Book of Order

ORGANIZATIONAL HANDBOOK  (Approved January 17, 2019; amended January 29, 2022)

          Unitas Fratrum - 1457

                  Renewed Moravian Church - 1727

                              Moravian Revival Church - 2012

Chapter One

UIMM and The World Fellowship of Moravian Revival Churches 

¶1.0.0000           An Introduction to the Historical Background of United International Moravian Ministry (UIMM) and the World Fellowship of Moravian Revival Churches (WFMRC).   

UIMM is a Moravian Group recognized by the Unitas Fratrum on November 2012.  In August 2016 during the Moravian Unity Synod in Jamaica, although UIMM was formally and unfairly excluded from fellowship with the Moravian Unity, it is still recognized as a Moravian heritage Church that is exploding in power and influence throughout the world.  This is affirmed by Bishop Emmaus Mwamakula, President of the Moravian Revival Church in Tanzania located in Dar es Salaam, Tanzania.  It is also affirmed by Allied Mission Church, Churches which exist in the Philippines and Cambodia having Moravian heritage.

UIMM is rewriting Moravian history as a global ministry.  But more than that, it is the will of countless other godly Moravian leaders feeling estranged or persecuted by the Traditional Church following God’s voice.  Today UIMM is a quickly growing fellowship with Moravians in America and other countries desiring to join.  UIMM continues to pull in Moravians and non-Moravians that have been excluded and rejected by the Traditional Church and gives them the biblical covering needed.  UIMM does not speak negatively or distastefully about the Traditional Church, because it is still Christ's anointed Church and has a place in God's Kingdom.  Every effort is there to work with Traditional Churches to advance the cause of Christ because the time is short.

UIMM's vision is to strengthen and grow Moravian Churches and Fellowships, everywhere the Spirit of God leads.  UIMM exists as a Holy Spirit led organization, which uplifts Jesus Christ as Savior, Lord, and Chief Elder of the Church.  UIMM’s 26 Churches and Fellowships are located in a growing number of communities in Alaska, among them Akiachak, Akiak, Anchorage, Bethel, Big Lake, Dillingham, Kenai/Soldotna, Manokotak, Napakiak, Palmer/Wasilla, Alaska. A fellowship in Angoon, southeast, Alaska was approved.  Five UIMM Churches exist in Honduras and it is expected for a number to be raised up in Tanzania, the Congo, Australia, and India.  (Note:  In November 2022, five Moravian Churches in Cuba were received into fellowship with UIMM)

The first UIMM Church in the continental United State was the City of Glory Church International, which came to life in 2016, headed up by a second Bishop of UIMM (consecrated September 21, 2018) with two Master's degrees  - The Rt. Rev. Lauden Kangele.  Due to unforeseen circumstances Bishop Kangele is no longer with UIMM in late 2020.  Bishop Kangele was birthing other fellowships in America and overseas who have a burning desire to join the UIMM covering.  Plans were brought up for another UIMM Church in Colorado by an ordained Moravian minister from Central America.  A third bishop, The Rt. Rev. George Lee from Round Rock, Texas was consecrated by Bishop Nicholson on September 30, 2018 will continue service under Allied Mission Church.

UIMM's General Conference follows an approved Organizational Handbook based upon the Word of God.  In 2014, UIMM was incorporated as a Corporation with the State of Alaska.  In 2016, UIMM received 501c3 status under the Internal Revenue Service tax code of the United States government.

UIMM’s goal originally was is for Mission Province status under the Traditional "Moravian Unity" but was excluded by action of the Worldwide Unity Synod at Jamaica in August 2016 because of its stand against the homosexual agenda in the Moravian Church.  In reaction to this UIMM remains a free Ministry Group, which sent Bishop William Nicholson (and two other UIMM delegates) joining three Moravian bishops in near Nairobi, Africa that resulted in creation of the World Fellowship of Moravian Revival Church that came to life in February 2018.

UIMM is logistically and strategically placed in Anchorage, Alaska, which is “the gateway to the world”.  It has been prophesied that International's "all tribes" shall participate in an end-time sending forth for harvest to the world to bring awakening and revival to America and around the globe.

In order to train UIMM's pastoral leadership, a non-traditional training institution called New Herrnhut Holiness Training Institute was approved September 2017 to provide informal training opportunities.  Moravian history and heritage is among the subjects shared.  Church planting and tithing have also been topics, along with teaching on holiness in end days.  Extremely gifted instructors, The Rev. Dr. Doug Norwood (Pennsylvania), The Rev. Dr. Larry Salway (South Dakota), and The Rt. Rev. Lauden Kangele (Washington) have served as instructors.  In September 2017, New Herrnhut already has its foundation laid by Mr. Dean Carl for a 16 guest house, conference center, and Church in Seward, Alaska. Already requests are coming in from around the world to attend this institute to train future missionaries to the world.

UIMM was a major financial contributor for the creation of the World Fellowship of Moravian Revival Churches (WFMRC) which is in 7 countries.  UIMM has also contributed significant funds to help building projects in Honduras and Africa.

For those Churches and International Churches that desire to join UIMM, the following are some positive assistance issues UIMM provides:

1.   Moravian Heritage framework.
2.   Covering providing accountability with Organizational Handbook or Book of Order
3.   Provides Training Opportunities for Spiritual Leaders.
4.   Ordination for proven workers
5.   “Living Churches” under UIMM are autonomous
6.    Provision for Financial Assistance for Pastor and Church Buildings
7.   Representation on UIMM during annual General Church Conference (synod).

¶1.0.0001          UIMM's Vision & Belief System:

During Governor Walker's prayer breakfast March 2016 in Anchorage, Alaska, a UIMM Evangelist had a vision of a "sleeping giant" in International waking up and unfurling an undefiled flag for all the world to see.   UIMM's leadership recognizes that Christ is coming soon, that the world needs to hear of John 14:6, and that the Church should remain “holy and undefiled” (Ephesians 5:27).  Out of this vision was birthed a statewide, national, and international movement by UIMM as an organism of God's love and covering.  And to reach the world for Christ and win “lost souls” for Christ’s Kingdom.

The core vision for UIMM's leadership and its Churches and Fellowships is to work at Church planting until Christ's comes!  And to functionally be a "Living Church” in relationship with Christ that follows the entire counsel of God's word, prays daily, preaches the gospel and allows the presence and power of the Holy Ghost to move in every area of the Church life.

On December 15, 2017, 16 new UIMM ordained pastors began service.  Three were ordained on February 2, 2018.  Two more were consecrated in 2021.  All were consecrated by Bishop William Nicholson.  This is catapulting the gospel to the villages of Alaska, with a vision of reaching Canada, every state of America, as well as the nations.

UIMM Churches and Fellowships rising out of Moravian heritage believes:

•   Believes in God as Trinity; is a Christ-centered Church; a Living Church living out the full counsel of God’s Word.

•   Believes salvation is a gift from God and that is life is essentially an intimate relationship with Jesus Christ

•   Nurtures and encourages spiritual growth; allows for celebration of the sacraments of baptism and Holy Communion.

•   Believes in the five-fold Holy Spirit inspired ministry; and is a part of a global revival and undefiled movement.

¶1.0.0002            World Fellowship of Moravian Revival Churches

Returning to Anchorage, Alaska from Nairobi, Kenya on March 1, 2018, through Amstradam, Netherlands, and then through Seattle, Washington, three Directors of United International Moravian Ministry Group – The Rev. Tim Sergie, The Rev. Ferdinand Sharp and The Rt. Rev. William Nicholson returned safely from an eleven-day international trip.  Literally in a spirit of thanksgiving and joy for participation they felt great accomplishments!  It is a gaining of intimate relationships with a global Moravian family in revival.  This came out of a historic summit of worldwide Moravian and Revival Church leaders in Rurui, Africa on February 23-25, 2018.  The decisions made at this gathering formalizes and fulfills the UIMM vision of the sleeping giant waking up and raising an undefiled flag for the entire world to see!

The World Fellowship of Moravian Revival Churches, which UIMM is now a full participant in, is made up of over 90 Churches in Seven (7) countries.  It was given birth on February 24, 2018 in the heart of Africa, near Kenya’s largest and capital city, Nairobi.  Four Moravian bishops with co-leadership by Bishop Emmaus Mwamakula of Tanzania and Bishop William Nicholson of Alaska led this global organizational effort.  Functionally, it is the culmination of an “undefiled and evangelical ‘win the lost’ movement!”  May we all pray that this movement will grow!

The other two Moravian bishops in attendance at the global summit were The Rt. Rev. Odongo Mario Arabous from Uganda and The Rt. Rev. Paul K. Kabaiya of Kenya.   Along with the four Moravian Bishops, the Superintendent of the Allied Mission Church in the Philippines and Cambodia, The Rt. Rev. George Lee, participated in the three-day meeting.  This revival movement is now a fellowship of mainly Moravian Churches from nations including the Philippines, Cambodia, Tanzania, Kenya, Uganda, United States, and with three churches under UIMM in Honduras

The following information is strictly taken from the view of Bishop Nicholson as he interpreted the formation of the new World Moravian Fellowship in Africa.  The agenda was roughly as follows:

Day One – Introductions, share about your religious organization’s history and expectations.

Day Two – Discussion on Organization and identifying goals how we may be able to help one another.

Day Three - Organize into a loosely knit fellowship, hold a processional and conduct Sunday worship.

While Bishop Mwamakul opened the global summit meeting and assured the daily agenda was followed, Bishop Nicholson was given opportunity to present each day’s key note address.  In his address (averaging over one hour each), Bishop Nicholson spoke about the essentials of formation of a global fellowship.  Bishop Mwamakula stressed the importance of the Moravian motto – “In Essentials Unity, in Non-essentials Liberty, in All Things Love”.   Bishop Nicholson emphasized that whatever we become, it should be a spiritual organization.  As the meeting progressed, the Spirit of God made the way clear as to our basic understandings of unity and organizational framework.

Shown among the bishops is the great respect for the move of God in the hearts of the leaders and Churches in countries in attendance.  Bishop Mwamakula emphasized that the move of God in the Moravian Church happens once every 300 years; the first under John Hus, the 2nd under Count Nicholas von Zinzendorf, and now a third move of God through us.  Bishop Nicholson stressed the importance of development of a living family and during his first keynote address taught on the picture of Christian community as shown in Acts 2:42-47.  It was emphasized like the early Moravians under Zinzendorf, our vision is that we see ourselves as a Living Church or Living Family living out the entire counsel of God’s Word.  Bishop Nicholson stressed that we are not building a denomination; instead like Zinzendorf, our goal is building a Living Church, and expanding the Kingdom by winning lost souls before Christ returns in the clouds with glory.

The Living Church is really a Church inspired by and led by the Holy Spirit of God.  It is a Church or participating fellowship such as UIMM, which is free and unencumbered by man’s ways.  It is a Church that is willing to experience the five-fold ministry.  And it is a fellowship of Churches willing to seek Christ’s agenda rather than man’s agenda.

On February 24, 2018, at the end of the second day of the global summit, Bishop Emmaus Mwamakula announced that our formal name is World Fellowship of Moravian Revival Churches (WFMRC).   The Fellowship will not duplicate the Moravian World-wide Unity, which is administration heavy, costly, and really is doing little for expanding the kingdom. The Fellowship will meet every three years.  The next meeting for the WFMC is scheduled for Uganda in February 2020.  A key goal is to support each other so that we will remain uncorrupted from the world and maintain an evangelical focus.

Strengthening the Fellowship is UIMM’s Moravian Presbyter, the Rt. Rev. Lauden Kangele stressed input should be always to remain in fellowship status led by the Spirit of God.  And that we should stay away from becoming too organized with structure, and Books of Orders that creates legalism and runs the danger of Jezebel spirits taking over.  All participants at the WFMFC felt that the Fellowship is to function autonomously, therefore the World Fellowship must be loosely organized.  It was agreed that Bishop Nicholson will be the key contact in the northern hemisphere, while Bishop Mwamakula would be the contact in the southern hemisphere.  The respective bishops of the World Fellowship will coordinate their work among themselves.  And if there is a need for assistance that requests for help should be run through either Bishop Nicholson or Bishop Mwamakula.  While financial support is not guaranteed initially, the first priority is to pray for one another and support one another.   Bishop Nicholson mentioned that the idea is to submit to Jesus Christ being our Chief Administrator.

Our power is not so much in board process but doing process, like military command post, where Jesus is commander of the hosts.  Our power is in God’s love and Gospel message we bring.  We don’t need rank; we all have roles to play.   We need to watch out for religion; it kills.  We need to watch out for legalism; it snuffs out the Holy Spirit and extinguishes the fire.  In essence the Word Fellowship is comprised of ‘Revival Churches’ and not merely traditional churches.  While we are open to non-Moravian Churches joining this movement, it was stressed by Bishop Nicholson that we should always strive to be a true Church of Jesus separated from the world.  And we should be action or production oriented to expand the Kingdom of God and His love.  The prophetic word we’ve received is that it is time to mimic, but entirely different for our time, to duplicate what Pentecost did to the early Moravians and to go to the Continents, to the four corners of the world with the gospel to participate in an end day harvest of souls.

In conclusion, it was felt at the global summit that God is moving through the 1st nation people of Alaska, today, and through the leadership of the third world nations.  God indeed has awoken a sleeping giant who raises an undefiled beautiful white flag.  God has been speaking and will continue to speak through the broken disadvantaged people of Alaska, of Central America, of Asia, and the broken and contrite people of Africa.

To remain in fellowship, the participants agreed to network via email and messenger.  They recognized that a danger we must recognize is that any organization can become too worldly.  Organizational handbooks based on the holy Bible instead of Books of Order will be developed.  It was felt that the Fellowship’s book of order be the Bible; our Organizational Handbook.   Like John Hus’s motto, which we want to follow – “The Bible says.”

The WFMRC participants felt we should be free from the spirit of religion and stand against the world, the flesh and the devil.  And together we will do more for God in our respective countries for the Kingdom of God.  We will move forward not looking to right or left.  We pray for a great revival in 2018.  We welcome the Holy Spirit to rule our fellowship and churches daily.

The participants at the global summit felt that God will continue opening doors for us.  Money will come and more Churches will join this end day movement.  And together in unity, we will do a better job of winning lost souls and disciplining others to do the same.

The World Fellowship of Moravian Revival Church was born in the heart of Africa.  The idea of a Global Fellowship are Christian leaders and their people showing their love and help critical for facing life’s many challenges and growing the Kingdom of God.  As mentioned before each participating organization within the Fellowship will strive to remain undefiled and work together to nurture and plant Home Fellowships and Churches around the world. Everyone within the Fellowship of the Brethren will be involved in evangelism ministries.

