor.

Shalom was a comprehensive term that implied a comprehensive reach that was not to be the

exclusive possession of one group, but God’s intention to be shared by all. God’s shalom

affirms the responsibility for people to be engaged with one another in the establishments of

just relationships both within community and across established boundaries.

The Old Testament calls for a sensitivity to the contours of international diversity and time.

Its historical narrative records moments of peaceful co-existence and mutual understanding.

It also remembers the painful and purifying encounters (Judges 2:10-23), the failures and

betrayal (Numbers 20:2-13), and the eras of indifference (Judges 21:25). These experiences

call our attention to the dynamics inherent in relationships. Relationships are enlivened and

nourished by a commitment to persist in a spirit of vulnerability and trust.

The New Testament opens up new possibilities of interrelatedness. The Gospels depict Jesus’

ministry as an invitation to the diverse and even despised individuals to share in the

community. He calls diverse individuals into discipleship and in compassion and love

establishes a new community with them. The New Testament stories lead us to an

appreciation of the ministry of Jesus Christ that challenged the attitudes, practices, and

structures that tended to restrict or exclude from the community of faith.

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Jesus told the stories of a God committed to the recovery of the lost sheep, the lost coin, and

the lost son (Luke 15:1-32). Jesus expressed this in his life by reaching out to the

marginalized and the outcast and inviting them to be central figures in the new community.

The Apostle Paul notes that the parts of the body most often deemed dispensable or weak are

in fact those “that we most need” (I Cor. 12:22).

In the Gospel according to John, the communal life of the church becomes an evangelical

witness: “by this all people will know that you are my disciples, if you have love for one

another.” (John 13:35). The Apostle Paul expresses this incisively by imaging the Church as

a body with Christ as its head, (Rms. 12:4-5; I Cor. 12:12-26). The life of the body is

dependent upon the continued integrity of the separate but interconnected functioning of each

part within the whole. Should one part suffer, the whole body suffers. If one part is honored,

all celebrate together (I Cor. 12:26).

The ministry of Jesus can be interpreted as God's redemptive act in history to undo the ways

of the community of faith that had grown inward and isolated from the world. The Bible

tells of Jesus moving among the outcasts and among the excluded. Most of the outsiders

Jesus defended were of the community of faith, for example, Jewish women, widows,

prostitutes, and tax collectors. But they also included those outside the community of faith,

Samaritans (Luke. 9:55), and even Gentiles (Mark 7:25-30).

Recurring themes in Matthew’s gospel are the coming unity between the Gentiles and God’s

people and the need to pursue harmony in communal life. In the gospel of Mark, Jesus

journeys across the Sea of Galilee to welcome the Gentiles into new communal relationships,

(Mark 4:35). For Luke, the establishment of community is one of the first fruit of the work of

the apostles. The sign of this renewed community of sharing finds “favor with all the

people”, (Acts 2:43-47).

Today, the challenge of the community of faith is to go beyond established geographic,

cultural, economic and political definitions in order to discover, affirm and be guided by the

marginalized and lost parts of the universal church. Consistent with the Old Testament

tradition, Jesus led a ministry that broke down the dividing walls of hostility (Ephesians

2:14), and went beyond the boundaries of the included, reaching out to the excluded, in order

that all may be one (John 17:21).

ii. Historical: Living the Ministry

As a union of churches, the UCCP has attempted to interpret and define its mission with a

number of statements and documents on being a united Church. The consistent theme that

threads these documents together is a resounding call to being a church that is always in

movement toward greater and wider union.

…the United Church of Christ in the Philippines places itself in readiness to continue to

negotiate for an ever expanding church union with these now in negotiation as well as

with others. (Declaration of Union 1948).

…the United Church of Christ in the Philippines, while it is a united Church, is also a

uniting church;

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(Resolution Expressing Belief and Adherence to an Ecumenical Church. 1952)

The documents of the church have also lifted up particular concerns that address the need to

protect the church and its ministry from the unhealthy practices of other religious traditions

that have broken our unity and divided our flock.

Since we as leaders of the Church (clergy and laity) have the responsibility of protecting

our congregations from the unhealthy penetration of foreign groups, it is suggested that

all groups going to our local churches in the provinces should first secure the written

endorsement of the National Headquarters in consultation with the Bishops and

Moderators. (Policy Statement on Relationship with Non-United Church Groups 1964)

However, the UCCP did not forget to give due respect to the rights and privileges of its

members, i.e., the Local Church.

Hence, the UCCP upholds the autonomy of the Local Church particularly to its ministry

free from outside control, provided the same is in line with the Constitution, By-Laws

and statutes of the Church… (UCCP Constitution and By-Laws Art.III. Sec.28).

Moreover, the Local Church is allowed to,

…invite pastors, ministers, workers and lay leaders of other churches to speak, preach

or otherwise enter into fellowship with the Local Church…provided that the authority

and integrity of the UCCP, as well as the unity of the Local Church, shall never be

impaired or compromised. (UCCP Constitution and By-Laws Art. III. Sec.28c)

There have been documents expressing concern for the appropriate deployment of

international personnel to work in the UCCP. It was the action of the UCCP Executive

Committee (Dec. 21 - 22, 1948) to create a Personnel Committee to see to the task of

assigning "American Missionaries" to specific posts and functions within the total church

program of the UCCP. This was to ensure that the international personnel were brought

effectively into the unity of the church to function within priorities as defined by the UCCP.

In the arena of international relationships, the Partnership in Mission document (1990) of the

UCCP broke new ground in putting into writing comprehensive policies and guidelines

toward working in partnership with international church bodies. The premise of the

document was responsible internationalization. The idea being that, international

relationships can be positive if they are responsible. It was important that international

relationships be mutually meaningful for all the churches involved and concerned. The

guidelines in the document would serve to protect the UCCP and its partner churches from

the hazards of dependency, paternalism, coercion, and suppression in relationships.

The documents of the church have also recognized the relationships that have emerged by a

common commitment to the liberating projects of the poor and oppressed. The unity that is

forged with non-church organizations or groups, who commit themselves to the ideals of

righteousness and peace and the fullness of life for all humanity, represents an added

dimension to an ever-broadening understanding of the ecumenism.

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The UCCP is open to the spirit of new ecumenism which goes beyond the traditional

denominational lines. This new ecumenism has come out of the Church's ministry in

identity and solidarity with the people's struggle for justice, peace, and freedom. Its

main objective is the restoration of the individual to full humanhood and the

transformation of society to usher in the Kingdom of God.

(Policy Statement on Ecumenical Relations 1986)

Five Shifts are needed for the wider ecumenism:

From competition to cooperation of denominations

From condemnation to dialogue with faith communities

From isolation to “collaboration” with civil society groups

From disintegration to integrity of creation

From neglect to respect of cultural diversity.

(Policies on Partnership and Ecumenical Relations 2006)

(In line with these affirmations, at the 9th National Council Meeting in Dipolog City, the

CCUU’s functions were broadened to include the formulation of policies and guidelines to

cover the following issues and concerns: internal church unity and harmony, government

organizations, non-governmental organizations, church and church-based organizations,

rebel groups, inter-faith and inter-cultural solidarity groups and community ministries. Such

policies and guidelines will be covered in a separate volume that will serve as part two of this

current volume.)

CONTEXT OF OUR TASK

Diversity of culture and faith continues to define the Philippine reality. The Philippines is a

mosaic of different languages, ethnic groups and religious traditions. In the Philippine

context, any growth and construction toward Church union and unity will need to appreciate

and respect diversity as a fundamental and unchangeable component.

The church is challenged to engage diversity in the Philippines with new seriousness. Islam,

a religious tradition deeply rooted in the southern islands of the Philippines, has suffered the

consequences of neglect and discrimination. Disappointment and anger over the many years

of suffering has given rise to organized Islamic movements seeking change. The situation

has become complicated by the rise of numerous groups who claim to represent the Islamic

people in their struggle to defend Islam. Some of these groups, however, are not always

legitimate in their claims and deface Islam with their sensational acts of kidnapping and

violence. The Filipino people are finding it difficult to discern between legitimate and false

movements within the Islamic struggle.

