PARTNERS

IN
MISSION

United Church of Christ in the Philippines

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

6
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

12
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.

14
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.

16
 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.

22
 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.

23
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;

24
  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.

25
 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.

26
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.

27
 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

31
 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.

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 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

33
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.

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 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.

35
 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.

36
  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

37
 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

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