We will prayerfully support one another; we cannot operate alone in this world.  Starting February 26, 2018, the following list shows goals we can strive for until we meet again in Uganda in February 24, 2020:

1.   Pray for each other’s organizations
2.   Support one another through networking.
3.   Assist in projects together financially, technically.
4.   Work on global outreaches and invite other like-minded to join the Fellowship of the Brethren
5.   From time-to-time request assistance for ordination, consecration of bishops, etc.
6.   Support development of unorthodox training institution that has Moravian heritage, holiness emphasis, and evangelical focus.

No one Church organization is higher than the other.  We submit to one another.  We do this out of a spirit of cooperation, and as the Bible says, out of love for your soul: “Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account.  Do this so that their work will be a joy, not a burden, for that would be of no benefit to you” (Heb 13:17).

And we will love each other with the unconditional love and kindness of our Saviour Jesus Christ, so that we may be strengthened to run life’s tough race.  May our months and years ahead be a time of getting to know each other in Christ’s love.  The organization of the Fellowship is loosely knit and with full freedom to be self-functioning and submitted to the wisdom and revelation of the Holy Spirit and completely submitted to Christ’s agenda before He comes in the clouds with glory.

The World Fellowship of Moravian Revival Churches is made up of two Co-chairs, Bishop Emmaus Mwamakula and Bishop William Nicholson, who agreed to network and work to assure the Fellowship functions efficiently.  The respective bishops of WFMRC are the board members who may choose to meet, when necessary to assure the Fellowship meets its goals.

All participants at the global summit provided their names, their email addresses and telephone numbers.  All participants at the summit agreed to work together in Unity.  And to keep a watchful eye to advance revival in their respective spheres of influence.  If a Fellowship country does not have a bishop, they felt it is important to assure that one is consecrated to join the Fellowship Network.

¶1.0.0003           New Herrnhut Bible Training Institute

New Herrnhut Bible Training Institute in Seward, Alaska, is a gem.  It must come to pass, so that students will arrive from Africa and around the world to receive training to evangelize the world.  It was felt that the Bible Institute will give the World Fellowship of Moravian Revival Churches more credibility and perpetuity in the world for decades to come.

In October 2018 suddenly the website at www.alaskamoravian.org and our lamb logo was taken away.  Quickly in mid-October 2018 the UIMM EC responded by approving a new logo and new website development which is now located at www.alaskamoravian.com.  New United International Moravian Ministry Group (UIMM) logo is explainable by the following scriptures:

1. The Lamb - John 1:29: The next day he saw Jesus coming to him and said, "Behold the Lamb of God who takes away the sin of the world."
2. The Sun - The Word John 8:12: Then spake Jesus again unto them saying I am the light of the world; he that followeth me shall not walk in darkness but shall have the light of life.
3. The Cross - Salvation John 14:6: Jesus said unto him, I am the truth and the life, no man cometh unto the Father, but by me.
4. Lion - Lion of Tribe of Judah 2 Timothy 4:1 - I charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom.
5. Tail of the Lion - The tail of strength Isaiah 52:12: But you will not leave in haste or go in flight for the Lord will go before you the God of Israel will be your rear guard.
6. Green Grass - New Pastures Psalm 23:2: He maketh me to lie down in green pastures; he leadeth me beside the still water.
7. Plant - Spiritual Growth 2 Peter 3:18: But grow in the grace and in the knowledge of our Lord and Savior Jesus Christ.
8. White Flag - Holiness Hebrews 12:14: Follow peace with all men and holiness without which no man shall see the Lord.
9. Flame - Holy Spirit John 16:13: Howbeit when he the spirit of truth is come he will guide you into all truth.
10. Blue - Firmament Genesis 1:7: And God made the firmament and divided the waters which were under the firmament from the waters which were above the firmament.
11. Circle - Unity Ephesians 4:3 Endeavoring to keep the unity of the Spirit in the bond of peace.

Significantly in December 2018, Honduras’ two churches painted the UIMM logo over its entrance doors.  The third church which we built in 2017 may consider joining UIMM in January 2019.

¶1.0.0005           UIMM Tithing

UIMM's existence is assured through each Church and Fellowship giving a monthly 10% tithes to UIMM's budget, and each UIMM pastor donating their 10% tithe, including giving by Spirit-led donors.  We thank Pastor Tim Sergie and Pastor Leon Kiana, and Musicians Mae Moses, Billy Olsen and Paul Kiunya Jr., including other unnamed musicians who have and are supporting the weekly Friday Night Singspiration, which is UIMM’s only fund raising mechanism outside of tithing.

UIMM supports outreaches to Alaska as well as Arizona and Oregon.  It also supports missionaries to third world countries.  In December 2021 we received requests to help purchase a small plot of ground in Brus Laguna, Honduras to build a new Church.  Near end of 2021, Uganda and Honduras received significant dollars, but still needs approximately $7,000 for purchase of land for church buildings, a radio station, housing for pastors, medical, food and feeding orphans.  Admittedly most of UIMM’s dollars go to outreaches in foreign countries.

 ¶1.0.0006        UIMM’s Published Story

As many of you already know, UIMM’s story – “Your Story; Our Story” has been written about and published by UIMM Publications in December 2018.  This book is available for sale at UIMM’s offices, at Vine & Branches in Anchorage as well as at amazon.com.  The book is entitled “Alaska Moravian Heritage Church Awakening:  Rise of World Fellowship of Moravian Revival Churches”.  If anyone wants to know your story encourage them to purchase this book.

Prayer Support Always Needed

Please pray that God will raise up wealthy people to support His cause to grow the Kingdom of God before Christ comes quickly.  UIMM continues to solicit your prayers and financial support.

 

Chapter Two

The Organization

Chapter Two, Section I Constitution

Name and Title

¶2.1.0100   The name and title of this Organization of the World Fellowship of Moravian Revival Churches (WFMRC) shall be “The United International Moravian Ministry” or "UIMM".

The Boundaries of the United International Moravian Ministry

¶2.1.0101    UIMM originally was a group of Moravians based in Anchorage, Dillingham, and Manokotak, but not restricted to these areas only, but to other parts of International and the World as it is deemed relevant. UIMM is allowed to form new congregations in other villages, where the Alaska Moravian Church has a presence.

The Government of UIMM

¶2.1.0102   We recognize ourselves as a body of Christian Believers in order to assemble together, exercising all our inalienable rights and privileges granted to a religious body by the Constitution of the United States of America. The Synod of the United International Moravian Ministry declares that we maintain our position among the Christian churches of the land by virtue of our heritage with the ancient and historic Unitas Fratrum:  in constitution,  mission,  doctrine,  education, and ritual. We are one and indivisible.  For the United International Moravian Ministry, the  government of UIMM is vested in the UIMM Synod and in its subordinate, synods, conferences, boards, or officials.

The UIMM Synod

¶2.1.0103   The UIMM Synod is the highest judicatory in the organization, with supreme legislative powers in all matters not committed to the Unity Synod; and shall consist of elected delegates and official members; shall have power to determine the number and qualifications of its own membership, to prescribe the bodies which shall be entitled to representation in its membership, the basis of representation, the manner of election, and the persons who shall be entitled to membership by virtue of office.

¶2.1.0104   The UIMM Synod shall have power to fix the time and place of its meeting; to elect a governing board to  be  called  the  UIMM  Executive Committee  (UIMM.E.C.);  to  create  congregations,  agencies,  and institutions; to enact laws and regulations governing membership, powers, duties, and functions; to elect or appoint, or make rules for electing or appointing, such other boards or officials as it may deem advisable for administering its government or the proper management of its finances and institutions; to elect the delegates which the organization is entitled to send to the WFMRC; to elect Bishops; to have the oversight and direction of the agencies, institutions, and funds of the UIMM; to control all church publications, subject to the established doctrine and liturgy; to regulate the organization of congregations; and to exercise general supervision over all church activity in the UIMM.

The UIMM Elders’ Conference

¶2.1.0105   The powers and duties of the UIMM Executive Committee  (UIMM.E.C.), incorporated as “The United International Moravian Ministry,” are the following:

1. a) As the executive of the UIMM Synod, to administer the government of the Church under the rules and regulations adopted by the UIMM Synod; to see that the enactments of the WFMRC and UIMM Synods are faithfully executed in the UIMM;
2. b) to guard against deviations from the spirit and principles of the Church; to appoint and supervise all the ministers of UIMM under the rules and regulations of the UIMM Synod;
3. c) to pass rights and privileges unto member congregations upon admission;
4. d) to convene the UIMM Synod in an emergency;
5. e) to provide for its temporary organization;
6. f) and to perform the duties of a “Standing Committee on Credentials” for all ordained ministers of the United International Moravian  Ministry,  and  persons  in  pastoral  service,    that  are  serving  under  call, appointment, or in specialized ministries.

Amendments

¶2.1.0106   Any proposed alterations in this constitution, insofar as such alterations are within the powers of the UIMM Synod, shall be referred to a “Constitutional Committee,” composed of an odd number of
representatives, to be elected by ballot at the synod. When this committee shall have reported upon the proposed alterations, the same shall be read in synod, discussed and voted upon on three separate days,
and shall be considered as adopted only when at each reading and voting three-fourths of the members present vote in their favor. Any proposed alterations in the Bylaws shall be considered as adopted only by
a vote of two-thirds (2/3) of the members present at a regular session of the UIMM Synod.

Chapter Two, Section II

Bylaws

ARTICLE I

Corporate Name and Location

¶2.2.0150   The name of this Corporation shall be United International Moravian Ministry, Inc. (hereinafter referred to as “UIMM”  or the “ Organization”  or the "Corporation"). The principal office and registered office of United International Moravian Ministry shall be in the city of Anchorage, Alaska, or such other places, as the UIMM Synod shall from time to time determine.

ARTICLE II
Affiliations

¶2.2.0151   The United International Moravian Ministry is a member of the World Fellowship of Moravian Revival Churches and affiliated with the WFMRC and any Moravian Group or Province as agreed upon by the WFMRC.  The Synod of UIMM  joins in any effort for the strengthening of the fraternal relations between the members of our own province and the other groups and/or provinces of the WFMRC, and, as far as possible cooperates with them in every movement forr the extension of Christ’s Kingdom.

ARTICLE III
Purpose

¶2.2.0152   The vision of the United International Moravian Ministry is to be a vibrant, passionate network of diverse believers sharing God’s indispensable Word to transform and nurture lives. Our mission is to provide loving care and spiritual opportunity to youth, families, and elders in our communities.

The UIMM believes the express purpose of God is to reconcile the world to Himself through Jesus Christ His Son. We are a saved people called out of the world, who shall constitute the Body of Jesus
Christ known as the Church. We maintain our integrity and cherish the bond of a common faith in Jesus Christ our Savior, that unites us with Christians of every name, and with our brethren everywhere.

Our Lord Jesus Christ commands us to "go into all the world and preach the Good News to all creation." UIMM ministry is to propagate the Gospel as revealed through the Holy Scriptures by all means of
communication, including visual, written, or electronically transmitted. We are designated to be Jesus Christ's witnesses at home, in our community, region, state, and to the ends of the earth.

ARTICLE IV

Standard and Practice of Faith

¶2.2.0153   We believe that the Bible, Holy Scriptures of both the Old and New Testament, is the only inspired Word of God and therein abides the only source and rule of faith, doctrine, and life for this church.

We recognize as center of the Holy Scriptures, and of all proclamation of the Gospel, the message of Jesus Christ crucified on the cross, buried, and resurrected from the dead. The Church’s primary mission,
and its reason for being, is to bear witness to this joyful message by fulfilling the Great Commission.

We take part in the continual search for sound doctrine. Just as the Holy Scriptures do not contain any doctrinal system, the UIMM along with all the WFMRC has not developed any of its own, because we know that the mystery of Jesus Christ which is attested to in the Bible cannot be comprehended completely by any human statement. Also, it is true that through the Holy Spirit, the recognition of God' s will for salvation in the Holy Scriptures is revealed completely and clearly. A Confession of Faith is found in the Hymnal of the Moravian Church.

In all ecclesiastical matters, we adhere to the Moravian Covenant for Christian Living, and other enactments by World Fellowship of Moravian Revival Churches, which have priority over the functioning of this church.

ARTICLE V

The UIMM Synod

1. Definition

¶2.2.0154   The UIMM Synod is the highest judicatory in the organization, with supreme legislative powers in all matters not committed to the Unity Synod, and the UIMM Executive Committee, which it shall elect, is in every respect responsible to it.

UIMM Synods are vested with the supreme direction of all UIMM affairs, but remain responsible to the WFMRC for the general principles in accordance with which they legislate. The UIMM Synod has the right and responsibility so to legislate that the principles laid down by the WFMRC synod shall be carried out in the organization.

1. Membership of Synod

¶2.2.0155   The UIMM Synod is constituted of ex officio and elected members. The ex officio members are essential so that they may render an account, contribute of their experience toward wise legislative action, and give to the deliberations of the Synod a conserving spirit and purpose. The electors have the right to choose delegates who represent the views of their constituents, but it is also their duty to elect only such delegates who will consider the welfare of the whole Church, who possess knowledge of its affairs, who lead an exemplary life, and who can conscientiously undertake the duties involved.

(a) Ex Officio Members: Delegates by virtue of office.

1. All ordained ministers of the United International Moravian Ministry serving under call, appointment, or in specialized ministries.
2. Any other persons in pastoral service under appointment by the UIMM Executive Committee.
3. All bishops residing in the United International Moravian Ministry not included in 1. above.
4. All lay members of the UIMM Executive Committee.
5. The Director of United International Moravian Ministry Seminary, one representative of the Women' s Board, one representative chosen by the UIMM Youth Council, and one representative chosen by any other United International Moravian Ministry agency or institution created by the UIMM Synod provided they are members of a congregation in the United International Moravian Ministry.

(b) Elected Members: Delegates by election.

1. One or more lay persons selected by each congregation on a ratio of one person for each 50 communicant members or fraction thereof. The number of delegates shall be based on the
   congregation' s most recent report. Each congregation shall have at least one elected delegate.
2. Time, Place, Organization, and Business

¶2.2.0156   The UIMM Synod shall meet at least once every year.

(a) Unless otherwise ordered by the Synod, the UIMM Executive Committee is directed to fix the date and place of such meeting(s), the duration to be conducted not less than one (1) day and not more than five (5) days.

(b) The officers of UIMM Synod, the committees, and committee officers shall be appointed by the UIMM Executive Committee prior to the convening of Synod.

(c) The rules of order published in the most recent edition of the Organizational Handbook, and amended by subsequent synods, shall be in force whenever Synod is in session, without a motion to adopt.