Furthermore, the US-led war on terrorism has contributed to the growing suspicion

throughout the non-Muslim world that Islam is linked to acts of terrorism. The US-led war

on terrorism and US support for Israel has aggravated Islamic sentiment worldwide with

concern that the subjects of these wars are Islamic peoples and nations. This has

reverberated around the world and in the Philippines, Muslim-Christian relations have grown

increasingly fragile and volatile.

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Poverty is another condition that defines the Philippine reality. The Philippines continues to

wallow in the grip of poverty, and as such, creates for particular challenges as the UCCP

works toward building a self-reliant church and offering its ministry to the community. The

temptation to adopt a partner church relation as a means of financing church initiatives and

projects; the programmatic paralysis that is caused when funding proposals are rejected; the

vulnerability of churches to the incentives of deceitful religious movements and

organizations; are all symptoms of a church seeking to live its mission in a nation of poverty.

The UCCP finds itself as a minority Church in a larger religious culture that is predominantly

Roman Catholic. Efforts toward cooperation on common missiological tasks have been

historically fruitful for both the UCCP and the Roman Catholic Church. Cooperation and not

competition must continue to guide our efforts in the building of a just and caring nation with

the Roman Catholic Church.

New religious movements and organizations propelled by the continuous growth of

evangelical ministries are offering both a challenge and opportunity for the UCCP. The

UCCP must remain vigilant to where such groups divide us, and remain open and inclusive

to where such groups can enrich and enhance our faith.

International relations have failed to transcend dependency and paternalism in most cases.

Relationships continue to be established on the basis of finding a benefactor to support the

ministry of the church. This has led to the pursuit of partner churches limited to the nations

of the north or nations of wealth. These relationships contributed significantly to immediate

needs, but have weakened the creative initiatives toward the long-term sustainability of the

UCCP.

The UCCP must be commended, however, on its development toward self-determination in

the face of a continued reliance on international support. The UCCP has come to understand

the value and importance of ensuring the principle that the UCCP must define and determine

the use of its resources regardless of whether it is generated from within the UCCP or from

foreign sources.

The pursuit of partner church relations with the south or less wealthier nations is only

recently finding its place within the UCCP. These relationships have not developed

independent from the nations of the north, instead, they have adopted the nations of the north

as enablers. This has led to a new paradigm of partnership that we define as "multi-partite",

or the shared relationship among more than two parties.

The international missionary movement has not declined in its vigor. The vigor has merely

changed hands. While there was a time when the UCCP was identified as a vigorous

missionary church, today it is overwhelmed by the efforts of foreign missionary zeal. The

zealousness of the new missionary movement has done great harm to the unity of the UCCP.

Missionaries with triumphalistic views of bringing to the UCCP the true wisdom and correct

manner of faith are penetrating the UCCP. These missionaries come from churches and

organizations unwilling to reincarnate into the life of the UCCP. They come with an agenda

of winning over the UCCP to their ways. They come with the incentive of resources and

offer much in the form of reward to the local churches willing to accept their materials and

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their program. The UCCP local church only later understands that the gifts of kindness and

assistance are in exchange for demands placed upon the members and leadership of the local

church to submit to the influence and desires of the missionary or group.

The UCCP recognizes the legitimacy of the duly elected government of the Philippines, but

upholds the separation of Church and State. It is imperative to the integrity of the UCCP that

her ultimate loyalty shall be to no other than to the God of the Bible. In instances when

cooperation is in the interest of the common good, the UCCP has participated with critical

distance to facilitate government services into communities of need.

The politics of people's initiatives transforming society has taken down Presidents and

ushered in new leaders in the Philippines. As such, the UCCP is cognizant of the fact that

people's initiatives which work outside of traditional models of ministry are impacting

political life and defining new social agendas for the Philippines. Being a Church that

commits itself to active participation in the transformation of church and society, the UCCP

is challenged to discern ways of participating and involving itself in these initiatives so it too

can walk with the people in carving out a new history for the Philippines.

The UCCP participates in activities and campaigns that are in defense of human rights and

the promotion of fullness of life. The UCCP has responded to the call to support people's

initiatives and the liberating projects of the poor. The UCCP lives out its mission in

solidarity with God's people and stands with the people in defense of their rights and dignity.

This takes the UCCP to the streets, to government offices, even into alliances with

organizations that are political in character. The UCCP becomes involved in society in ways

that are beyond the traditional understanding of mission.

In the final analysis, the context of our task must speak to both the national and international

dimensions of our work and ministry. It must speak to both church relationships and

relationships that are forged beyond the boundaries of the church. Yet, because the local

church is the primary locus of our mission in the UCCP, we must frame our discussion from

the perspective of the local church. We must seek to identify how the expression of our

church and ecumenical relationships can be applicable and practical in serving the mission of

the local church.

POLICY DIRECTIONS

A. National Relations:

On the national dimension of our work and ministry, the UCCP experiences union and unity

in four distinct forms. In the first form, we relate and work with local churches within the

UCCP as an "organic" union. This means that we have incarnated our past differences and

identity into one church and adhere to the one constitution of the United Church of Christ in

the Philippines. In the second form, we relate to and work with local churches of the

Philippine Independent Church and the UNIDA churches in a "covenant" union. We have

something of a “shared citizenship” by virtue of this signed covenant agreement. We

participate in joint activities and have a high degree of respect for one another. Yet, we

continue to adhere to our own church constitution and polity. In the third form, we relate to

and work with local churches that, like us, are members of the National Council of Churches

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in the Philippines (NCCP) in a "conciliar" union. We recognize we are part of a larger

Christian body to witness and act together. Yet, we are not bound together in a formal

contractual agreement. Finally, in the fourth form we enter into "inter-faith and solidarity"

relations with non-NCCP Churches and organizations. Our inter-faith and solidarity

relationships are based on forging unity through common goals and ideals that are in line

with the ministry and program priorities of the UCCP. Inter-faith and solidarity relationships

are forged with or without written agreements and within or outside the boundaries of the

Church.

i. Organic Union:

The strength of our ministry as a United Church lies in the cohesiveness of our unity. As

an organic union, the potential is always there for some in the UCCP family to feel

unattended, alienated, and even disturbed about the orientation and program priorities of the

wider UCCP body. Division and strife must always be addressed with great concern,

understanding and attention to ensure the unity of the UCCP.

1. The UCCP shall prioritize the health and well being of its body as a United Church

through the concerted efforts of the Commission on Church Union and Unity (CCUU),

the Partnership and Ecumenical Relations (PER) Unit at the National Secretariat, and the

Partnership and Ecumenical Relations (PER) Offices of the UCCP that function at the

Conference and Local Church levels. These entities shall serve to nurture and sustain

the cohesive unity of the UCCP.

Leaders of the Church at all levels shall be sensitive and responsive to developments that

affect her organizational well-being. They shall exhaust all possible avenues for

resolving issues, concerns and even conflicts biblically, organizationally and

constitutionally.

1.1 The PER office shall monitor the UCCP for possible divisions and problem areas.

1.2 The PER office shall study and gather the pertinent data to enable a fair and

comprehensive understanding of the divisive issue.

1.3 The PER office shall report its findings to the CCUU for recommendation on a

process of resolution.

1.4 The CCUU shall make all effort to respond immediately with care and concern and

exhaust all possible solutions toward mediation. Only as a final recourse shall the

CCUU refer the matter to the National Commission for Discipline and Conflict

Resolution (NCDCR)

1.5 The PER office shall provide support to the implementation of the recommendations

of the CCUU.

1.6 The PER office shall maintain close monitoring of the healing and reconciliatory

process.

2. The UCCP shall always maintain a readiness and openness to explore the possibility of

new churches entering into organic union with the UCCP. The UCCP shall remain able

and willing to enter into negotiations with churches that show potential toward organic

union with the UCCP.

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2.1 The PER office shall explore with churches in the Philippines the invitation to enter

into full organic union with the UCCP.