(d) At least one secretary for the UIMM Synod shall be appointed by the UIMM Executive Committee to equally share in recording and publishing the minutes. All formal business, discussion, election, and reports of the UIMM Synod shall taken by hand as the minutes, and a audio recording may be taken for accuracy review and archival purposes. The UIMM Executive Committee is responsible for reading and correcting the minutes within 30 days of any UIMM Synod. The minutes shall be published on paper document, with each congregation receiving a copy of Synod Highlights within 45 days of any UIMM Synod. Highlights of the UIMM Synod are a summary of the minutes to be incorporated in the appendices of the Organizational Handbook and posted on the UIMM official website within 60 days of any UIMM Synod.

(e) Business may be presented to the UIMM Synod through the UIMM Executive Committee by the congregations, UIMM boards  and  officials,  and  by individual  members  of Synod.  All business
presented in its original form shall be submitted in writing to the secretaries for the UIMM Synod to be archived in the UIMM Files, either in paper or electronic form. All business after presentation shall
be referred  to  the proper  standing  committees  of  Synod,  and  shall  by  them  be arranged  for  the consideration of Synod, with such recommendations to the Synod as they shall deem proper.

(f) Memorials and resolutions affecting the constitution or bylaws of the UIMM shall be in the hands of the UIMM Executive Committee not less than three months before the convening of Synod. The UIMM.E.C. shall mail such proposals to all accredited delegates not less than one month before the opening of Synod.

(g) In seeking the approval of Synod for major financial efforts, the boards and agencies of the Church shall, three (3) months prior to Synod, present such requests to the UIMM Executive Committee, who, after consultation with the proper advisory committee or committees, shall submit its report to the appropriate Synod committees.

1. Expenses of the UIMM Synod

¶2.2.0157   The expenses of the UIMM Synod are borne by the UIMM Administration Account.

(a)They include the expenses of delegates, the compensation of secretaries, the cost of publishing the Resolutions  and  Elections  and  of  other  printing,  special  appropriations,  the  expenses  of  special committees in the periods between Synods, and other necessary expenses.

(b) The UIMM Executive Committee shall be given authority to establish the basis on which expenses
are charged to congregations, boards, agencies, and institutions for costs during the time Synod is in
session.

(c) The local congregations, boards, agencies, or institutions shall be responsible for the costs of room and board of their delegates, lay and clergy, to UIMM Synod. Other expenses of UIMM Synods shall be met by the UIMM Administration Account.

2. Powers of the UIMM Synod

(a) To fix the time and place of meeting for a special Synod aside from the annually set schedule; and in case of emergency the UIMM Executive Committee may convene the UIMM Synod at a time and place other than originally designated.

(b) To determine, from time to time, the number of ministerial and lay delegates who shall be entitled to membership in the UIMM Synod.

(c) To elect the delegates whom the organization is entitled to send to the WFMRC synod, not being limited in its choice to persons in attendance at synod.

(d) To elect the UIMM Executive Committee, except for the ex officio members, from among the clergy and laity of the UIMM.

(e) To elect bishops for service in the UIMM, in accordance with Church Order of the WFMRC guidelines.

(f) To examine and direct all financial matters of the organization, and prescribe rules for their management.

(g) To have the oversight and direction of the agencies and institutions of the UIMM and to elect boards of trustees for the same.

(h) To direct and control all church publications in the UIMM, subject to the established doctrine and liturgy.

(i) To regulate the organization of congregations and to exercise general supervision over all church activity in the UIMM.

(j) To hear and redress such complaints and grievances on appeal according to the Scripture, Church Order of the WFMRC, and Covenant for Christian Living, as are not otherwise provided for.

(k) To direct all matters which belong to the government of the Church in the UIMM, and to adopt such rules and regulations concerning the same as do not encroach upon the prerogatives of the WFMRC Synod.

(l) To require reports from all UIMM boards, agencies, and institutions, to legislate on UIMM affairs, and on all matters brought for UIMM Synod.

(m) To commit to congregations, boards, agencies, and institutions such legislation as may demand regard for specific conditions and shall not conflict with the Constitution and Principles of the Moravian Revival Church.

(n) To determine the number of congregations and their boundaries.

1. Reports

¶2.2.0159   All officials, boards, and committees elected or appointed by the Synod shall report to the UIMM Synod soon after it convenes. Reports on the status of all UIMM funds, agencies, and institutions shall be presented at the meeting of every UIMM Synod.

1. Nominations

¶2.2.0160   UIMM Executive Committee shall nominate directors no later three months prior to the convening of UIMM Synod.

(a) The members of the UIMM Executive Committee on Synod Nominations may conduct business by telephonic and electronic means, if necessary. .

(b) The UIMM Executive Committee is charged with providing the members of Synod biographical and  qualification  information  concerning  nominees (including  the  willingness  to  serve)  on  all  lay nominations as a part of their report to all delegates: such information being limited to name, address, congregation, age, occupation, years of incumbency in the position to which nominated, and position held in a local congregation.

(d) The UIMM Executive Committee on Synod Nominations may submit a written report to be distributed to each pastor and  delegate prior to Synod.

(e) The UIMM Executive Committee serves to filling of vacancies of all positions elected by UIMM Synod, except where the boards, agencies, or institutions have other defined procedures for the filling of such vacancies.

(f) Nominations in addition to those made by the UIMM Executive Committee on Synod Nominations may be made from the floor of Synod. Any nominations from the floor shall be accompanied by written biographical and qualification information (including the willingness to serve) for distribution to delegates of Synod.

1. Elections and Voting

¶2.2.0161   The UIMM Executive Committee shall be elected by the UIMM Synod.

(a) A two-thirds (2/3) majority of the votes cast shall be necessary for the election of all members of the UIMM Executive Committee.

(b) The order of election shall be as follows:

1. The president of the UIMM Executive Committee, any minister of the United International

Moravian Ministry being eligible without nomination. Following the first ballot, all who have
received votes for UIMM.E.C. president shall be requested to submit information with biographical and qualifications. The ballot shall remain open at all times, and additional nominees for UIMM.E.C. president shall be requested to submit an information form as their name is placed on the ballot. The position shall be filled when the UIMM.E.C. president is elected by a two-thirds (2/3) majority of the vote.

2. Three eligible ministers of the United International Moravian Ministry are nominated and to be
   elected by a two-thirds (2/3) majority vote on consecutive ballots.

3. Three lay members at-large are nominated and to be elected by a two-thirds (2/3) majority vote
   on consecutive ballots.

(c)  Elected  membership  positions  on  the  UIMM  Executive Committee  shall  be  limited  to  three consecutive terms in the same office.

(d) All UIMM Executive Committee positions that have expired or vacated terms shall be elected at the annual UIMM Synod.

(e) All UIMM Executive Committee elections are by paper ballot.

(f) There shall be no absentee or proxy voting at meetings of the United Internatinal Moravian Ministry Synod, except in the case of filling vacancies during the period between Synods.

1. Delegates to the WFMRC Synod

¶2.2.0162   Representation at the WFMRC Synod consists of two delegates appointed by the UIMM Executive Committee.

(a)The election of delegates and alternates to the WFMRC Synod shall be by ballot according to the qualifications and guidance provided by the UIMM Executive Committee.

(b)  Delegates  to  the  WFMRC Synod  shall  make  an  official  written  report  to  the UIMM  Executive Committee, and to the  United International Moravian Ministry Synod.

2. Publication and Authority of Church Law                                                                                                                                                                                                                                                                                                               ¶2.2.0163 Resolutions and Elections of the UIMM Synod:

(a)The Resolutions and Elections of the UIMM Synod are published by its authority and are the authoritative publications of the regulations of the UIMM as passed by the UIMM Synod, and of the transactions of said Synod.

(b) The Organizational Handbook of the United International Moravian Ministry is published by the authority of the UIMM Synod, and is the canon of the organization insofar as it is complete or is not changed by the acts of subsequent Synods

(c)  The  UIMM  Executive Committee,  United  International  Moravian  Ministry,  shall  form  a  standing codification committee who shall be charged with updating the Organizational Handbook and forwarding its changes to the UIMM Executive Committee for approval prior to submission to UIMM Synod.

ARTICLE VI

The UIMM Executive Committee

1. Membership

¶2.2.0164   The UIMM Executive Committee shall consist of eight (7) members, namely, one (1) president of the

UIMM Executive, any three (3) ministers of the United International Moravian Ministry, and any three (3) lay members at-large who are members of the United International Moravian Ministry.

(a) All UIMM Executive Committee members shall be members from congregations of the UIMM, and adhere to the United International Moravian Ministry Statement of Faith, the Covenant for Christian Living, and specific policies regarding UIMM Executive Committee member responsibilities as set forth in the United International Moravian Ministry UIMM.E.C. Policy,  United International Moravian Ministry  UIMM.E.C. Position Descriptions, Finance Policy, and Personnel Policy.

1. Vacancies

¶2.2.0165   In the case of a vacancy in the UIMM Executive Committee caused by the resignation or death of a

UIMM Executive Committee member three (3) months prior to a UIMM Synod, the vacancy will be filled by election at that next UIMM Synod according to Elections and Voting.  When the vacant position is filled at Synod, the position' s term is subject to the original position' s term.

(a) In the case of a vacancy in the UIMM Executive Committee caused by the resignation or death of a UIMM Executive Committee member during periods between UIMM Synods more than three (3)
months prior to a scheduled Synod, the remaining members of the UIMM Executive Committee shall arrange for a temporary appointment of a new member.  The temporary appointment ends at the next regularly scheduled UIMM Synod.

(b) When the vacancy is in the position of the UIMM Executive Committee President, a successor shall be elected by the same balloting procedure either at the next UIMM Synod or a temporary appointment of a new fill-in President.  The temporary appointment ends at the next regularly scheduled UIMM Synod.

(c) In the event that there is a vacancy of all members of the UIMM Executive Committee, an Emergency UIMM Synod shall be called no less than one month and no more than three (3) months
after the vacancy event. Successors shall be elected by the same Election and Voting as done during Synod.  When the vacant positions are filled, the positions' terms are subject to the original positions' terms.

1. Organization

¶2.2.0166 The president of the UIMM Executive Committee shall be elected by the UIMM Executive Committee, but must  be a  minister of the United International Moravian Ministry.

(a) The functions of the president of the UIMM Executive Committee are:

1. To provide visionary leadership for the United International Moravian Ministry, seeking to discern the movement of the Spirit, ensuring that the life of the church is expressed in witness, evangelism, stewardship, Christian education, and nurture, and serving as a prophetic voice;

2. To facilitate the meetings of the UIMM Executive Committee; because of the collegial nature of the UIMM.E.C., the UIMM.E.C. president shall always have both voice and vote;
3. For the purposes of ecumenical and interfaith relationships, to serve as “ head of communion”; this function shall not be construed as supplanting Christ as the Head of the Church; neither
   should it imply an executive authority apart from that exercised collegially by the UIMM Executive Committee;
4. To interpret the common identity, mission, and ministry of the United International Moravian Ministry to its laity, clergy, and congregations, to other religious bodies, and to society at large, as determined by the UIMM Executive Committee;
5. To represent the United International Moravian Ministry in world-wide Moravian Church matters; and
6. To perform administrative and representative functions on behalf of the UIMM Executive Committee, as it determines.

(b) The UIMM Executive Committee shall organize Officers of the United International Moravian Ministry  Corporation by electing one or more Vice-presidents, Secretary, and Treasurer.  The UIMM.E.C.is not limited to its own membership in the choice of assistants to the Secretary and assistants to the Treasurer.

1. Term of Office

¶2.2.0167   The term of office of the President of the UIMM Executive Committee shall begin post synod after the UIMM E.C. has met to determine who the President shall be.  All  members of the UIMM.E.C. shall take office upon election.

1. Rights and Duties

¶2.2.0168   The privileges and responsibilities of the UIMM Executive Committee are the following:

(a) to provide visionary leadership for the United International Moravian Ministry, seeking to discern the movement  of the Spirit,  ensuring that  the life of the church is  expressed  in witness,  evangelism, stewardship, Christian Education, and nurture, and serving as a prophetic voice;

(b) to carry out that mission and ministry which cannot be accomplished effectively and efficiently by congregations, agencies, or institutions;

(c) as the executive of the UIMM Synod, to administer the government of the church during the period between Synods under such rules and regulations as shall be adopted by the UIMM Synod.

(d) to see that the enactments of the WFMRC synod and of the UIMM Synods are faithfully executed in the organization, and to guard against deviations from the spirit and principles of the church;

(e) to accept qualified individuals into the ministry of the church; to cooperate with the congregation Boards in the appointment and supervision of all the ministers of the UIMM, under the rules and regulations of the UIMM Synod;

(f) to commission bishops to carry out ordinations or consecrations.

(g) to control and regulate the funding of our common ministries and the initiating of capital fund campaigns by boards and agencies of the church on a Moravian Ministry Group level;

(h) to grant to congregations official recognition as congregations of the Moravian Revival Church in accordance with UIMM rules and regulations;

(i) to dissolve congregations in accordance with UIMM rules and regulations;

(j) to convene the UIMM Synod in cases of emergency;

(k) to prepare and lay before the UIMM Synod, at each meeting of the same, a report of the transactions of the Conference since the last meeting of that synod;

(l) to submit to all congregations, boards, agencies, and institutions, matters relating to the organization which should have preparatory consideration by them;

(m) to determine from time to time the number of delegates which each congregation shall send to UIMM Synod, on the basis of the communicant membership at the close of the preceding year;

(n) Specific policies regarding UIMM Executive Committee member responsibilities shall be set forth in the United International Moravian Ministry UIMM.E.C. Policy, United International Moravian Ministry UIMM.E.C. Position Descriptions, Finance Policy, and Personnel Policy.

1. Meetings, Minutes, and Reports

¶2.2.0169   The UIMM Executive Committee is required to conduct at least four meetings annually. A majority of all members shall constitute a quorum for the transaction of any business. Meetings shall be conducted using Roberts Rules of Order.

(a) The minutes of the UIMM Executive Committee shall be kept in full, and shall be open to the inspection of the chairman and/or secretary of any standing committee of the UIMM Synod..

(b) The UIMM Executive Committee is instructed to prepare and publish annually statistical tables of the congregations in the province. It shall also give a general survey of the work of the Church and its
condition, and report on such other business to which it may deem advisable to call the attention of the membership.

1. Administrative Acts of the UIMM Executive Committee

¶2.2.0170   The UIMM Executive Committee must always keep in mind the calling, purpose, and spirit of the Moravian Revival Church. As the supreme executive board of the organization, it must stand for Christian discipline and order in Church administration, but ever be actuated by the spirit of Christian love. The UIMM
Executive Committee,  as  elected  and  vested  by  the  UIMM  Synod  with  supreme  control  and administration of UIMM affairs, is responsible to the UIMM Synod, in whose name it acts. When found necessary to act on its own responsibility, a special report shall be made to the UIMM Synod. Final authority for or approval of any new program or effort touching the entire UIMM shall be vested in the UIMM Synod or the UIMM Executive Committee.