2.2 The PER office shall study the potential of a church willing to enter into dialogue on

uniting with the UCCP.

2.3 The PER office shall report its finding to the CCUU for recommendations on the

potential and procedures toward union.

2.4 The CCUU shall serve as the negotiating body toward forging any union with the

UCCP.

2.5 The PER office shall assist with support to the process and ensure an information

drive that informs the UCCP local churches of any development toward organic

union.

2.6 The CCUU may negotiate and define the terms of union, but final approval must be

sought from the General Assembly of the UCCP.

ii. Covenant Union:

In a covenant union, understanding how and to what degree we share in communion with the

other church denomination is a core concern. There are misunderstandings about the

appropriateness of sharing seminaries and churches among covenanting churches that are so

different. There are also misunderstandings about the goal of a covenant union. Some argue

that a covenant is an important step toward organic union others argue that an organic union

intending to incorporate the values and principles of another church cannot happen outside of

a constitutional convention. There are misunderstandings as to who holds authority to

approve a covenant union. The UCCP must find consensus as to its purpose, process and

ultimate goal in entering into covenant relationships.

1. The UCCP understands covenant union as an important endeavor toward maintaining its

uniting character as a church. A covenant union is considered an important exploratory

stage toward greater union. The covenant union should not be considered an end in

itself, but a means toward realizing the possibility of full organic union.

1.1 The PER Unit at the National Secretariat shall explore with churches in the

Philippines the invitation to enter into a covenant relationship with the UCCP.

1.2 The PER Unit at the National Secretariat shall study the potential of a church

willing to enter into dialogue on covenanting with the UCCP

1.3 The PER Unit at the National Secretariat shall report its finding to the CCUU for

recommendations on the potential and procedures toward a covenant relationship.

1.4 The CCUU shall serve as the negotiating body toward forging the covenant

relationship and defining its parameters on behalf of the UCCP.

1.5 The PER office shall assist with support to the process and ensure an information

drive that informs the UCCP local churches of any development in the process

toward a covenant relationship.

1.6 The CCUU may negotiate and define the terms of the covenant, but final approval

must be sought from the National Council of the UCCP.

15

iii. Conciliar Union:

As a founding member, the UCCP is actively involved in the National Council of Churches

in the Philippines (NCCP). The UCCP works ecumenically with other member churches

through various joint programs and undertaking.

1. At the National level, the UCCP will stay involved and abreast of NCCP initiatives and

activities through the PER Unit of the National Secretariat.

1.1 The PER Unit shall serve as the liaison between the UCCP and the NCCP.

1.2 The PER Unit shall promote the programs of the NCCP throughout the UCCP and

shall stay informed as to when, where and how the UCCP can participate in NCCP

initiated activities.

1.3 The Council of Bishops must approve the commitment of the UCCP in lending its

name to an activity or statement, or when resources are requested of the UCCP.

1.4 The PER office at the Conference and Local Church levels shall assist the UCCP in

maintaining active and meaningful involvement in NCCP activities by interpreting

and orienting UCCP members.

2. At the Local Church level, all churches are encouraged to take an active part in reaching

out ecumenically and participating in NCCP initiated programs.

2.1. The Local Church shall initiate ecumenical relations or fellowship with NCCP

member churches in their respective community or locality.

2.2 The local church shall exert effort in working ecumenically with NCCP member

churches in their community or locality.

2.3 The local church shall actively participate in joint programs and initiatives with

NCCP member churches.

2.4 The local church shall ensure that the local church council is fully informed or

made aware of, and has given its consent to, ecumenical activities in which the

church intends to engage.

3. In light of other Church Councils of which the UCCP is not a member, the UCCP shall

look into possibilities of membership or affiliation.

3.1 The PER Unit shall explore and study possibilities of preliminary dialogue to

become a member of councils of churches other than the NCCP.

3.2 The PER Unit shall report the outcome of the dialogue to the CCUU for

recommendation and further study.

3.3 The PER Unit shall be responsible in disseminating information on the development

and status of such membership in all judicatories of the UCCP.

3.4 The CCUU shall serve as the negotiating body toward the finalization of the

membership or affiliation.

3.5 The CCUU may negotiate and finalize the membership, but the final approval must

be sought from the National Council of the UCCP.

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iv. Inter-faith Relations and Community Ministries:

Inter-faith elations and community ministries have assumed new meaning and importance as

wars continue to break out across religious lines and history continues to be shaped by

people's initiatives and movements. Because involvement in these types of relationships are

outside the norms of the traditional models of unity which are based on a common faith

perspective, the church must walk cautiously into such relationships. Careful attention must

be accorded to resistance that may emerge from major portions of the UCCP. The

appropriate degree to which the UCCP will involve itself and lend its name must always be

evaluated and assessed in light of the whole Church.

1. The UCCP at the local, conference, and jurisdictional level is encouraged to engage in

inter-faith activities that build understanding and cooperation among people of different faith.

The UCCP enters into inter-faith initiatives with a sincere and genuine desire to find ways to

peace and community transformation. The UCCP abides by a principle of building

cooperation among people of different faiths, and does not create mistrust by using the

opportunity to disrespect and devalue the faith of the other in promoting ones own.

1.1 Inter-faith relations shall be promoted within all judicatories of the church for the

purpose of building understanding and cooperation among people of different faith.

1.2 Inter-faith activities, projects or programs entered into by any entity representing the

UCCP shall seek endorsement and approval from the following entities, where any of

these are considered:

the local church council for the local church;

the conference council for the conference;

the jurisdictional cabinet for the jurisdiction;

the national council or council of bishops when the whole church is to be

involved.

1.3 Inter-faith activities, projects or programs that make use of UCCP facilities and

equipment shall abide by existing UCCP guidelines and will be held under the

management and control of the UCCP.

1.4 Inter-faith activities, projects or programs entered into by any entity representing

the UCCP shall be subjected to periodic evaluation involving participation from the

UCCP.

2. The UCCP at the local, conference and jurisdictional level is encouraged to participate in

community ministries, activities, programs and projects that are consistent with the vision of

the UCCP in the pursuit of a transformed church and society towards an abundant and

meaningful life for all.

2.1 Community ministries, projects or programs entered into by any entity representing

the UCCP must ensure that planning and decision-making is inclusive and

participatory.

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2.2 Community ministries, projects or programs entered into by any entity representing

the UCCP shall seek endorsement and approval from the following entities, where

any of these are considered:

the local church council for the local church;

the conference council for the conference;

the jurisdictional cabinet for the jurisdiction;

the national council or council of bishops when the whole church is to be

involved.

2.3. Community ministries, projects or programs that make use of UCCP facilities and

equipment shall abide by existing UCCP guidelines and will be held under the

management and control of the UCCP.

2.4. Community ministries, projects or programs entered into by any entity representing

the UCCP shall be subjected to periodic evaluation involving participation from the

UCCP.

3. Church Workers or Church Leaders of the UCCP may participate in inter-faith and

community ministries, projects and programs in his/her own capacity.

Provided that such participation is not inimical to the unity and growth of the

church.

Provided that he/she informs the church body to which he/she is immediately

accountable.

Provided that in case he/she wants to act in an official capacity, or wants to speak

on behalf of the UCCP, he/she should get the authority from the church body to

which he/she is immediately accountable.

4. A UCCP Church Worker may be allowed to work full-time within an Inter-faith or

community ministry or project.

Provided that he/she secures permission or endorsement from the Conference or

Conference Council through the recommendation of the Settlement Committee.

Provided that during his/her employment, the program or project assume

responsibility for an appropriate salary and provide all benefits required under

the law.

Provided that during his/her employment with the program or project he/she stay

a member of the Conference as a Minister on Special Assignment (UCCP By-

Laws Art. II Sec. 5b) and shall provide periodic reports to the Conference.

5. A local church pastor or church council may invite a non-UCCP preacher to use the

pulpit; and may offer the use of church facilities to any person or group that is non-UCCP.

Provided that the authority and integrity of the UCCP, as well as the unity of the

local church, shall never be impaired or compromised. (UCCP By-Laws Art. III

Sec. 28c).