(a) The UIMM Executive Committee shall divide its work according to the best judgment of its members. The UIMM Executive Committee may engage program, administrative, and support staff as needed to carry on its work with efficiency and in keeping with sound budgeting practices.

(b) The UIMM Executive Committee shall be encouraged to draw upon the resources and talents of members of the UIMM in developing and carrying out the mission of the church.

(c) The congregations and the UIMM Executive Committee shall be kept in close contact by means of visitation. This duty shall devolve primarily upon the President of the UIMM.E.C., but it may also be assigned to any member of UIMM Executive Committee.

1. Expenses of the UIMM Executive Committee

¶2.2.0170   The expenses of the UIMM Executive Committee are met from the UIMM Administration Account, including salaries, remunerations, rent of homes, visitations, either by one of its body or by someone commissioned by it, and other necessary expenses in the administration of its office or in the execution of the trusts imposed upon it.

(a) The UIMM Executive Committee shall annually determine the salary of the president of the UIMM Executive Committee

(b) Expenses to be paid for travel shall be fixed annually by the UIMM Executive Committee. This rate shall apply to the official travel of UIMM officers, the moving of ministers, UIMM Synod delegates, and others who might come under UIMM jurisdiction.

ARTICLE VII

Officers of United International Moravian Ministry as a Corporation

¶2.2.0171   The Executive Committee members of the UIMM Executive Committee are designated as the officers of

United International Moravian Ministry as a Corporation, enhancing the smooth and orderly governing process of the UIMM.E.C. and the UIMM Synod it serves. The full UIMM Executive Committee always has the final authority over all Executive Committee business. At regular UIMM Executive Committee meetings all actions by the Executive Committee shall be accepted or rejected by a majority vote of UIMM.E.C. members present at the meeting.

(a)  The Executive  Committee  Chair  is  the UIMM  Executive Committee  president,  to  preside  at Provincial Synods, and the UIMM Executive Committee. The Vice Chair, Secretary, and Treasurer are each elected by the UIMM Executive Committee. One Bishop of the United International Moravian Ministry is elected by the UIMM Executive Committee as a non-voting ex-officio member of the
Executive Committee.

(b) The Executive Committee shall meet as often as necessary to conduct required United International Moravian Ministry business outside of  the regular  UIMM.E.C.  meetings.  A majority  of  the Executive Committee constitutes a quorum for the transaction of any business. Meetings shall be conducted using Roberts Rules of Order.

(c) Specific policies regarding Executive Committee responsibilities shall be set forth in the United International Moravian Ministry UIMM.E.C. Policy, United International Moravian Ministry UIMM.E.C. Position Descriptions, Finance Policy, and Personnel Policy.

ARTICLE VIII
Administration

¶2.2.0172   The UIMM Executive Committee president and administrative staff of United International Moravian Ministry shall work in partnership with the membership of the UIMM and the UIMM.E.C. in managing the affairs of the corporation in the manner outlined in the United International Moravian Ministry bylaws.

(a) The UIMM Executive Committee president shall be hired by the UIMM Synod to function as the Administrator responsible for the day-to-day responsibilities for the United International Moravian Ministry, including carrying out the organization' s goals and policies. The UIMM Executive Committee president shall be salaried and shall be directly responsible to the UIMM Executive Committee serving the UIMM Synod.

(b) The UIMM Executive Committee president shall report on the progress of the United International Moravian Ministry answer questions of the UIMM Executive Committee, carry out the duties described in the job description of the UIMM Executive Committee president, and other duties designated by the UIMM Executive Committee president and as necessary by the UIMM Synod.

(c)  Specific  policies  regarding  UIMM  Executive Committee  president  and  Administrative  staff responsibilities shall be set forth in the United International Moravian Ministry UIMM.E.C. Policy, United International Moravian Ministry UIMM.E.C. Position Descriptions, Finance Policy, and Personnel Policy.

ARTICLE IX
Miscellaneous

1. Checks and Notes

¶2.2.0173   All checks or demands for money and notes of the United International Moravian Ministry shall be signed by officers or staff persons that the UIMM Executive Committee may from time to time designate, and shall always be signed by two persons (one of which is an officer of the UIMM Executive Committee as a Corporation).

1. Fiscal Year

¶2.2.0174   The fiscal year for the United International Moravian Ministry shall be from January 1 to December 31.

1. Budget

¶2.2.0175   The UIMM Executive Committee shall develop a balanced budget for the United International Moravian Ministry Synod to review and adopt prior to the start of each fiscal year. The entire budget, or any item of the budget, may not be exceeded unless a majority of the UIMM Executive Committee votes to amend the budget.

1. Transfer of Property

¶2.2.0176   No property belonging to the United International Moravian Ministry shall be deeded, assigned, or in any manner transferred or disposed of without the passage of a resolution by the United International Moravian Ministry Synod in meeting assembled.

1. Debt Obligations and Personal Liability

¶2.2.0177   No member, officer, or member of UIMM Executive Committee shall be personally liable for the debts or obligations of the United International Moravian Ministry as a Corporation of any nature whatsoever, nor shall any of the property of the members, officers, or UIMM Executive Committee, be subject to the payment of the debts or obligations of this Corporation.

1. Dissolution

¶2.2.0178   Upon the dissolution of the United International Moravian Ministry as a Corporation, assets shall be distributed by the UIMM Executive Committee to the World Fellowship of Moravian Revival Churches, after paying or  making provisions for the payment of all debts, obligations, liabilities, costs, and expenses of the Corporation, for one or more exempt purposes within the meaning of section 501 (c) (3) of the Internal Revenue Code, or the corresponding section of any future federal tax code.

1. Amendment of Bylaws

¶2.2.0179   All paragraphs of the foregoing UIMM Bylaws, excepting paragraphs that contain constitutional requirements, may be amended by a two-thirds (2/3) (2/3) majority vote of the members present at any United International Moravian Ministry Synod.

1. Corporate Seal

¶2.2.0180   The Seal of the United International Moravian Ministry as a Corporation shall be circular in form with the

words “ United International Moravian Ministry,” “ Date” , “ Corporate Seal” thereon.

1. Certification

¶2.2.0181   These bylaws were adopted at a meeting of the United International Moravian Ministry Synod by a two-third majority vote of members present on March 29, 2014, and shall become effective on that date.

By Carrie Paton, Secretary of the United International Moravian Ministry Synod, Dated March 29, 2014.

Chapter Two, Section III

ORGANIZATIONAL  REGULATIONS

1. The Rules of Order of the UIMM Synod

¶2.3.0200   Where these Rules of Order do not cover parliamentary procedure, and where there is no conflict of these rules, the basis for procedure shall be the Robert' s Rules of Order

Duties and Privileges of the President

Rule 1. It shall be the duty of the president to preserve order, and to endeavor to conduct all business before the Synod to a speedy and proper result. The president shall state every case properly presented to the Synod, and before putting it to vote shall ask, "Is the Synod ready for the question?" The president shall announce all votes and decisions.

Rule 2. In case the Synod shall be equally divided on any question, it shall be considered lost.

Rule 3. The president may speak to points of order in preference to other member of the Synod; and shall decide questions of order, subject to an appeal to the Synod by any member.

Rule 4. When a appeal is made from the decision of the president, the question shall be put thus: "Shall the decision of the chair stand as the judgment of the Synod.

Rule 5. Not less than one month before UIMM Synod, the UIMM Executive Committee shall appoint all standing and special committees and shall initially refer all reports, memorials, petitions, or resolutions to the appropriate committees.

Rule 6. It shall be the duty of the president, and the privilege of any member of the Synod, to call to order a member who violates an established Rule of Order.

The Secretary

Rule 7. The Secretary shall enter upon the journal the name of the member offering a resolution, proposition, or amendment.

Rule 8. The Secretary shall enter upon the journal every resolution or proposition submitted to the Synod, or report made by a committee, in the words in which it was submitted by the mover, or presented by the committee; also all amendments offered, whether adopted or rejected; and before the final vote is taken on any resolution, proposition or report, which may have been amended, it shall be again entered in the words on which the final vote is taken, unless the amendments can readily be supplied from the journal without such re-entry.

Motions

Rule 9. A motion must be seconded and after repeated from the chair, or read aloud, before it is debated. A motion shall be reduced to writing, if any member requests it.

Rule 10. All resolutions shall be submitted in writing.

Rule 11. Any member having made a motion may withdraw it, with leave of the Synod, before it is debated; but not afterwards without leave of the Synod.

Rule  12. A motion to amend an amendment shall be in order, but to amend an amendment to an amendment shall not be entertained.

Rule 13. And amendment destroying or altering the intention of a motion shall be in order; but an amendment relating to a different subject shall not be in order.

Rule 14. On an amendment to "strike out and insert," the paragraph to be amended shall first be read as it stands, then the words proposed to be struck out and those to be inserted and finally the paragraph as it would stand, if so amended

Rule 15. A call for a "Division of the Question" can be granted only when the division called for will leave distinct and entire propositions.

Debate

Rule  16. When speaking or offering a motion, a member shall rise and respectfully addressing the president, deal only with the question under consideration.

Rule 17. A member call to order shall be seated until the point is determined.

Rule 18. When two or more members rise to speak at the same time, the president shall decide who is entitled to the floor.

Rule 19. When a member is speaking, no one shall interrupt, except for the purpose of calling the speaker to order, or asking of the president leave to explain. A member allowed "to explain" shall have the right to explain only an actual misunderstanding of language, and is strictly prohibited from going into debate on the merits of the question.

Rule 20. Any member speaking to impeach the motives of a fellow member, or treating the member with personal disrespect, shall be a violation of order. During the Synod, at the next recess, Those in violation shall be privately informed by the Synod President or presiding Chairperson that they need to review and consider the Scriptural and personal application in the Covenant for Christian Living.

Rule 21. Any conversation, by whispering or otherwise, which is calculated to disturb a member while speaking or hinder the transaction of business, shall be a violation of order.

Rule 22. In discussion no one shall speak more than three times on anyone question. Privileged Questions

Rule 23. When a question is before the Synod, the only motions in order shall be:

(1) to adjourn,

(2) the previous question,

(3) to lay on the table,

(4) to postpone to a definite session,

(5) to refer,

(6) to divide,

(7) to amend,

(8) to postpone indefinitely, which motions shall take precedence as herein arranged.

Rule 24. When a question is postponed indefinitely, it shall not be considered again during the sitting of the same Synod; but when laid on the table, it can be taken up again on motion.

Adjournment

Rule 25. A motion to adjourn shall always be in order, except;

(1) when member is in possession of the floor,

(2) when the yeas and nays are being called,

(3) when the members are voting,

(4) when adjournment was the last preceding motion,

(5) when it is decided to take the Previous Question.

Rule 26. A motion to adjourn cannot be amended; but a motion to adjourn to a given time may be, and is open to debate.

Rule 27. Adjournment to a subsequent day lays the matter under consideration on the table, whence it may be taken up at any time on motion.

Questions Not Debatable

Rule 28. A motion:

(1) to adjourn,

(3) when to adjourn simply

(4) for the previous question

(5) to read a paper

(6) to extend or limit debate

(7) to refer or commit to Committee

(8) to lay on the table, when claiming privilege over another motion, except when is prevents a
member or a committee, in making any proposition, from stating the reasons therefore

(9) Question of order when the previous question is pending

(10) Question of order when not appealed from the decision of the president.

Reading of Papers

Rule 29. The reading of any paper called for, relating to the subject under debate, shall always be in
order.

Taking the Vote

Rule 30. When the president has commenced taking a vote, no further debate shall be admitted unless a mistake had been made; in which case the mistake shall be rectified and another vote taken.

Rule 31. The yeas and nays upon any question may be called for by two members, and when so called, shall be taken and entered upon the journal. They may be called for at any time before the announcement of the vote by the chair.

Rule 32. In all elections by ballot, a majority of the whole number of votes cast shall be necessary to a choice, except in cases when Synod shall determine two-thirds (2/3) to be necessary.

Rule 33. In voting by yeas and nays, all present must vote, unless excused by the president of Synod. Filling Blanks

Rule 34. When any blank is to be filled by the names of persons a vote shall be taken on the names in the order of their nominations; but when a blank is to be filled by any sum of money or time proposed, the question shall be first put on the largest sum and the most remote time.

Reconsideration

Rule 35. A question may be reconsidered at any time.

Rule 36. A motion to reconsider must be made by a member who voted in the majority. No question shall be reconsidered more than once; nor shall a vote to reconsider be reconsidered.

Committees and Their Reports

Rule 37. The Standing Committees of Synod and the number of members on each committee shall be determined before Synod by the UIMM Executive Committee.

Rule 38. The UIMM Executive Committee shall be a Standing Committee on Credentials, whose duty it shall be, previous to the meeting of the Synod, to procure the credentials of the delegates of the different congregations, and to report immediately after the opening exercises of the Synod.

Rule 39. The UIMM Executive Committee shall act as Standing Committee on Reference, whose duty it shall be to prepare, before Synod convenes, marked files of all printed reports to Synod, one complete file for each standing committee, indicating to which committee each of the different parts of these reports has been referred.

Rule 40. The UIMM Executive Committee shall name the officers of each committee. The chairpersons of all Standing Committees shall hold office during the period between Synods and shall act as advisors of the UIMM Executive Committee with reference to carrying out the legislation of Synod, each chairperson acting for his/her committee.

Rule  41. All reports of committees, except reports of progress, shall be made in writing. For easy reference, dates shall be placed on the first page of the report of each committee and the pages and resolutions shall be numbered consecutively throughout the entire session of a Synod.

Rule 42. When a majority report is followed by a report from the minority of the committee, the former after being read, shall lie upon the table until the latter is presented, after which, on motion, either may be considered.

Rule 43. When a report has been read, it shall be considered as properly before the Synod, without a motion to accept.

Rule 44. A report of a standing committee cannot be taken up for consideration in the same session in which it is presented, except by the unanimous consent of the Synod.

Rule 45. No member shall be absent from the business of Synod.

Rule  46. No motion or resolution appropriating any of the funds of the province, or affecting the expenditures of the same, shall be acted on by the Synod until it shall have been considered and reported upon by the Committee on Finance.

Order of Business

Rule  47.  The  UIMM  Executive Committee  shall  determine  a  proposed  order  of  business,  with modification as necessary by a steering committee which shall consist of the officers of Synod and the chairpersons of standing committees.

Rule 48. When one or more members desire to protest against a resolution or other act of Synod, and to have  this  protest  inserted  on  the  journal,  the  statement  shall  be presented  in  writing,  before  the adjournment of Synod, to be read before the Synod and entered on the journal.

Alterations of the Rules

Rule 49. The Rules of Order may at any time be amended or suspended by a two-thirds (2/3) vote of the members present.

Amendments of the Organizational By-Laws

Rule 50. All additions or amendments to the UIMM by-laws may be enacted by a vote of two-thirds (2/3) of the members present at a regular session of the UIMM Synod.

Chapter Two, Section IV

UIMM DIRECTIVES AND POLICIES

The Directives of the UIMM Synod

¶2.4.0300   A. Code of Practices and Disciplines of the United International Moravian Ministry

The UIMM Executive Committee is directed to see to it that every member of the UIMM Synod is provided, without delay, a copy of the Moravian Covenant for Christian Living  which are considered the Code of Practices and Disciplines of the United International Moravian Ministry.

It shall be the duty of the UIMM Executive Committee to make themselves and the members of the UIMM Synod fully acquainted with the Code of Practices and the Disciplines of the United International Moravian Ministry.

The standard form of the Moravian Covenant for Christian Living to be recommended as part of the Code of Practices and Discipline to which members of the in the United International Moravian Ministry subscribe is as follows:

The Moravian Covenant For Christian Living

(Formerly known as “The Brotherly Agreement of the Moravian Church”)

Practices by Which We live and Bear Our Witness

The Ground of Our Witness  (NOTE:  These documents, i.e. Moravian Covenant, etc., omitted on website but available at UIMM office)

 

Chapter Three

                                                  The Congregations

¶3.0.1000                                                                             Introduction

God calls the Church to serve God and all people in response to God’s own act of love demonstrated in the Life, Death, and Resurrection of Jesus Christ, Son of God. In the Church we are confronted by Jesus Christ, who leads it as Lord. We are bound to Him by a debt we cannot hope to pay and yet in love we are freed by Him.

In this fellowship which is the Church we give thanks for that redeeming love here proclaimed and experienced. God has made us one and we joyfully acknowledge our benefits in that self-giving sacrifice, through which we have the promise of continued fellowship with God and of eternal life.

The Christian  Church consists of persons living in fellowship and service with one another out of obedience to Christ  and  who,  in this  fellowship,  experience the presence  of their  Lord  in  joyful thanksgiving and communion. We offer to all the love with which God loves us. Members of the Church, therefore, are:

(a) those who accept God’s call in Christ to enter into a relationship with Christ as Savior, to have their broken lives restored to human wholeness, to share a creative fellowship with other Christians;

(b) those who know themselves to be under God’s judgment to be redeemed by the love of Jesus Christ and to be in constant need of forgiveness and guidance from the Holy Spirit;

(c) those who minister and worship in every area of their life;

(d) those who work to maintain and stimulate communion between God and humankind;

(e) those who are eager to discover and apply God’s will in every human situation;

(f) those who are willing to be God’s agents for creative change in the world;

(g) those who grow in understanding of and gratitude for the life God has entrusted to them.

Chapter Three, Section I

Membership

¶3.1.1001     Membership in the Body of Christ is an expression of a person’s relationship with Christ as Lord and Savior. In that relationship, members seek to fulfill and carry out the responsibilities and obligations to which membership commits them. Therefore, we hold the following expectations of one another as a practical expression of our Christian faith:

1. Expectations of Congregations:

¶3.1.1002    1. Congregations are charged with the responsibility to develop a variety of ways in which people can express their commitment to Christ, such as

(a) Commitment to regular participation in the worship life of the congregation.

(b) Commitment to financial support of the congregation and denomination according to financial ability.

(c) Commitment to serve when elected or appointed to the Boards and Committees of the congregation.

(d) Commitment to the total Church in recognition that this congregation is an integral part of the total Body of Christ.

(e) Commitment to witness the love of God for the World, and a willingness to be a part of some form of service within the larger community.

1. Expectations of Resident Members:

¶3.1.1003    1. Involvement in the congregation as:

(a) the Worshiping/Praying Community

(b) the Studying/Growing Community

(c) the Loving/Supporting Community

(d) the Giving/Caring Community

(e) the Serving/Witnessing Community

1. Expectations of Non-Resident Members:

¶3.1.1004    1. For the spiritual well-being of the individual or family concerned, it is generally best to establish relationship with a church in the place of residence, especially when a stay of a year or more is

anticipated.

1. Requirements of Membership

¶3.1.1005    1. Persons desiring membership in a Moravian congregation shall:

(a) demonstrate their commitment to Jesus Christ.

(b) be provided with opportunities for growth in that commitment.

(c) receive from the appropriate Board the expectations and obligations of membership as defined by the local congregation.

1. Requirements of Non-Resident Members

¶3.1.1006    1. It is recommended that persons removed from their home congregation by many miles and a prolonged period of time find a church affiliation at the place of residence.

¶3.1.1007    2. Until transferring of membership, participation by sharing in the ministry of the congregation through support of the budget seems to offer the only concrete evidence of intention to remain a member. Each 
year a pledge card should be mailed to all non-resident members. Financial support sufficient to maintain 
the ministry of the congregation is expected in an amount commensurate with the person’s financial 
ability

1. Categories of Membership

¶3.1.1008    1. The members of the congregation are classified as Confirmed Communicants, Communicants, and Non-communicants.

¶3.1.1009    2. Confirmed Communicants are all baptized members who have accepted full responsibility for the life of the church through adult baptism, the rite of confirmation, or reaffirmation of faith.

¶3.1.1010    3. Communicants are all baptized members who have been admitted to the communion of the Moravian Church by authority of the Board of Elders.

¶3.1.1011    4. Non-communicants are all baptized members under twenty-one years of age, and who have not been admitted to the Holy Communion, and the children of adherents of the congregation who have received baptism in the Moravian Church.

1. Admission of Members

¶3.1.1012    1. The Boards of Elders of congregations, whose duty it is to decide on all cases of admission, dismissal, and exclusion of members, are enjoined to exercise the greatest care in the admission of new members. They should make a thorough examination of the candidates for reception with regard to their sincerity and secure, as far as possible, a membership that has met with a change of heart.

¶3.1.1013    2. Individuals can claim membership in the Moravian Church only by virtue of their connection with some regularly recognized Moravian congregation.

¶3.1.1014    3. Children are formally received into the congregation by baptism, in which connection their names are placed on the rolls of the church.

¶3.1.1015    4. When both parents are received, all their baptized children under thirteen years of age are received with them. In cases when only one of the parents is received, the same rule shall apply, unless it is the expressed wish of the parents that their children shall not be so regarded.

¶3.1.1016    5. All persons not baptized as infants are received into communicant membership on confession of faith by adult baptism. Persons baptized in infancy are received on confession of faith by confirmation.

¶3.1.1017    6. Communicant members from other Moravian Churches or other denominations are received at a public service by the right hand of fellowship, after the letter of transfer presented has received favorable action on the part of the Elders. In cases where no letter of transfer can be furnished, it shall be the duty of the Board of Elders to decide the question of their reception and the manner of it. They may require a profession of faith.

¶3.1.1018    7. The re-admission of members need not take place in public. A public announcement of such action of the Elders shall be sufficient. The term “re-admission” shall apply to all applicants who were formerly connected with the congregation and who, at the time of making application, are not members of any church.

¶3.1.1019    8. Exceptional cases connected with the admission of members shall be referred to the United International Moravian Ministry Executive Committee for a decision.

1. Removal of Members

¶3.1.1020    1. When members in good standing remove from a congregation and request letters of transfer, the Board of Elders shall authorize the same and the pastor shall send such letters of transfer directly to the congregation which the member wishes to join. For this purpose, a form authorized by the Provincial Elders’ Conference shall be used.

¶3.1.1021    2. When members remove to places where there are Moravian congregations, their pastors are required to notify the pastors of those congregations, and furnish them with the names of such members.

Chapter Three, Section II

General Principles

1. Organization of a Congregation

¶3.2.1030    1. The formation of new congregations of the Moravian Church is a responsibility of the United International Moravian Ministry Executive Committee.

¶3.2.1031    2. A group or congregation of believers desiring to become a congregation of the Moravian Church shall consist of persons who have publicly confessed their faith in Jesus Christ as Lord and Savior, and have signified their desire to unite with the Moravian Church.

¶3.2.1032    3. Guidelines shall be established between the United International Moravian Ministry Executive Committee and the forming groups for stages of development into congregations of the Moravian Church, such as:

(a) A Moravian Fellowship; Calling of a Pastor; Opening of a Charter; Closing a Charter; the Formation of a Constitutional Structure; Purchase of Land; Construction of a Building, with a much lower priority on land purchase and building construction, thereby affirming alternative models and approaches.

¶3.2.1033    4. The United International Moravian Ministry Executive Committee shall use these guidelines to establish a covenant with a group of people seeking to become a Moravian congregation at each stage of development that would include the following minimal criteria:

(a) A functioning plan for the worship life of the congregation;

(b) A functioning plan for evangelism, assimilation, and discipline with attendance and membership goals;

(c) A functioning plan of stewardship education with goals of individual tithing, congregational support of denominational responsibilities and benevolences, and local operating expenses;

(d) A functioning plan of Christian Education, with goals of participation in Church School, small groups, leadership opportunities, and development.

(e) The group shall be recognized by the UIMM Executive Committee as a congregation of the Moravian Church.

¶3.2.1034    5. The Executive Board of the UIMMEC shall in every case recommend the recognition of the group or congregation before action is taken by the UIMM Executive Committee.

¶3.2.1035    6. In every case, the official recognition of a group or congregation, with the essential facts, shall be entered into the minutes of the UIMM Executive Committee and into the other appropriate records of the organization.

¶3.2.1036    7. Every congregation of the Moravian Church shall normally be managed in its local affairs by two boards elected from the communicant membership of the congregation, namely, the Board of Elders and the Board of Trustees. [NEED correlate See Book of Order, ¶1024]

¶3.2.1037    8. Within one year after receiving recognition as a congregation of the Moravian Church, the body shall formulate and transmit to the UIMM Executive Committee adequate rules and regulations under which the congregation will carry on its work. The UIMM Executive Committee shall review the proposed Rules and Regulations of the Congregation the Rules and Regulations shall go into effect only after they have received the approval of the UIMM Executive Committee.

1. Ineffective Governance, Viability, and Dissolution of Congregations

¶3.2.1038    1. A congregation will be deemed unable to function when it gives evidence of such as the following as discerned by the UIMM Executive Committee:

(a) Failure to act decisively in matters of conflict of interest or malfeasance;

(b) Failure to express prudent care of its real estate — maintaining its properties in good repair as a trust for future generations, secure from the threat of weather, vandalism, neglect, or abuse;

(c) Ongoing inability to achieve a quorum for the business of its Congregational Joint Board or Church Council.

¶3.2.1039    2. When circumstances arise in which a congregation is deemed by the UIMM Executive Committee to be unable to function in its own best interest, or in the best interest of the organization, in regard to the care of its real estate or in matters of law and finance, so as to jeopardize the safety of its own material assets or the good name and assets of the organization, the UIMM Executive Committee shall have the authority to function as the executive board of the congregation with power such as, but not limited to,

(a) appoint pastoral leadership;

(b) hire and terminate employees;

(c) contract for legal and other services in the name of the congregation;

(d) secure mortgages or other loans in the name of the congregation as may be needed to return or maintain congregational property in good repair, safe from the threat of weather, vandalism, neglect, or abuse;

(e) liquidate assets;

(f) dismiss members of the executive boards of the congregation as may be necessary in response to irreconcilable differences or conflicts of interest; and appoint members of the executive boards of the congregation as may be necessary in the absence of the congregation’s ability to do so.

¶3.2.1040    3. A congregation shall be deemed to be viable when it gives evidence of a majority of the following:

(a) Active confirmed communicant members;

(b) Ability to consistently achieve a quorum for the business of its Congregational Joint Board and Church Council;

(c) Lay leadership sufficient to carry out worship and program life;

(d) Ability to maintain pastoral compensation in keeping with provincial guidelines on at least a half-time basis;

(e) Prudent care of its real estate — maintaining its properties in good repair as a trust for future generations, secure from the threat of weather, vandalism, neglect, or abuse;

(f) Engagement in local ministries, such as VBS (Vacation Bible School), food pantries, child care, scouting programs, community education and support groups, etc.

¶3.2.1041    4. Whenever a Moravian congregation fails to fulfill a majority of the criteria for congregational viability, the UIMM Executive Committee shall meet with its Joint Board to discuss the future of the congregation and its options for ministry.

¶3.2.1042    5. Whenever the Joint Board and the UIMM Executive Committee fail to reach an agreement whereby the congregation can continue to serve as a meaningful context for vital and ongoing ministry, a special Church Council shall be convened for the purpose of voting on discontinuance. The President of the UIMM Executive Committee or a designated representative shall preside over the Church Council. The preamble and resolution to be adopted by the Church Council shall be the following or its equivalent:

“Whereas, a quorum of the members of the Congregation of the Moravian Church are assembled on this [date] in [place] in a properly announced and convened Church Council, now therefore be it “Resolved, that the Congregation requests the UIMM Executive Committee of the Moravian Church to dissolve the congregation and arrange for the disposition of its records and properties in accordance with the rules and regulations of the Moravian Church as set forth in the Book of Order.”

¶3.2.1043    6. Whenever the Church Council, called for the purpose of discontinuing the congregation, declines voluntary dissolution, the UIMM Executive shall have power to postpone dissolution for a period of not more than a year at a time. Should the UIMM Executive Committee, after a reasonable extension of the existence of the congregation, recommend the dissolution of the congregation, the UIMM Executive Committee shall then have authority to dissolve the congregation without a formal resolution from the congregation in question.

¶3.2.1044    7. The UIMM Executive Committee is empowered to dissolve congregations which consistently fail to meet their fiscal responsibilities to the organization or which are grossly negligent in the repayment of debts to the organization, or congregations which by their inappropriate actions jeopardize the name and status of the United International Moravian Ministry.

1. Cooperation with other Congregations

¶3.2.1045    1. Wherever it seems in the best interest of the cause of Jesus Christ to encourage local Moravian congregations  to  seek  closer  working  relationships  with  congregations  of  other  communions,  the UIMM Executive Committee shall take the initiative and encourage local congregations to work toward arrangements for sharing pastoral leadership, the organization of federated congregations, or the merger of congregations.

Chapter Three, Section III

Governance in the Congregation

1. The Church Council

¶3.3.1050    1. The government of each congregation is vested in the Church Council, whose function it is to consider and determine all matters of general interest and importance, and to lay down the general rules for the management of the spiritual and temporal affairs of the congregation. The Church Council is accountable to the UIMM Executive Committee.

¶3.3.1051    2. The Church Council, unless otherwise provided by the charter of a congregation, shall elect the executive boards of the congregation, such as the Board of Elders and the Board of Trustees, and all delegates to synods, and provide for the election or appointment of all other officers or committees of the congregation.