Provided that there is an approval by the Church Council and/or by the

Conference Minister of the Conference.

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v. Affiliation of Independent Local Churches

1. Policy

As a united and uniting church, we are open to accepting independent local churches who

wish to affiliate with the UCCP.

2. Guidelines

The following will serve to guide the UCCP constituency in handling matters relating to the

affiliation of independent local churches, in line with the provisions of the UCCP

Constitution in Art. VII Section 23b

1.1 The affiliating independent local churches shall adhere to the UCCP fundamental

belief in the triune God.

1.2 To be recognized as a local church or a worshipping congregation of the UCCP, the

affiliating church must satisfy the requirements for recognition pursuant to the

provision of the UCCP Constitution (Art. V Sec. 2)

1.3 Upon recognition, the affiliating independent local church shall enjoy the rights and

privileges of a local church or congregation and shall be encouraged to perform

their duties and functions accordingly (Art. V Sec. 3 and 4).

1.4 Priority shall be given to affiliating local churches closest to the UCCP VMG,

Polity, tradition and practices.

3. Procedures

3.1. When a local church of the UCCP learns that an independent local church desires to

affiliate with the UCCP, the local church through the Church Council shall refer the

matter to the Conference.

3.2. In turn, the Conference shall refer the matter to it’s PER Committee who shall

oversee the process of affiliation through prayerful study and consultations aimed at

arriving at a mutual understanding of the following:

Theological orientation

Historical heritage

Church Polity (e.g., Church government, CBL, traditions and practices)

Programs

Human and material resources

3.3. Once the point of mutual understanding is reached, the affiliating local church may

move on with the process by conducting a vote to affiliate with the UCCP during a

congregational meeting.

3.4. If the local church votes to affiliate with the UCCP, a liturgical signing of a

memorandum of understanding (MOU) signed by the members will be conducted. The

MOU shall indicate the duties and responsibilities of both the affiliating local church and

the Conference, representing the UCCP.

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3.5. After the signing of the MOU,

The affiliating members shall accomplish the UCCP (green) membership form.

The local church shall be organized in accordance with the UCCP Constitution

and By-Laws and other statues of the Church.

A communicant class will be conducted for adult members who had not been

baptized.

3.6. The formal affiliation shall take the form of a Conference action recognizing the

affiliating church as a regular member of the Conference with all the rights and

privileges appertaining thereto. A liturgical affirmation of membership shall be held

during the Conference in session.

B. International Relations:

The international dimensions of the work and ministry of the UCCP have been guided by the

Partnership in Mission document of 1990. But in the years since its approval and publication

the process of applying the document to the international relations of the UCCP has shown a

need to further support the document with additional policies. The Partnership in Mission

document is now integrated into this document that now serves as the definitive manual of

policies and guidelines that govern international relations of the UCCP.

International relations of the UCCP are defined under two categories, namely, Partnership

and Personnel Exchange. Partnership implies the organizational link that is established

between the UCCP and another. Under the category of Partnership are included the

programs and projects that are the expression or outcome of the partnership. The second

category is Personnel Exchange, although this is also an expression of partnership, it is given

special attention because of importance we place on human resources.

I. Partnership:

1. Policy

The UCCP encourages partnership relationships because they promote unity through

understanding and cooperation.

Partnerships facilitate increased understanding of each partner's faith situation,

needs and concerns.

Partnerships increase the capability of partners to pursue mission by bringing

together God’s resources.

2. Principles

The UCCP recognizes the immeasurable potential of partnerships when appropriate

conditions exist and constructive values guide the relationship. The UCCP defines the

principles of partnership to serve as a yardstick upon which partnership relations can be

assessed or measured for their appropriateness and values.

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2.1. Partnership calls for the sharing of resources and faith-life experiences where

partners minister to one another, listen to one another, critique one another and trust one

another.

2.2. Partnership underscores equality in the relationship among churches where no

church dominates the other because of affluence nor becomes arrogant because of

experience. It should avoid all relationships that create dependency, discrimination and

domination

.

2.3. Partnership is based on mutual trust and the recognition of, and respect for, each

other’s identity. It takes into consideration the indigenous and cultural characteristics of

the partner country and its people as well as certain structural limitations that may

impede the growth of partnership relations.

2.4. Partnership demands a confession of, and repentance from, personal and ecclesial

complicity with the powers of injustice. It implies a confrontation of those principalities

and structures that hold back the full Reign of God.

2.5. Partnership recognizes mutual autonomy where partners respect given polity and

structures, program thrusts and priorities, and the implications these bear towards a

contextual praxis of the common vision.

2.6. Partnership demands broader analysis that leads to shared understanding and

perception of the personal and social roots of injustice. This allows for the naming of the

powers and structures that perpetuate economic injustice and deny basic human rights.

2.7. Partnership recognizes that the emergence of people’s movements can be signs of a

new spirituality active and oriented to the coming of God’s reign of justice,

righteousness and freedom. This recognition must evolve from experiences of solidarity

with the poor and the oppressed.

2.8. Partnership should provide opportunities for people to tell their stories of suffering

and hope in the context of struggle. It should create a network of committed Christians,

linked together by a shared commitment for the evolution of new ministries within the

cultural ethos of the poor.

2.9. Partnership should give adequate attention to the various aspects and dimension of

God’s mission. It must seek to promote evangelism and church growth by authentically

involving itself in the development of new and creative programs as well as in the

development of the necessary skills. It must also seek to promote the process of

humanization through its genuine participation in appropriate livelihood and

development programs.

2.10. Church bodies are encouraged to exercise care when considering partnership

relationships. Motives must be examined and leaders must focus on the effective

furtherance of their ministries as the main purpose for entering into partnership, not the

mere access to available resources.

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3. Policy Guidelines

3.1. Official partnership is based on written covenants and agreements entered into by

the UCCP and the partner church, approved by the General Assembly or National

Council and the appropriate counter bodies of the partner church. The written covenants

and agreements entered into by the partner churches shall allow periodic assessment as

agreed upon by the partners involved.

3.2. Partnership may be established at various levels of the church, local church,

conference, jurisdictional and General Assembly levels with the corresponding level of

the partner church. Traversing levels in a partnership relation, or establishing a

partnership between a church and a program or organization, must seek the prior

approval of the Commission on Church Union and Unity (CCUU).

3.3. The scope and number of partnerships that a UCCP body can enter into will be

determined by the needs of the ministry and the capability of the UCCP body involved to

perform effectively, transparently and responsibly in partnership. Partnerships must

survive changes in needs and in leadership, as the church is a dynamic institution

ministering to an ever-changing world.

3.4. UCCP bodies are encouraged to share information about partnership opportunities

so that more can engage in them and thereby enhance their mission work.

3.5. Partnership must be in line with the over all orientation and program thrusts of both

partners, with particular emphasis on the priority issues and concerns defined by the

people in the churches and their local communities.

4. General Procedures

4.1. Partnerships entered into at the National level that will eventually involve lower

level bodies should involve such lower bodies in the preparation, planning and

negotiating stages.

4.2. Partnership is considered official upon approval of the General Assembly or

National Council. Recommendation for approval by the General Assembly or National

Council shall come from the CCUU after the written Partnership Covenant has been

approved by the following entities, where any of these are considered:

the local church council for the local church;

the conference council for the conference;

the jurisdictional cabinet for the jurisdiction;

the national council when the whole church is to be involved.

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4.3. An outreach and worshipping congregation intending to establish a Partnership will

need to seek the approval of the local church council of the parent church to which it is

affiliated. It will be the parent church that will endorse the partnership covenant to the

Conference Council or Conference Annual Session; in turn, the latter will endorse the

Partnership Covenant to the General Assembly or National Council for approval.

4.4. Partnership is established and maintained by the forming of a Partnership

Committee at the local church, conference, and jurisdictional levels, and by the

Partnership and Ecumenical Relations (PER) Unit of the National Secretariat for all

national church partnerships. These bodies will ensure the nurturing, sustaining and

monitoring of the partnership relations.