1. Qualifications for Membership

¶3.3.1052    1. Local congregations may determine for themselves the minimum age of membership and qualification for voting membership, but no rule adopted concerning voting membership shall be at variance with the laws of the state or province in which the congregation is situated.

1. Right of Petition

¶3.3.1053    1. The Church Council, the executive boards, and every member of a congregation have the right of petition successively to the UIMM Executive Committee, and the UIMM Synod.

1. Executive Boards

¶3.3.1054    1. For the management of its affairs there shall be in each congregation two executive boards, namely, the Board of Elders and the Board of Trustees, which boards, while primarily accountable to the Church Council, are subject to the supervision of the UIMM Executive Committee. The pastor shall in every case be the president of the Board of Elders, the Board of Trustees, the Joint Board, including chair of the Church Council.

¶3.3.1055    2. While the desirability of having separate boards in each congregation is strongly urged, a congregation shall have the right to unite the functions of the two boards into one administrative board, named the Joint Board.

1. Eligibility for Membership of Boards

¶3.3.1056    1. Only confirmed and communicant members in good and regular standing are eligible to election as members of the Board of Elders and the Board of Trustees of a congregation. 

1. Qualifications of Members of Boards

¶3.3.1057    1. A congregation should conscientiously select such members for the office of Elder and of Trustee as possess the grace and the gifts required for the office. Especially should the Elders be persons whose hearts and minds are in the work of saving souls, who are qualified to deal with souls privately, and who are able and willing to assist the pastor in the spiritual work of the congregation.

¶3.3.1058     2. Before an election of Elders, the pastor shall call public attention to the nature and duties of the office.  After their election, they shall be solemnly inducted into their office in the presence of the congregation.

1. Powers and Duties of Boards

¶3.3.1059    1.  The primary function of the Board of Elders  and the Board of Trustees  shall be to promote, respectively, the spiritual and the temporal welfare of the congregation.

¶3.3.1060    2. These boards are the properly constituted representatives of the Church Council, vested with such rights and charged with such duties as are specified in the rules and regulations of the congregation, and as the Council may from time to time refer to them.

¶3.3.1061    3. In the discharge of their duties, the members of the boards shall not be influenced by selfishness and self-interest; but sincere love for the Lord and His Church, unity of the spirit, and Christian confidence must rule in every heart.

¶3.3.1062    4. It shall be the right and the duty of all members of the boards to state an opinion on any subject freely, and their colleagues shall recognize the correlative duty of not divulging these sentiments to others.

¶3.3.1063    5. It shall be the duty of the boards to render each other mutual assistance and to abstain from all interference with each other.

¶3.3.1064    6. When a board has come to a decision in any matter, it shall be the duty of each member of the same to make every reasonable effort to carry the will of the board into execution. Such decisions are binding upon every member of the board, as well as upon every member of the congregation. Cases, wherein all the members of a board cannot feel satisfied with the conclusion of the majority or wherein any member of the congregation cannot conscientiously accept a decision of a board, may be laid before the Provincial Executive Committee, with each individual and every matter being heard equally in the company of all parties.

¶3.3.1065     7. Emphasis should be placed upon the function which can be discharged by the Elders in active support of the pastors in their pastoral duties.

1. The Joint Board

¶3.3.1066    1. When a matter that concerns both Boards arises and the two Boards acting separately are not agreed in opinion, the Boards shall meet in joint session for mutual consideration, and the matter will be decided by a two-thirds vote of the entire membership of the two Boards.

¶3.3.1067    2. The Joint Board of each congregation is solemnly charged with the responsibility of leading that congregation in meeting its financial obligations and indebtedness to the Province. For congregations which repeatedly fail to make a good faith effort toward meeting their denominational obligations and/or indebtedness, the UIMM Executive Committee is empowered to take the following steps:

(a) Call a Special Church Council of the congregation to inform the members of the situation, and to seek a motion from the congregation to pay such obligations and/or indebtedness to the organization.

(b) Deny seating at synods to delegates of the congregation until such time that arrangements for paying the obligations and/or indebtedness are agreed to by all parties.

(d) Deny seating at synods to the pastor of the congregation in cases where it is reasonably clear that the pastor  is  negligent  in  his/her  responsibility  to  lead  the  congregation  toward  honoring  its  fiscal responsibilities.

(e) After all reasonable measures for resolution have been exhausted and agreement to meet the financial obligations and/or indebtedness of the congregation to the Organization proves to be unattainable, the congregation may be dissolved and/or the pastor dismissed.

Chapter Three, Section IV

Records and Reports

1. Church Records

¶3.4.1070    1. The pastor of every congregation shall carefully keep the following records, which records shall in every case be kept according to the rules laid down by the Organizational Synod:

(a)  The  Register  shall  contain  a  reliable  record  of  all  baptisms,  confirmations,  receptions  of communicants, marriages, funerals, removals and dismissals, and ordinations. The entries of the Register must be made according to the printed instructions furnished with the same.

(b) The congregation shall catalog the names of the entire membership, divided into the categories of Confirmed Communicants, Communicants, and Non-Communicants (as defined in Book of Order ¶1004-¶1007).

(c) The Diary shall contain a record of the most important occurrences in the life of the congregation; such official and pastoral work as is not recorded in the Register; and all meetings and services, if no special record of such meetings and services is kept in a separate book. Pastors are expected to keep an accurate record of the attendance at the services.

¶3.4.1071    2. The blanks for the annual statistical reports of congregations shall contain the following questions, which each pastor shall answer in writing by “Yes” or “No”:

“Have you kept, according to the rules adopted by the Provincial Synod, the Register? the Catalog? the Diary?”

¶3.4.1072    3. The UIMM Executive Committee shall insure the availability of the proper books and cards necessary or the keeping of church records. [For reference, Need correlate see pages 205-208, Journal 1951.]

(a) All congregations shall maintain on their premises only those records in current use, and shall take proper care of their current records by storing them in a fire-rated cabinet, by microfilming, or by using other accepted methods. All non-current records in the congregations shall be transferred immediately to the  Provincial  Archives.  The  President  of  the  UIMM Executive Committee,  or  a  designated representative, shall see to the inspection of the conditions of storage of church records periodically on their visits to congregations and shall transfer to the Archives for safekeeping any church records which, in the opinion of the UIMM Executive Committee, are being subjected to undue risks

(b) For congregations in the United States, a copy of all legal documents including, but not exclusive to, the Articles of Incorporation, the Charter, the Bylaws, and deeds to all church real estate will be filed at UIMM Executive Committee headquarters for safekeeping and reference.

(c) For congregations in foreign countries, a copy of all corresponding legal documents listed in Need correlate Book of Order ¶1034.(b) and required insurance forms shall be kept at the Organizational Archives for safekeeping and reference. All other records and legal documents shall be provided by foreign congregations to the UIMM Executive Committee as warranted.

¶3.4.1073    4. Every pastor is expected to care for the records and other documents of the congregation which the pastor serves.

1. Reports of Congregations

¶3.4.1074    1. Every congregation shall require its treasurer to submit to the Church Council an annual written statement of its finances.

¶3.4.1075    2. In the last month of each year the UIMM Executive Committee shall send to the pastor of each congregation three blanks for the statistical report concerning the pastoral charge on the last day of the year, all copies to be correctly filled out by the pastor and signed by the elders and trustees; one copy to 
be filed with the records of the congregation, one copy to be forwarded to the to the UIMM Executive Committee not later than the day designated by the UIMM Executive Committee by which reports for 
the previous year are to be filed. This blank shall call for such information as to membership, finances, activities, and spiritual conditions as may be deemed desirable. The report as to membership shall be the 
basis for quotas and periods in between UIMM Synod representation for the year that follows.

¶3.4.1076    3. Synod requests that great care be exercised in properly filling out these report blanks to meet the requirements of the Book of Order and the requests of the UIMM Executive Committee. A complete file of these reports should form a part of the records of each congregation.

¶3.4.1076    4. Synod charges every pastor and Joint Board to keep an accurate record of church membership and report only those members who have made an honest effort to meet their obligations to the Church as outlined in provincial and local legislation.

Chapter Three, Section V

Church Property

1. Unincorporated Congregations,  Incorporated  Congregations,  Titles to  Real Estate, Restrictions, and Defunct Congregations

¶3.5.1080    1. Where a congregation is not presently incorporated, all trustees who have been or may hereafter be chosen or appointed in any such congregation according to the rules and regulations of the United International Moravian Province, and their successors in office appointed as aforesaid, shall have power to receive, acquire, hold, possess, and enjoy in trust for said congregation and the United International Moravian Ministry any bequests, land, tenements, inherited property and to use, administer, and manage the same in the 
manner provided in this Book of Order and the local bylaws, rules, and regulations of the congregation 
for the proper benefit of the Moravian Church. Said trustees and the congregations they represent shall 
always be under and subject to the rules and regulations and bylaws of the United International Moravian Ministry, as contained in the Book of Order and in conformity with current legislation and enactments of the Provincial Synod.

¶3.5.1081    2. All new congregations of the United International Moravian Ministry shall apply for incorporation under the laws of their respective state or province. It is recommended that all existing congregations not now incorporated shall apply for separate incorporation.

(a) The UIMM Executive Committee shall in every case approve the Articles of Incorporation before application is made for a Charter. All Articles of Incorporation shall contain a provision that the corporation is under and subject to the rules and regulations and bylaws of the United International Moravian Ministry, as contained in the Book of Order and in conformity with current legislation and enactments of the Provincial Synod.

(b) In all cases when the Articles of Incorporation contain the above provisions, the UIMM Executive Committee is authorized to convey title to the congregation real estate to said corporation. Until such time as the title to congregation real estate is conveyed by the UIMM Executive Committee to such congregation corporation, under the above provisions, the title of such congregation real estate shall be held by the UIMM Executive Committee in trust for said congregation and the United International Moravian Ministry, as heretofore.

¶3.5.1083    3. When the United International Moravian Ministry holds title to property for the benefit of a specific congregation, board, or agency, and agrees to transfer the property by deed to the congregation, board, or agency,  whether  to  an  incorporated  board  or  congregation,  or  to  the  Board  of  Trustees  of  an unincorporated congregation, the deed shall include the following or its equivalent:

(a) “Under and subject to the Rules, Regulations, and Bylaws of the United International Moravian Ministry, as contained in the Book of Order of said Organization.” or shall contain the following provision:

(b) “No transfer of the above-described property shall be made without the approval of the United International Moravian Ministry, to be evidenced by its joining in the deed.”

¶3.5.1084    4. Any Moravian congregation, board, or institution, which in the future applies for incorporation or amendment to its articles of incorporation, shall include in the articles of incorporation or amendment thereto the following Statement of Purpose or its equivalent:

(a) “To teach the religious beliefs and doctrines of the Moravian Church, to worship God according to the faith, ritual, and discipline of the Moravian Church, to promote religious education, and to perform such activities as are incident, pertinent, and related thereto.”

¶3.5.1085    5. Any Moravian congregation, board, or institution, which in the future applies for incorporation or amendment to its articles of incorporation, shall include in the articles of incorporation or amendment thereto the following statement or its equivalent:

(a) “The congregation or corporation acknowledges itself to be a member of, and to belong to, the United 
International Moravian Ministry, and that as such it accedes to, recognizes, and adopts the constitution, canons 
or ecclesiastical laws, doctrines, discipline, and worship of the United International Moravian Ministry.”

¶3.5.1086    6.  No incorporated congregation  or  trustees  of an  unincorporated  congregation shall sell,  convey, mortgage, encumber, or lease any of its real estate in any manner without the written consent of the UIMM Executive Committee.

¶3.5.1087    7. No congregation may lease or purchase any real estate without the approval of the UIMM Executive Committee , United International Moravian Ministry.

¶3.5.1088    8. Whenever any Moravian congregation expressly or virtually severs its connection with the United International Moravian Ministry, or shall become defunct or be dissolved, the rights, privileges, and title to the property thereof, both real and personal, shall vest in the United International Moravian Ministry, and be administered according to the rules and regulations of said Church.

¶3.5.1089    9. The individual members of a congregation are not in any way entitled to a claim upon its property, real or personal, nor are they subject to liability for its debts.

¶3.5.1090    10. No congregation, board, or institution of the United International Moravian Ministry shall receive aid from Organizational funds unless the title to its property is held as required by the Book of Order.

(a) [Note: It is understood that foreign law may require a change in this paragraph as it affects Moravian churches in foreign countries. The UIMM Executive Committee is authorized, in cooperation with the congregations in foreign countries, to develop regulations that would carry out the intention of the preceding provisions so that they will be in keeping with their specific foreign law.]

1. Construction of Church Buildings

¶3.5.1091    1. No congregation receiving stated financial assistance UIMM sources shall construct or acquire a church building or parsonage without the consent of the UIMM Executive Committee.

¶3.5.1092    2. Every congregation which receives stated financial assistance from UIMM sources shall be required to lay before the UIMM Executive Committee for approval plans of every proposed building and estimates of the cost, which boards shall have the right to reject any plan that may be found unnecessarily expensive or otherwise unsuitable.

1. Dedication of Church Buildings

¶3.5.1093    1. The UIMM Executive Committee shall authorize the dedication of any building erected or acquired by a Moravian congregation or institution when the Board bearing administrative responsibility has been officially notified that the building is ready for use.

¶3.5.1094    2.  When all  obligations  incurred  in  erecting  or  acquiring the building shall  have been  met,  it  is recommended that the congregation or institution hold some appropriate service in recognition of this fact.

1. Providing and Furnishing Parsonages

¶3.5.1095    1. It shall be required of every congregation having a resident pastor to provide the pastor with a parsonage, or an allowance in addition to the stated salary, enabling the pastor to provide for his/her own housing. The Joint Board shall provide as minimum furniture and equipment a suitable stove, refrigerator, washer and dryer, rugs, and the furnishing of one guest bedroom. [See also Need correlate Book of Order ¶228]

Chapter Three, Section VI

Finances and Funds

1. Endowments and Separate Funds

¶3.6.1100    1. A Moravian congregation already in possession or which may hereafter come into possession of unrestricted funds by bequest or gift shall, as a general rule, regard such funds as a heritage to be prudently invested. The application of the income from such funds shall be designated by the trustees. Only in an emergency or when circumstances warrant shall the Board of Trustees authorize the spending of the principal of such funds in whole or in part.

¶3.6.1101    2. Every Moravian congregation which has or may hereafter be given trust funds, permanently restricted funds, endowment funds, or cemetery funds is instructed to prudently invest such funds with the objective of a reasonable return at an acceptable risk. When temporarily restricted funds are received, the principal is to be preserved until the funds are expended for the restricted purpose. The trustees of the congregation are instructed to lay before the Church Council at least once each year a written report of the management and market value of such funds (including unrestricted funds covered in Need correlate Book of Order ¶1054) and the application of the income therefrom.

Chapter Three, Section VII

Congregation Rules

1. Church Rules

¶3.7.1110    1. Every congregation shall be governed by written rules and regulations following closely the Sample Handbook of a Congregation as shown in Need correlate ¶1201 in the Book of Order of the United International Moravian Ministry. This Sample Handbook provides for some specifics to be decided by the local congregation. All rules and regulations shall be in full accord with the actions of the Synods of the Unity and the Synods of the United International Moravian Ministry, and shall include The Ground of the Unity and The Moravian Covenant for Christian Living.

(a) The final draft of the rules and regulations must be presented to the Organizational Elders’ Conference for its sanction. These rules and regulations shall be presented to candidates for membership, the signing of which indicates their willingness to adhere to them.

¶3.7.1111    2. Pastors are instructed to see to it that every communicant member is provided, without delay, a copy of the standard form of the Ground of Our Unity NEED correlate and the Moravian Covenant for Christian Living NEED correlate, which are considered the Code of Principles and Disciplines of the United International Moravian Ministry, and such other Rules and Regulations as the congregations may adopt for their government.

¶3.7.1112    3. It shall be the duty of the Pastors and Board of Elders to make themselves and the members of their congregations fully acquainted with the standard form of the Code of Principles and Disciplines to which members of the United International Moravian Ministry subscribe.

 

Chapter Three, Section VIII

Disciplines

1. Disciplines

¶3.8.1120    1. In common with the Ancient Brethren, we understand by the word discipline, in its wider sense, a faithful care of souls by means of public instruction and private conversation with individuals, or the training of the individual members of the Church for their high calling as followers of the Lord Jesus Christ, which is effected by means of the various regulations and institutions of the Church. In its more restricted sense, the word discipline designates the special corrective measures applied for the restoration of erring members.

¶3.8.1121     2. The first object of discipline is the welfare of the Church as a community. The true interest of the whole must ever be kept in view by fostering and maintaining earnest Christian life and practice in every congregation. The second object of discipline is the spiritual welfare of the individual members of the Church. Our efforts must consequently be directed toward preserving those who stumble from falling and giving offense, keeping every member in the right way, and bringing back those who have gone astray.

¶3.8.1122    3. It is, in the first instance, the task of the ministers to exercise church discipline, partly through public preaching of the Word, partly by means of the special care of individual souls. This care of souls belongs so essentially to the idea of a Christian Church that no church member is exempt from it, whatever his/her station may be. Whoever withdraws entirely from this care of souls proves that he is no true member of the Church, and must give account to God [Ezek. 33:9]. Pastors, remembering what great responsibility they would assume if they were negligent in this important part of their calling, should minister with the greatest conscientiousness. They must not be slow, from fear of others or desire to please, to show firmness where needful; they must rather, with the justice and impartiality commanded by the Holy Scriptures, act undismayed on all sides. Yet, with all needful firmness, let admonitions be always in the spirit of true love and humility.

¶3.8.1123    4. In this it is of great importance that pastors should receive the strongest support from the congregation in discharging those pastoral duties which pertain to church discipline. This duty is especially incumbent upon the Board of Elders.

¶3.8.1124    5. But beside the official care of souls, there must not be wanting, in a Christian church, the mutual admonition and correction by individual members among themselves. “My friends, if anyone is detected in a transgression,” or seems to be in a doubtful state of heart,  “restore such a one in a spirit of gentleness” [Gal. 6:1 NRSV]. A good word in due season, even though it be earnest and reproving, is then in place, and many a spiritual injury may be averted before it spreads further.

¶3.8.1125    6. As once in the Ancient Brethren’s Church, so in the Moravian Church of the present day, a holy discipline shall be deemed essential to the maintenance and spiritual growth of the Church.

1. Degrees of Discipline

¶3.8.1126    1. The first degree is private reproof and correction by the pastor or the Elders.

¶3.8.1127    2. If thought necessary, the second degree is to be applied by citing delinquents into the presence of the pastor and Elders, who are to admonish them faithfully and in love. A stubborn refusal to meet the Elders 
at once forfeits membership. When in the exercise of this degree of discipline immediate information is 
not attained, the Board of Elders may exercise the milder  discipline of suspension from the Holy Communion unless, in their estimation, the offense is so flagrant as to require the application of the third degree.

¶3.8.1128    3. The third degree of discipline is exclusion from church fellowship. This degree is applied to such as persist in disregarding established rules, despite all admonition, and/or exert an injurious influence upon the congregation. [See also Need correlate 1995 COUF, ¶103, ¶654]

1. Mode of Exercising Discipline

¶3.8.1129    1. Pastors and Boards of Elders must faithfully carry out the discipline of the Church, which duty is to be performed in all cases in the spirit of patience, gentleness, and love. Each case under consideration must be thoroughly examined to ascertain the full truth, and such corrective measures must be adopted as will prove most beneficial to the individual concerned.

¶3.8.1130    2. Those charged with the exercise of discipline must see to it that persons applying for admission from other Moravian congregations or from congregations of other denominations are actually in good standing in the same and, if not, that they first prove the sincerity of their profession before they are received.

¶3.8.1131   3. When transgressions occur in the congregation which cannot be passed over in silence, but render it necessary that information should be given to the pastor or the Elders, it shall be the duty of every member who has knowledge of things that are improper or culpable to make a prompt, open, and truthful disclosure of the same to those who are charged with the exercise of discipline. Yet this must never degenerate into malicious tale-bearing or slander,which in the Holy Scriptures are reckoned among grievous sins.

¶3.8.1132   4. Should it be necessary to prove the truth of an accusation, the name of the person making the same must not be concealed from the person accused. In case the latter wishes it, opportunity must be given for both to appear together before the pastor. A pastor may at once decline to entertain any complaint against another member unless the accuser shall agree, in case it be required, personally to confront the accused.

Chapter Three, Section IX

Worship

1. Order of Worship and Liturgical Principles

¶3.9.1140    1. The variety and wealth of our liturgies and litanies for divine worship belong to the essential character of the Moravian Church. While complete uniformity in everything connected therewith is neither possible nor to be desired, whether throughout the entire Unity or within the several Provinces, yet the agreement in these forms of worship, as to features of chief importance, constitutes one of the strongest links that bind us together as a Church. It is, therefore, necessary that we should, as far as possible, continue to uphold this agreement in our arrangements for public worship.

¶3.9.1141    2. All our liturgies and litanies should exemplify the spirit of a living church of Christ, and by them again the same spirit should daily be renewed and strengthened in the individual members. Therefore, the essence and the soul of our meetings is not to be found in the form, beautiful and attractive as that should ever be, but rather in the religion of the heart, which is expressed in the form.

¶3.9.1142    3. Regulations belonging to our ritual must never be allowed to become a dead letter, or to degenerate into dry, cold form. It is rather a principle of our Church to be highly esteemed, that we have and shall maintain the liberty to introduce changes and improvements in our ritual as circumstances may require.

Every minister presiding at a service must be at liberty, in unessential points connected with the ritual, to act as the Spirit may move the minister; for instance, to introduce a prayer or a portion of Scripture, according to the words of the Apostle, “Quench not the Spirit.” Yet in such matters the minister must also have regard for the wishes of the congregation. In reference to the more important alterations in the mode of conducting the services, the congregation also has a right to be heard.

1. The Use of Ritual

¶3.9.1143    1. As substantial uniformity in the use of the ritual of the Church constitutes one of the strongest bonds of union, our pastors are expected to conduct the regular, as well as the special, services in their churches according to the liturgical principles and rules established by the Church, and to use the regularly prescribed liturgical forms at the appointed time.

1. Church Music

¶3.9.1144    1. Music answering to the character of the Moravian Church serves in a high degree to give harmony and charm to the worship of the Church. This refers to artistic anthems as well as to the organ accompaniment to the singing of the congregation. The great influence of the music upon the devotion and the edification of the congregation must not be regarded lightly. All the more is there a call for wise and judicious leading that answers to the spirit of the Church. For when the music, however artistic, improperly intrudes itself as the chief concern and an object in itself, its effect is not to edify and help, but to distract and disturb. Only such compositions, therefore, should be chosen for performance as are distinguished by true beauty, and especially by simplicity and dignity. The minister of a congregation has, therefore, to see to it that only such leaders are entrusted with the conduct of the Church music as are fitted for it by their spiritual character and insight.

1. The Hymn Book

¶3.9.1145    1. Our hymn books have become to many thousands, both within and outside of the Moravian Church, stimulating  and strengthening books  of  devotion,  whether  used at  the public  meetings,  or  by  the individual in private. The most sacred and joyous emotions, deep convictions, and helpful spiritual experiences of God’s children have found expression therein. When believers have appropriated these verses and made them their own, they will be in later life an inalienable possession, providing for them a suitable expression for the different phases of their inner life and a means for the confirmation of their faith.

Chapter Three, Section X

Sacraments and Services

1. Administration of the Sacraments

¶3.10.1150   1. Holy Baptism

(a) The Sacrament of Holy Baptism is a gift of God and a means of grace made effectual by the preaching of the Word and the response of faith. Baptism sets forth the saving work of Christ, whereby through the power of the Holy Spirit we participate in the death and resurrection of our Lord, are washed from our sins, are raised into newness of life, are embodied in the covenant of grace, and become a part of the fellowship of His Church. The word Holy, therefore, is in its truest meaning “a separation to God.”

(b) Our children share with us in these benefits of our Lord’s redeeming work, through the faith of parents and of the Church. There is one difference between the baptism of adults and the baptism of children. The baptism of adults is administered at the request of an adult who personally responds to the proclamation of God’s Word of grace after a period of instruction. It is to be obedient to Christ and to grow “in the nurture and admonition of the Lord.” Therefore, baptism is not to be administered lightly.

(c) The baptism of children is a frank recognition of the fact that children raised in a Christian home have the advantage of a spiritual heritage. Without any action or choice on their part, they are living in the fellowship of Christ’s Body, the Church, where the Word is preached and the Sacraments are celebrated through the power of the Holy Spirit.

(d) The baptism of children is administered at the request of believing parent(s) or  other adult(s) responsible for the spiritual welfare of the child. We baptize our children not because we believe them to be in danger, nor because we believe that the baptismal water itself has the power to effect salvation. Rather, we believe that our children share with us in the benefits of our covenant relationship with God through Christ.

(e) The baptism of both children and adults is a baptism “unto faith.” In the baptism of children, personal confession is expected later as the child matures, and Christian nurture is directed toward enabling this confession.

(f) In most Christian communities, baptism of both children and adults will be taking place. The baptism 
of children serves to emphasize that God’s loving action in Christ always comes before the human 
response of faith. The baptism of adults serves to emphasize the importance of a personal faith in Christ. 
On one hand, we accent the initiative of God; on the other, we accent the proper human response to God’s 
initiative.

(g) Except in extraordinary circumstances, baptism is conducted in a public service, and all those present are called upon to remember the saving work of Christ and affirm their own baptism.

¶3.10.1151   2. Admission to the Holy Communion

¶1078.  (a) Baptism embodies a person in the covenant  of grace and initiates him or her into the community of faith. The Sacrament of Holy Communion is a means of grace by which God nourishes us in the faith and unites us in the family of Christ. Therefore, it is appropriate and desirable for all baptized, confessing Christians to participate in the Holy Communion.

(b) Faith is primarily a response of the heart and not merely of the intellect. In Scripture we are all urged to a childlike faith. Furthermore, faith is not an expression of our worthiness, but of trust in the Lord’s mercy. Since baptized children are in covenant relationship with the Lord, are part of the Christian community, and are able to make a response in faith, they therefore are to be welcome at the Lord’s Table.

(c) When a baptized child desires to participate in the Holy Communion, the pastor and/or someone designated by the Board of Elders will meet with that child and his or her parents (or others responsible for the child’s spiritual nurture) to hear the child’s profession of faith and to discuss the implications of partaking of the Holy Communion. The child will be publicly welcomed to the Lord’s Table and receive communion with the congregation, looking forward to the child’s participation in catechetical instruction and confirmation at the appropriate time.

(d) Baptized children who previously have not been communing are admitted to Holy Communion by confirmation. The baptism of adults admits those who have not been baptized as children.

¶3.10.1153   3. Confirmation

¶1079. (a) Confirmation is a rite by which a person baptized as a child publicly affirms the covenant relationship signified in his or her baptism and confirms his or her faith. In the rite, the person makes a profession of faith and the congregation prays for the strengthening of his or her faith and the blessing of the Holy Spirit. Confirmation is a personal decision to accept the full responsibilities of membership in the church. It is also a time for the congregation to celebrate and acknowledge the confirmand’s decision. Confirmation should follow a period of instruction which familiarizes the person with the doctrines, practices, and heritage of the Church and which helps to equip that person for the responsibilities of mature Christian life and membership in the congregation.

¶3.10.1154   4. Practice of Baptism

¶1080. (a) Baptism is to be administered with due solemnity and, if at all possible, at a public meeting of the congregation, on which occasion the children especially should also be in attendance.

(b) As witnesses, or sponsors, only such persons should be selected who are able to appreciate the real 
significance of the matter. While no legal obligation devolves upon them to care for the children at whose 
baptism they are invited to stand as witnesses, they should nevertheless recognize it as a duty of Christian 
love to make such children special subjects of prayers, and to look after them faithfully should they be left 
orphans.

(c) All candidates for adult baptism shall receive a preparatory course of instruction before they are baptized and are received by their baptism into the church of Christ as communicant members.

(d) The mode of administering baptism shall be that of pouring or sprinkling. In special cases only, and by way of exception, immersion shall be allowed, provided that there is not combined with the desire for this mode of baptism a rejection of infant baptism, and that the sanction of the Provincial Elders’ Conference be secured in every case.

¶3.10.1155   5. Practice of Holy Communion

¶1081. (a) As to the time and frequency of the celebration of the Holy Communion or the Lord’s Supper, no fixed rule can be made that is binding on all congregations.

(b) A Communion Service is a service for the members of the congregation. Communicant members of other Christian denominations may be invited to commune with the congregation.

(c) It shall be a rule of discipline for all congregations that if a member willfully and persistently abstains from participation in the Lord’s Supper, or from attending the services, the member shall be dropped from church fellowship.

(d) The Holy Communion is to be administered to the sick whenever they request it and the circumstances of the illness permit.

(e) The use of unfermented wine in individual cups is recommended to all our congregations at the celebration of the Holy Communion.

(f) Those officially elected as elders of a congregation shall be permitted to assist the pastor(s) of the congregation at the pastor’s discretion in the distribution of the elements.