4.5. The Partnership Committee for the corresponding judicatories and the PER Unit for

the national church partnerships shall stay informed and involved in all decisions related

to the expressions of partnership. In the sharing of resources, the bodies in partnership

shall be allowed to transfer resources directly between the church bodies in partnership:

Provided that the partnership has been officially approved by the General

Assembly or National Council. Prior to approval, all resources, financial or

otherwise, must be transferred through the Office of the National Treasurer,

which in turn will forward the amount to the local church partner within 15 days

of clearing the check.

Provided that any transfer of resources between officially approved partners

exceeding US$5000.00, will require the UCCP body involved to furnish the

National Treasurer's Office a copy of the remittance receipt from the bank.

4.6. Programs arising out of partnership should be evaluated and assessed at various

stages. Unless otherwise agreed upon by both partners, there should be at least an annual

evaluation and assessment for review, reflection and renewal as well as possible

redirection of the program.

4.7. Partnerships on all levels should be based on mutual sharing of information; joint

action on programming and cooperation around concerns and activities such as periodic

visitations; personnel exchange; and exposure programs for mutual support and

edification.

5. Areas of Cooperation

The following areas of cooperation may inform the concrete expressions within partnership.

Expressions of partnership need not be limited nor bound to these areas.

5.1. Common celebrations through worship and the Eucharist, the sharing of liturgical

materials, prayers, meditation and the like. Common witness through mission,

evangelism and development programs and projects.

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5.2. Ecumenical visits which bring together churches and church people from varying

experiences and standpoints to further mutual understanding and unity.

5.3. Exposure programs which provide opportunities for learning from the people - -

seeing, talking, feeling, sharing - - not to generate pity but to foster understanding of the

problems and their interrelatedness, as well as, an appreciation of the efforts of the

people to overcome the forces that impede their own development. These should provide

challenges and reflections on possibilities for mutual support.

5.4. Conferences for incisive discussions on issues and concerns relevant to partnership.

5.5. Common study involving documentation and research on specific issues and

concerns.

5.6. Regular information exchange to promote the experiences and struggles of the

people and to enhance the implementation of certain programs.

5.7. Specific program support to enhance implementation of institutional thrusts and

priorities and subsequently facilitate indigenous efforts for self-reliance and self-

determination.

5.8. Internships as an opportunity to share and learn through dialogue and engagement

with churches, organizations and communities in other parts of the world.

5.9. The Co-workers-in-mission program providing longer periods of participation with

churches, institutions, communities, and organizations to provide international presence

or fulfill tasks based on the objectives of the receiving body.

5.10. The Balik-Ugnayan program providing UCCP or former UCCP members now

residing and serving in other parts of the world the opportunity to enter into short-term

ministry with the UCCP as a way to share of themselves while also re-acquainting

themselves with the life and ministry of the UCCP today.

II. Personnel Exchange

1. Policy

The UCCP actively promotes Personnel Exchange, which is both the receiving and sending

of people, as an expression of international partnership.

The UCCP understands the receiving and sending of people as an important component in its

effort to give at the table of resource sharing. As a Church with a creative and dynamic

ministry, the UCCP offers a place where people can come and enter into ministry with UCCP

church workers. The UCCP offers its ministry as an opportunity into which internationals

can give of themselves while learning to serve with UCCP church workers. Internationals

coming to serve in the Philippines are here to serve but in the same instance are enriched and

strengthened in their own ministries, among their own churches and people.

24

In the sending of personnel, the UCCP understands the opportunity as a way of sharing its

talents with the world. These opportunities serve the dual purpose of giving to the ministry

of partners, while at the same time building solidarity among the nations of the world for the

people of the Philippines and the ministry of the UCCP.

The patterns by which the UCCP sends and receives personnel are distinguished by the

purpose of the exchange. There are four patterns the UCCP enables, namely, the Mission

Co-Worker, the Balik-Ugnayan, the Mission Intern, and the Mission Representative.

The purpose of the Co-Worker pattern is principally service in the form of assuming

employment with the partner church. The purpose of the Balik-Ugnayan is to draw upon the

talents of Filipinos now living overseas while offering them an opportunity to reconnect

themselves to the life and ministry of the UCCP. The purpose of the Intern pattern is

principally to engage in a learning program. The purpose of the Representative pattern is to

serve as a resource person, facilitator or delegate to an international activity or event.

2. Mission Co-Workers

2.1. Definition and Description of the Mission Co-Worker

MISSION CO-WORKERS SENT TO THE WORLD are lay or clergy persons

who have been officially requested and are officially sent to another part of the

world by the UCCP. They shall serve a maximum term of eight (8) years, unless

a further extension is mutually agreed upon by both the UCCP and the receiving

body.

MISSION CO-WORKERS RECEIVED INTO THE UCCP are lay or clergy

persons who have been officially invited by the UCCP from partner churches

and/or organizations for a specific ministry in the Philippines. They shall serve a

maximum term of eight (8) years, unless a further extension is mutually agreed

upon by both the UCCP and the sending body.

2.2. Qualifications

The respective qualifications of a MISSION CO-WORKER may vary depending on

the context and task of the call to mission. Therefore, qualifications must be

determined by the inviting church in cooperation with the sending church on a

mission-specific basis. Final approval of the selected individual as to his or her

qualifications shall be determined by the host or inviting church.

2.2.1. All MISSION CO-WORKERS must be members of a local church,

conference and jurisdiction or their equivalent, of the UCCP. They must be

recommended and endorsed from these bodies to qualify. The UCCP may send

a NON-UCCP MISSION CO-WORKER:

Provided that the receiving partner has specific reasons for

inviting a non-UCCP Mission Co-Worker and/or;

25

Provided that the sending body of the UCCP determines that

the request is most effectively and appropriately filled by a

non-UCCP individual through careful evaluation of the

individual.

Provided that the receiving partner is duly informed and fully

concurs with the decision to send a non-UCCP individual.

Provided that the proper protocol has been undertaken to

ensure that the applicant's organization and/or institution is

informed.

Provided that the non-UCCP Co-Worker adheres to the policies

and guidelines found in the Partners in Mission document of

the UCCP.

2.3. Guidelines for Mission Co-Workers Sent to the World from the UCCP

2.3.1. The accountability of the MISSION CO-WORKER shall be

maintained with both the sending and receiving churches throughout the period

of stay. However, primary accountability shall be to the receiving church in

terms of planning the goals, objectives and methods of his or her program as

well as periodic assessment of the work. A committee shall be organized by the

receiving church to provide a supportive community. It shall enable and

facilitate the process of accountability and provide a venue for proper

facilitating of the MISSION CO-WORKERS professional and personal needs.

2.3.2. As partners in mission, the UCCP and the partner church shall share in

the financial support and responsibility of the MISSION CO-WORKER. The

inviting church and the UCCP alone or in consortium with other church

agencies shall earnestly seek to provide all means available to ensure that travel

and living expenses are met prior to the MISSION CO-WORKERS term of

service. This shall include travel expenses relate to the program, housing,

stipend and emergency care.

2.3.3. For the support and well-being of the MISSION CO-WOKER, it is

encouraged that, if at all possible, the family of the MISSION CO-WORKER

be brought to accompany the MISSION CO-WORKER while serving. The

travel and support expenses of the family shall also be the responsibility of both

partners, or all parties involved.

2.3.4. The MISSION CO-WORKER should at all times seek to maintain a

clear and healthy relationship with his or her sending church, while at the same

aiming to strengthen the relationship between the receiving and sending church.

To facilitate this, the MISSION CO-WORKER should write periodic reports

and reflections to be submitted to both churches as spelled out by them; the

CO-WORKER should at all times act in a manner that demonstrates

cooperativeness and sensitivity to the policies and guidelines of the receiving

church.

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2.3.5. Should the MISSION CO-WORKER change his or her civil status

while serving the program, he or she should inform both the sending and

receiving churches of the intention previous to the actual change in order that

the churches might respond appropriately.

2.3.6. The UCCP will discontinue extending full privileges and support

toward a MISSSION CO-WORKER, who during their international experience

was proven in fact to have broken their contract with the UCCP and stayed on

in another country without the endorsement or consent of the UCCP.

2.3.7. Any decision involving the termination of a MISSION CO-WORKER,

prior to the fulfillment of the complete program or contract shall take place only

after consultation with all parties involved in the program or contract. A

unilateral decision to terminate will be considered a breach of contract.

2.4. Procedures

2.4.1. The inviting partner church shall submit the requirements and the

preferred qualifications of the person they need for mission to its partner in the

UCCP.

2.4.2. The UCCP shall commence a search process at the level of the church

where the partnership is lodged. A local church partnership will allow the local

church to have the prerogative to search and determine the MISSION CO-

WORKER. A national church partnership will commence a search throughout

the whole of the UCCP for the individual most qualified for the call.

2.4.3. Upon completion of the search process, the recommendation is submitted

to the office of the General Secretary of the UCCP. The office of the General

Secretary shall send official communication to the partner church on behalf of

the UCCP.

2.4.4. Prior to serving as a MISSION CO-WORKER, the UCCP will ensure

that the MISSION CO-WORKER is attended to with care and provided

orientation prior to departure. For every serving MISSION CO-WORKER, the

UCCP will make every effort to provide support when needed and maintain

regular communication during the term in mission. Upon the CO-WORKER’S

return, the UCCP will provide a debriefing process and a program for re-

entering the life and ministry of the UCCP. The sending body of the UCCP

will do all it can to assist in the reintegration of the MISSION CO-WORKER

into the ministry of the UCCP.

2.5 Guidelines for Mission Co-Workers Received into the UCCP:

The receiving of international personnel into the ministry of the UCCP continues to be

an integral component of international relations. The receiving of MISSION CO-

WORKERS offers the UCCP immediate personnel support to ministerial needs and the

potential for strengthening partnerships internationally.

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2.5.1. In considering the invitation of a MISSION CO-WORKER, the UCCP

must have a wholistic approach. It must define the invitation based on a clear

understanding of the needs of the whole church and of the priorities of the

UCCP. All Co-Worker invitation shall be considered in light of the needs and

priorities of the whole Church.

2.5.2. The UCCP will not accept any individual who has been a UCCP

Church Worker, Co-Worker, Intern or Representative, who during their

international experience renounced their membership in the UCCP, joined

another church, to return as a Missionary to the UCCP sent by their new

denomination. Any such person who has migrated and holds residency abroad

may return to participate in the ministry of the UCCP through the BALIK-

UGNAYAN program of the UCCP.

2.5.3. On arriving into the ministry of the UCCP, a MISSION CO-

WORKER will be provided orientation to the life and ministry of the UCCP.

While serving as a MISSION CO-WORKER, the UCCP will make every effort

to provide support when needed and maintain regular contact during the term in

mission. Upon departing from ministry in the Philippines, the UCCP will

provide a debriefing and evaluation process.

2.5.4. The accountability of the MISSION CO-WORKER shall be

maintained with both the sending and receiving churches throughout the period

of stay. However, primary accountability shall be to the UCCP in terms of

planning the goals, objectives and methods of his or her program as well as

periodic assessment of the work. A committee shall be organized to attend to

the MISSION CO-WORKER. The committee shall serve as a supportive

community; it shall facilitate the process of accountability and provide a venue

for properly identifying and addressing the MISSION CO-WORKER’S

professional and personal needs.

2.5.5. As partners in mission, the UCCP and the partner church shall share in

the financial support and responsibility of the MISSION CO-WORKER. The

inviting church and the UCCP alone, or in consortium with other church

agencies, shall earnestly seek to provide all means available to ensure that

travel and living expenses are met prior to the MISSION CO-WORKERS term

of service. This shall include travel expenses related to the program, housing,

stipend and emergency care.

2.5.6. The lifestyle of the MISSION CO-WORKER must be consistent with

that of colleagues and personnel to which he or she is assigned. The MISSION

CO-WORKER must give special attention to appropriate lifestyle patterns that

do not distance, alienate, disempower or intimidate. The UCCP recognizes the

value to mission of living in community with people in the ways and manner

that they live in community among themselves.

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2.5.7. Should the MISSION CO-WORKER change his or her civil status

while serving in ministry with the UCCP, he or she should inform both the

UCCP and the partner church of the intention previous to the actual change in

order that the churches might respond appropriately.

2.5.8. For the support and well-being of the MISSION CO-WOKER it is

encouraged that, if at all possible, the family of the MISSION CO-WORKER

be brought to accompany the MISSION CO-WORKER while serving. The

travel and support expenses of the family shall also be the responsibility of both

partners, or all parties involved.

2.5.9. The MISSION CO-WORKER should at all times seek to maintain a

clear and healthy relationship with his or her sending church, while at the same

aiming to strengthen the relationship between the receiving and sending church.

To facilitate this, the MISSION CO-WORKER should write periodic reports

and reflections to be submitted to both churches as spelled out by them; the

CO-WORKER should at all times act in a manner that demonstrates

cooperativeness and sensitivity to the policies and guidelines of the receiving

church.

2.6. Procedures

2.6.1 All invitations for MISSION CO-WORKERS must be made by the

office of the General Secretary of the UCCP, upon recommendation by the

CCUU.

2.6.2. All invitations will be determined by the CCUU after assessing all

requests and accompanying circumstances submitted to the CCUU by the PER

Unit for all church programs and the Theological Education Board for the

theological formation centers. The CCUU shall be given authority to determine

priority of request for the UCCP.

2.6.3. The PER Unit is charged with gathering from all levels and programs

of the UCCP and from UCCP related institutions the needs and requests for

Mission Co-Workers to be submitted to the CCUU. The Theological Education

Board is charged with gathering all needs and requests for the theological

formation centers. The PER Unit is charged with identifying the partner

churches and institutions from which international mission personnel are

available.

2.6.4. Upon approval of a request for a MISSION CO-WORKER, the UCCP

shall submit a call for a CO-WORKER to the partner church through the office

of the General Secretary stating the requirements and preferred qualifications

for the specific ministry. The partner shall recommend a person(s) according to

the call.

2.6.5. The CCUU receives the recommendations for final approval and

endorses it to the General Secretary of the UCCP. In matters of request

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pertaining to the theological formation centers of the UCCP, the Theological

Education Board receives the recommendations for final approval and endorses

it to the General Secretary of the UCCP.

2.6.6. MISSION CO-WORKERS are prohibited from directly requesting

funds from the sending body or any funding agency to the effect that:

All requests for funds must be submitted in the form of an official project

proposal and submitted for approval to the following entities, where any of

these are considered:

the local church council for projects to the local church;

the conference council for projects to the conference;

the jurisdictional cabinet for projects to the jurisdiction;

the national council when project involves the whole UCCP.

Upon receipt of the proposal, these bodies will study and determine whether it

falls within the overall program priority of the UCCP.

All working or project funds shall be channeled through and audited by the

UCCP National Office.

2.6.7. Any decision involving the termination of a MISSION CO-WORKER

prior to the fulfillment of the complete program or contract shall take place only

after consultation with all parties involved in the program or contract. A

unilateral decision to terminate will be considered a breach of contract.

2.6.8 The termination of a MISSION CO-WORKER is possible either upon

the expiring of a working contract or completion of program, or by special

recommendation to preserve the integrity of the partnership. In all cases of

termination the UCCP shall be sensitive to due process and transparency and

the involvement of all parties in the decision.

2.6.9 Mission Co-Workers intending to renew their contract or program

must submit their formal request to the office in the UCCP where they are

immediately accountable six months prior to the termination date of their

contract or program.

The UCCP office where the Mission Co-Worker is immediately accountable

shall commence an assessment process to evaluate the implication of a renewal

of term.

The results of the assessment shall be submitted to the CCUU. The CCUU will

facilitate the process of informing all parties involved. Immediate action is

critical so that preparation can begin for the renewal or in the case of

termination the Mission Co-Worker will have a fair amount of time to explore

relocating.

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2.6.10. The termination of a contract or program prior to its completion may

be initiated by the Mission Co-Worker or the UCCP. In such cases, the CCUU

will assume a special role as mediator upon receiving a request for termination.

The CCUU will initiate a process to settle the matter in the most amicable

manner.

3. Balik-Ugnayan

3.1. Definition and Description of Balik-Ugnayan

The Balik-Ugnayan program is an invitation to lay or clergy persons who are or

were members of the UCCP and who today hold residence in a country outside the

Philippines.

This program is created to enable the UCCP to receive into its ministry the abundant

talent the UCCP has shared to the world through its people who have taken

residence outside the Philippines. In the same way, it is a program designed to

enable those who now reside outside the Philippines the opportunity to renew ties

and foster an understanding of the UCCP today.

The primary objective of the Balik-Ugnayan program is to provide a pattern of

mission that enables UCCP members and former UCCP members residing abroad a

way of sustaining their connectedness to the Philippines. The UCCP recognizes and

values the potential of the numerous individuals around the world who were at one

time in ministry in the Philippines offering their talent and expertise periodically in

the Philippines.

The UCCP recognizes Balik-Ugnayan personnel as persons who are employed or

retired in a country outside the Philippines and willing to spend time in serving in

the Philippines as part of a special arrangement with their present employer as a

sabbatical or mission volunteer program. The Balik-Ugnayan personnel sent to

serve in the Philippines shall not enter into ministry in the Philippines as personnel

sent as a missionary to the UCCP. Balik-Ugnayan personnel come as volunteers or

with special terms defined with the sending body.

The duration of a Balik-Ugnayan term shall be agreed upon by both the sending and

the receiving bodies in consultation with the Balik-Ugnayan personnel. The duration

of a Balik-Ugnayan term will be for a maximum of two (2) years, unless a further

extension is mutually agreed upon by the UCCP, the Balik-Ugnayan personnel, and

the sending body.

3.2. Qualifications

The respective qualifications of a Balik-Ugnayan personnel may vary depending on

the context and task of the call to mission. Therefore, qualifications must be

determined by the UCCP with the Balik-Ugnayan personnel and sending body on a

mission specific basis. Final approval of the selected individual as to his or her

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qualifications shall be determined by the UCCP. All BALIK-UGNAYAN

personnel must be endorsed by a sending body recognized and acceptable to the

UCCP.

3.3. Guidelines

3.3.1. BALIK-UGNAYAN personnel are considered representatives of

the partner church or institution from which they come for the duration of

their tenure and responsibilities with the UCCP. The BALIK-UGNAYAN

personnel will be accountable to both the UCCP and the partner church or

institution and shall submit reports of activities and responsibilities to both.

3.3.2. The UCCP will ensure that the BALIK-UGNAYAN personnel is

attended to with care and that orientation is provided. The UCCP shall

offer support when needed and regular communication during their tenure.

The UCCP will provide debriefing and assist with reintegration upon the

completion of the program.

3.3.3. The local receiving body must provide the office of the General

Secretary of the UCCP and the appropriate offices of sending body

complete details of the BALIK-UGNAYAN program. All travel and living

expenses and provision for emergency care must be clearly defined prior to

the commencement of the program.

3.3.4. BALIK-UGNAYAN personnel may seek the assistance of the

PER Unit of the National Secretariat for non-financial support toward the

securing of passports and visa for travel. The sources of all travel and

living expenses and provisions for emergency care must be clearly defined

prior to departure.

3.3.5 The BALIK-UGNAYAN personnel must be willing to comply

with the terms of the contract of agreement.

3.3.6. BALIK-UGNAYAN personnel will not organize or head

programs or projects unless he or she is asked or appointed by the UCCP

judicatory or institution where he or she is assigned and it is specified

within the contract of agreement.

3.3.7 The BALIK-UGNAYAN personnel must be sensitive to an

appropriate lifestyle or the duration of their stay in the Philippines. Special

attention must be given to a lifestyle that will be complementary to

colleagues in the setting of their placement.

3.3.8 The MISSION CO-WORKER should at all times seek to maintain

a clear and healthy relationship with his or her sending church, while at the

same aiming to strengthen the relationship between the receiving and

sending church. To facilitate this, the MISSION CO-WORKER should

write periodic reports and reflections to be submitted to both churches as

32

spelled out by them; the CO-WORKER should at all times act in a manner

that demonstrates cooperativeness and sensitivity to the policies and

guidelines of the receiving church.

3.4 Procedures

3.4.1. The BALIK-UGNAYAN candidate and the related body within the

UCCP may initiate exploratory talks toward forging a BALIK-UGNAYAN

term and placement.

3.4.2. The related body within the UCCP after thorough consultation with the

BALIK-UGNAYAN candidate shall send its proposal of a contract of

agreement to the office of the General Secretary of the UCCP to be forwarded

to the CCUU.

3.4.3. The CCUU receives the proposal of the contract of agreement for final

approval and endorses it back to the General Secretary of the UCCP. In matters

of request pertaining to the theological formation centers of the UCCP, the

Theological Education Board receives the recommendations for final approval

and endorses it to the General Secretary of the UCCP.

3.4.5. The General Secretary of the UCCP shall reserve the sole authority to

extend the invitation to the BALIK-UGNAYAN candidate.

3.4.6. The processing of the formal invitation must be done through the

appropriate channels and comply with the official guidelines of the sending or

sponsoring body in order to ensure that the BALIK-UGNAYAN personnel is

officially recognized as being under full or partial auspices of the sending body.

3.4.7. BALIK-UGNAYAN personnel are prohibited from directly requesting

funds from the sending body or any funding agency to the effect that:

All requests for funds must be submitted in the form of an official project

proposal and submitted for approval to the following entities, where any of

these are considered:

the local church council for projects to the local church;

the conference council for projects to the conference;

the jurisdictional cabinet for projects to the jurisdiction;

the national council when project involves the whole UCCP.

Upon receipt of the proposal, these bodies will study and determine whether it

falls within the overall program priority of the UCCP.

All working or project funds shall be channeled through and audited by the

UCCP National Office.

33

3.4.8. The receiving body shall reserve the right to redefine the contract of

agreement of BALIK-UGNAYAN personnel. Any decision involving a change

in the terms or job description defined within the contract of agreement prior to

the fulfillment of the program shall take place only after consultation with all

parties involved in the contract of agreement. In the event that mediation is

needed to settle disputes pertaining to a redefinition of the contract of

agreement, the incumbent Jurisdictional Bishop shall be requested to facilitate.

A unilateral decision to redefine the contract of agreement will be considered a

breach of partnership.

3.4.9. Any decision involving the termination of BALIK-UGNAYAN

personnel prior to the fulfillment of the complete program or contract shall take

place only after consultation with all parties involved in the program or

contract. A unilateral decision to terminate will be considered a breach of

partnership.

3.4.10. The termination of BALIK-UGNAYAN personnel is possible either

upon the expiring of a working contract or completion of program, or by special

recommendation to preserve the integrity of the partnership. In all cases of

termination the UCCP shall be sensitive to due process and transparency and

the inclusion of all parties in the decision.

The termination of a BALIK-UGNAYAN contract or program prior to its

completion may be initiated by either the BALIK-UGNAYAN personnel or the

UCCP. In such cases, the CCUU will assume a special role as mediator upon

receiving a request for termination. The CCUU will initiate a process to settle

the matter in the most amicable manner.

3.4.11. Periodic reporting and evaluation will be required as determined by the

local receiving body. A committee shall be appointed by the local receiving

body to facilitate in evaluating and to respond to any other needs and concerns

the BALIK-UGNAYAN personnel may have.

4. Mission Interns

4.1. Definition and Description of Mission Interns

MISSION INTERNS are lay or clergy persons who are officially sent to another

part of the world to learn and understand the programs, activities and ministerial

orientation which have emerged to address specific and imminent issues faced by

the host country.

The primary objectives of the internship program is to provide the MISSION

INTERN with a comprehensive learning experience through mutual sharing,

involvement and reflection on God’s mission in the context of the host country. The

program is intended to develop mission interpreters with an in-depth understanding

of mission and its task in the context of the host country. The internship program

34

shall be structured in such a way that the areas of interest and specialization of the

MISSION INTERN and the sending church are integrated into the primary

objectives of the program.

The internship involves mutual learning through the process of shared analysis,

action, and reflection. It also involves developing an understanding of the global

implication of the issues and discerning global answers.

The duration of an internship shall be agreed upon by both the sending and the

receiving bodies in consultation with the MISSION INTERN. The duration of an

internship will be for a maximum of two (2) years. However, in the case of an

academic internship special arrangements shall be considered. Internships are non-

renewable.

4.2. Qualifications

The respective qualifications of a MISSION INTERN shall be determined by the

sending church in relationship to its request to provide a particular person(s) the

opportunity to live and experience another part of the world as a context of ministry.

4.3. Guidelines

4.3.1. MISSION INTERNS are considered representatives of the UCCP and

the partner church/ or institution for the duration of their international tenure

and responsibilities. The MISSION INTERN will be accountable to both the

UCCP and the partner church or institution and shall submit reports of activities

and responsibilities to both.

4.3.2. The UCCP will ensure that the MISSION INTERN is attended to with

care and that orientation is provided. The UCCP shall offer support when

needed and regular communication during their internships. The UCCP will

provide debriefing and assist with reintegration upon the completion of the

Internship Program.

4.3.3. MISSION INTERNS officially sent to another country by the UCCP

shall consider it the counterpart of the individual or sending body to defray the

expenses for the procurement of passport. Expenses incurred for visa shall be

applied to the travel expenses and assumed by the sponsoring body.

4.3.4. The receiving church or organization must provide the appropriate offices

of both partner churches with complete details of the internship program. All

travel and living expenses and provision for emergency care must be clearly

defined prior to the commencement of the internship.

4.3.5. The MISSION INTERN must be willing to comply with the terms of

internship as specified in the contract of agreement.

35

4.3.6. The MISSION INTERN must demonstrate due recognition and respect

for national and cultural values of his/her host country, as well as, sensitivity to

an appropriate lifestyle for the duration of the internship. Special attention will

be given to determining an appropriate allowance that will enhance sensitivity

to the lifestyle of the receiving community.

4.4. Procedures

4.4.1. MISSION INTERNS are UCCP church members, lay or clergy persons

who are officially sent to another part of the world. The UCCP may send a non-

UCCP MISSION INTERN:

Provided that the UCCP has specific reasons for sending a non-UCCP

MISSION INTERN and/or;

Provided that the sending body of the UCCP determines that the request

is most effectively and appropriately filled by a non-UCCP individual

through careful evaluation of the individual.

Provided that the receiving partner is duly informed and fully concurs

with the decision to send a non-UCCP individual.

Provided that the proper protocol has been undertaken to ensure that the

applicant's organization and/or institution is informed.

Provided that the non-UCCP Mission Intern adheres to the policies and

guidelines found in the Partners in Mission document of the UCCP.

4.4.2. The sending church shall submit a formal request to the partner church

requesting its cooperation in facilitating a MISSION INTERN with the opportunity

to live and experience its context of ministry.

4.4.3. The processing of the formal request must be done through the appropriate

church channels and comply with the official guidelines of the sending or

sponsoring church in order to ensure that the MISSION INTERN is officially

recognized as being under full or partial auspices of the UCCP and a partner church.

4.4.4. MISSION INTERNS are prohibited from directly requesting funds from

the sending body or any funding agency to the effect that:

All requests for funds must be submitted in the form of an official project proposal

and submitted for approval to the following entities, where any of these are

considered:

the local church council for projects to the local church;

the conference council for projects to the conference;

the jurisdictional cabinet for projects to the jurisdiction;

the national council when project involves the whole UCCP.

Upon receipt of the proposal, these bodies will study and determine whether it falls

within the overall program priority of the UCCP.

36

All working or project funds shall be channeled through and audited by the UCCP

National Office.

4.4.5. MISSION INTERNS officially sent to another country by the UCCP shall

consider it the counterpart of the individual or sending body to defray the expenses

for the procurement of passport. Expenses incurred for visa shall be applied to the

travel expenses and assumed by the sponsoring body.

4.4.6. Should the MISSION INTERN change his or her civil status while serving

the program, he or she should inform both the sending and receiving churches of the

intention previous to the actual change in order that the churches might respond

appropriately.

4.4.7. Any decision involving the termination of a MISSION INTERN prior to

the fulfillment of the complete program or contract shall take place only after

consultation with all parties involved in the program or contract. A unilateral

decision to terminate will be considered a breach of partnership.

The termination of a MISSION INTERN is possible either upon the expiring of a

working contract or completion of program, or by special recommendation to

preserve the integrity of the partnership. In all cases of termination the UCCP shall

be sensitive to due process and transparency and the inclusion of all parties in the

decision.

Termination of a MISSION INTERN contract or program prior to its completion

may be initiated by either the MISSION INTERN or the UCCP. In such cases, the

CCUU will assume a special role as mediator upon receiving a request for

termination. The CCUU will initiate a process to settle the matter in the most

amicable manner.

4.4.8. Periodic reporting and evaluation will be required as determined by the

hosting church or organization. A committee shall be appointed by the hosting

church or organization to facilitate in evaluating and to respond to any other needs

and concerns the MISSION INTERN may have.

5. Mission Representatives

5.1. Definition and Description of Mission Representatives:

MISSION REPRESENTATIVES are lay or clergy persons who are officially sent by the

UCCP to another part of the world to serve as resource persons, facilitators or delegates

to an international event or activity. The primary objective of the MISSION

REPRESENTATIVE is to offer active participation and representation or expertise to an

international event or activity.

MISSION REPRESENTATIVES are individuals who fulfill the following tasks:

Delegate to an international conference, consultation or event.

37

Member of an international committee or commission.

Resource person to an international activity.

Member of a group invited for special program.

5.2. Qualifications

The respective qualifications of a MISSION REPRESENTATIVE shall be determined

by the sending church in relationship to the objectives of the request.

5.3. Guidelines

5.3.1. MISSION REPRESENTATIVES are considered representatives of the UCCP

for the duration of their international tenure and responsibilities. They will be

accountable to the UCCP and shall submit reports of activities, insights and

responsibilities upon their return.

5.3.2. The UCCP will ensure that the MISSION REPRESENTATIVE is attended to

with care and that orientation is provided. The UCCP shall offer support when

needed and regular communication during their program or responsibility. The

UCCP will provide debriefing and assist with reintegration upon the completion of

the program or responsibility.

5.4. Procedures

5.4.1. MISSION REPRESENTATIVES may be invited through the UCCP with a

specific request for the sending of a particular individual. MISSION

REPRESENTATIVES may also be invited through the UCCP with no specific

request leaving it to the UCCP to determine the appropriate individual(s) to fill the

invitation. In cases where the UCCP is responsible for the selection of a MISSION

REPRESENTATIVE, attention and consideration must be given to:

The balance of gender, experience, age, region, and responsibility.

The rotation of region from where the individual comes.

5.4.2. MISSION REPRESENTATIVES officially sent to represent the UCCP

shall consider it the counterpart of the individual or sending body to defray the

expenses for the procurement of passport. Expenses incurred for visa shall be

applied to the travel expenses and assumed by the sponsoring body.

5.4.3. MISSION REPRESENTATIVES may seek the assistance of the PER Unit

of the National Secretariat for non-financial support toward the securing of

passports and visa for travel. The sources of all travel and living expenses and

provisions for emergency care must be clearly defined prior to departure.

5.4.4. MISSION REPRESENTATIVES officially sent to represent the UCCP

shall be provided an emergency fund of US$100.00 by the UCCP body from which

the individual(s) is being sent. This amount is to be used for emergency purposes

only and returned if not used or liquidated with receipts in cases of emergency. In

38

the event that the actual Emergency Expense has exceeded US$100.00,

reimbursement shall be made accordingly by the UCCP body.

Revised May 31, 2007-CCUU