(i) The pastor in consultation with the elders may, upon occasion, commission individuals to help in the distribution of the elements as deemed necessary and/or appropriate.

(ii) Those selected as elders of a congregation shall be informed annually that they are eligible to serve the communion elements, but that they are not required to do so. Those elders, and all who accept the invitation to serve, shall be trained.

(iii) The pastor and Board of Elders shall offer appropriate education to the membership regarding the elders’ distribution of the Elements.

(g) The presiding pastor will administer the Sacrament according to the Rules and Regulations of the Church [Need Correlate Book of Order ¶1026].

¶3.10.1156   6. Solemnization of Marriages

¶1082. (a) The Solemnization of Marriage is a complete, Biblically-based ritual. If changes or additions are made, they should be in keeping with the spirit and intent of the printed Liturgy. [See Need Correlate Book of Order  ¶1073, Order of Worship and Liturgical Principles.] Where a pastoral meditation is included, it is recommended that the pastor call attention to the couple’s mutual responsibilities to God and to each other according to the teachings of Holy Scripture. The pastor must be careful to observe the requirements of civil law.

¶3.10.1157   7. The Use of the Surplice

¶1083. (a) The underlying principle involved in the use of the surplice is that this official white garment, symbolizing the Savior’s righteousness, when worn, covers those serving and thereby indicates that the pastor is serving not in his or her own personality, but in a specific sense as the representative of the Lord; that in the function being performed the blessing must come directly from the Lord. This applies preeminently to the administration of the Sacraments and to the services connected therewith. Hence, in accordance with traditional custom in the Moravian Church, the surplice is worn:

(i) at the administration of both infant and adult baptism;

(ii) at the administration of the Sacrament of the Lord’s Supper;

(iii) at the administration of the rite of confirmation because it is an extension of baptism;

(iv) at ordination because this rite imparts the authority to administer the Sacraments.

(v) It may also be used at the solemnization of matrimony because the minister may solemnize matrimony only as an ordained servant of Christ, and may pronounce the union only in the name of the Lord.

1. Services

¶3.10.1160  1. Funerals

(a)  The funerals  of  departed  members  afford  an  opportunity,  that  should  never  be  neglected,  for reminding those who remain behind to number their days in the light of eternity and to apply their hearts unto the wisdom that makes wise unto salvation.

(b) Both in the arrangements and in the conduct of funerals, there should be special regard for simplicity. All forms of vain display should be discouraged, as out of keeping with the spirit of such occasions.

(c) A memoir, or the intimate knowledge which the pastor may have acquired of the spiritual experiences of the departed, may give occasion to glorify the riches of the grace of Jesus, also to encourage and warn the congregation, and to comfort the bereaved. But empty praise, or the passing of strict judgment on the dead, must be avoided in funeral discourses.

(d) In our burial grounds, simplicity and uniformity with reference to gravestones and to the inscriptions thereon should be maintained as far as possible.

(e) Cremation is an acceptable alternative to the traditional form of burial.

¶3.10.1161  2. Lovefeasts

(a) Lovefeasts are recommended on festive occasions, and are to be deemed very suitable in connection with the celebration of the Lord’s Supper.

(b) These meetings were instituted in imitation of the “Agapæ” of apostolic times [Jude 12] and are intended to set forth by a simple meal, of which all partake in common, that there is no difference in persons before the Lord, and that all are one in Christ, united among themselves by the closest bonds of Christian love.

(c) Another form of the lovefeast is the “Cup of Covenant” which, however, must not be confounded with the use of the cup in the Lord’s Supper. Like the lovefeast, it is the expression of the spiritual fellowship of those who participate. This service is, therefore, appropriate when the entire congregation, or a division of the same, desires in a special manner to express its union in the Lord.

¶3.10.1162   3. Song and Liturgical Services

(a) A treasure of the Moravian Church is its special song and liturgical services. Such services consist largely, if not altogether, of singing or liturgical petitions and responses, both of which features may be united in the same service.

(b) Our song services are based on the idea that the congregation is not merely led by the pastor, but is itself acting in giving expression to its spiritual desires and emotions in united song. This is still more the case with our liturgies. In these the leader appears only as a member of the congregation. This meaning and purpose is indicated by the form and contents of a liturgy. But it should also be brought to the attention of the congregation, not only by the solemn liturgical treatment of the service, but also by an occasional direct reminder on the part of the minister.

¶3.10.1163   4. Services of the Passion Week

(a) It is recommended to all our pastors and congregations to hold services during Passion Week (Holy Week), featuring the use of “Readings for Holy Week.”

¶3.10.1164   5. Bible Study and Prayer Groups

(a) The means applied for the spiritual growth of the congregation should not be confined to the Lord’s Day but, as far as this is practicable, meetings with this end in view should also be held on week days. These meetings should be of such a nature that the spiritual nourishment for the congregation is provided, not so much by the set discourse of the pastors or leaders, as by permitting the life of the individual member to find proper expression in Bible study and prayer groups.

(b) It is our firm conviction that meetings for prayer, the study of God’s Word, and personal testimony are a most essential means of grace, and all our pastors are accordingly urged to maintain such meetings regularly in their congregations, with a view to reviving and confirming believers, and to awakening and converting sinners.

(c) The duty, as well as the privilege, of supporting these meetings, especially by their attendance, is urged upon all the members of our congregations.

(d) Pastors and congregations are urged to unite in fervent petitions for the outpouring of the spirit of prayer upon our whole Church that, in public and in private, in the church, in the social circle, and in the family, the name of our God and Savior may be glorified through the unceasing supplication of God’s people.

¶3.10.1165   6. The Church Year

(a) The experiences of Christians across the centuries have accumulated to our enrichment in a calendar known as the Church Year. This Church Year began at the resurrection of Christ and from this first celebration the Christian calendar developed, rooted in Christian experience. While not making a strict adherence  to  the  Church  Year  mandatory,  the  Moravian  Church  strongly  urges  its  use  in  all congregations. Through it is provided a pattern for worship which keeps before the Church all of the major elements of the Gospel.

(b) The first half of the Church Year, Advent to Pentecost, celebrates all of the events in our Lord’s life. The major theme is: God speaking to humanity through revelation. The second half, Trinity Sunday to the Sunday before Advent, has as a major theme: our response to God through commitment. The emphasis is on the work of the Holy Spirit in the Church. Once known as Trinity Season, it is currently known in America as Pentecost Season.

(c) The liturgical services of the Moravian Church are carefully patterned for Church Year use, and the pericopes, used throughout Christendom, are recommended.

¶3.10.1166   7. Moravian Memorial Days

(a) Beside the general festivals, we have in our congregations special historical Memorial Days. There are, beside October 31, 1517, the beginning of the Reformation by Luther, the following Memorial Days of the Moravian Church [see Need correlate 1995 COUF, ¶681]:

(i) March 1, 1457 - The founding of the Unitas Fratrum.

(iii) May 12, 1727 - The signing of the “Brotherly Agreement.”

(iv) June 17, 1722 - The founding of Herrnhut.

(v) July 6, 1415 - Martyrdom of John Hus at Constance.

(vi) August 13, 1727 - Spiritual baptism of the congregation at Herrnhut at the Lord’s Supper in the church at Berthelsdorf.

(vii) August 17, 1727 - Revival among the children at Herrnhut.

(viii) August 21, 1732 - Beginning of Missionary work.

(ix) September 16, 1741 - The experience of the Headship of Christ in the Moravian Church.

(x) November 13, 1741 - Festival of the Eldership of Christ in the Moravian Church.

(b)  Special  Festivals  peculiar  to  individual  congregations  in  the  time  of  their  celebration  are the anniversaries of congregations. These relate to the organization of the congregation or the consecration of the place of worship. At these times are called to mind, with heartfelt thanks before the Lord, the proofs of God’s grace and help which the congregation has experienced since its organization, and in the past year.

(c) September 16 is the Covenant Day for the ministers of the Church, at which they bind themselves before the Lord to new faithfulness. This is a specially good opportunity for them mutually to strengthen the consciousness of their position under the leading of the divine Chief Shepherd and Elder, Jesus Christ, and of their high and holy calling and of their common debt of service. The Church is also reminded to remember its servants in prayer.

(d) Our pastors are requested to instruct their congregations more thoroughly in the history of the Moravian Church and to instruct them in the observance of the special Memorial Days of the same.

Chapter Three, Section XI

Christian Life and Nurture

1. Relation to Civil Government

¶3.11.1170   1. In regard to our relation to the civil power which has rule over us, we recognize it as a sacred duty to render punctual obedience, according to the precepts of the Holy Scriptures, as the minister of God to us for good; to observe, as faithful subjects and conscientious citizens, the laws and ordinances of the country in which the Lord has set us, and to honor and remember in prayer those who are set over us. It is the duty of every member of the Church scrupulously to observe all the ordinances of the government of their country and the regulations in force in the parish [Rom. 13:1-7; I Tim. 2:1, 2].

¶3.11.1171  2. In respect to general festival days, religious and national, we conform to the Christian customs prevailing in the several countries.

¶3.11.1172   3. If an oath is required according to the law of the land, we regard it as our duty not to refuse the same,

where we are not exempted therefrom. If, therefore, in an individual case, an oath is required by the government or its officers, we take it in the prescribed form, and the keeping sacred of the oath so taken must be one of the strictest duties on our conscience. But swearing lightly, without the constraint of the state, is not allowed among us [Matt. 5:34; James 5:12].

1. Civil Life

¶3.11.1173   1. It is characteristic of a living Church of the Lord that the civil life, the things done and left undone day

by day, be in accord with what we profess before all the world as our faith. We pray in our litany: “May all our labor of body and mind be hallowed unto Thee”  [I Tim.  4:5]. What we understand by this hallowing of our daily work and all our undertakings to earn money is felt by every brother and every sister who, living in the childlike fellowship with the Savior, look on their earthly calling as received from the Lord, and with all diligence in labor and faithfulness in business, await the blessing from Him alone.

1. Training the Young

¶3.11.1174   1. The Christian Home

(a) The sphere of activity for the Kingdom of God which lies nearest to the Church is the training of its own children. Hence, every congregation must approve itself in the education and training of the children as living, active, and controlled by the Spirit of God. If our children see that their parents live in that which is the concern of the Church and of every child of God, that they are diligent in prayer and in the faithful use of the means of grace afforded them in church fellowship, and that they draw from these the strength for a godly life and conduct, it will be a blessed influence on them. They will thereby, from earliest youth, be stimulated to a close fellowship with the Savior in prayer and to a sincere desire to live for Him and the Church.

(b) “Bring them (the children) up in the discipline and instructions of the Lord” [Eph. 6:4 NRSV]. This exhortation of the Holy Scriptures impresses on parents, as their first and most sacred duty, to become the guides of their children to the Kingdom of Heaven. But in doing so, they must let themselves be guided by a sacred love, which has in view the true well-being of the child, and not its momentary comfort and advancement.

(c) It should be esteemed a sacred duty to promote a deep and thorough knowledge of the Scriptures in the congregation, of which knowledge the foundation must be laid by parental instruction in the home. The seed of the Word of God, thus sown in the tender hearts of the children, is then to be fostered in family worship, and in the daily morning and evening prayers in our schools. The use of the “Daily Texts,” with the accompanying hymn verses, and the reading of portions of the Holy Scriptures, with singing and prayer, all serve to lift up the hearts in fellowship to the Lord.

(d)  The  Church  solemnly  recognizes  the  Christian  training  of  the  young  as  one  of  the  greatest instrumentalities for the conversion of the world. Parents are, therefore, urged to cooperate with the Church in the religious education of their children, making it their earnest endeavor to lead them in their early years to Jesus, to a living experience of His pardoning grace, and to a sincere devotion of their lives to His service.

(e) It shall be the duty of all parents connected with our congregations to encourage the regular attendance of the children upon the services of the Church, and to strive to secure their early connection therewith as members.

¶3.11.1175   2. The Church School

(a) Our Church schools have been for many years an important and richly blessed field of labor for the Lord. They are, therefore, not only commended to the cordial sympathy and prayers of our congregations, but the ministers and boards of our congregations are anew and specially called on to make them an object of their fostering and directing supervision. Those brothers and sisters who have the needful gifts and are qualified by the Christian experience to render a service of love to the young in the Church schools are especially urged to do so. We must urge upon our teachers, however, the duty of qualifying themselves for the work by carefully studying the Scriptures themselves, both privately and, if possible, also by the arrangement of training classes.

(b) It is the duty of parents and others connected with the Church to show their interest in the work of the Church school by faithfully cooperating with the workers of the same and, as circumstances permit, by serving as teachers or by attending adult classes.

¶3.11.1176   3. Youth Ministry

(a) We recognize that the youth of the United International Moravian Ministry are not the future of the Church but the precious present of the Church, and we celebrate the faith and growth of all as disciples of Jesus Christ.

(b) We affirm the energy and honesty of youth and their ability to influence and embody the mission of the Church.

(c) We envision a nurturing faith community in which youth are recognized and welcomed into every aspect of congregational life.

1. Religious Instruction in General

¶3.11.1180   1. Pastors are charged to devote faithful attention to regular religious instruction of the children and youth of their congregations, not only in the Church school, but also in Youth Fellowships and in special instruction in the catechism of the Church.

¶3.11.1181   2. Synod urges pastors and congregations earnestly to consider the following as of vital importance to their life and activities, especially with reference to the needs of the young:

(a) to make the preaching from the pulpit as largely as possible a teaching ministry;

(b) to provide as extensive and comprehensive a course of instruction preparatory to admission to Holy Communion and to confirmation or adult baptism as local conditions will allow;

(c) to arrange for the careful instruction of those who are received as adults and who have not had the advantage of an early Christian training.

1. Pastoral Visits

¶3.11.1182   1. Synod emphasizes the importance of pastoral work in the church life. It shall be the duty of pastors to visit, as frequently as possible, the members of their charge for the purpose of mutual acquaintance, spiritual conversation, and prayer. In this work, the sick and distressed, the aged and infirm, and the wayward and erring are commended to the special care of the pastor.

Chapter Three, Section XII

Stewardship and Benevolence

1. Lay Activity

¶3.12.1190  1. It shall be the duty, not only of the elders and trustees, but of every member, to assist the pastor in the work of the congregation, both in public and in private.

1. Stewardship

¶3.12.1191   1. Christian stewardship is the acceptance of our commitment to our Lord, and the living of all of life in grateful response to the grace and love of God in Christ Jesus, and in the awareness that we have the responsibility to give an accounting of the way we have managed our lives, spiritual gifts, abilities, time, and the resources of this universe.

¶3.12.1192  2. The Biblical teaching of the tithe should be presented regularly to all members of the Moravian Church as the minimum for which they should reach and attain.

¶3.12.1193   3. Percentage or proportionate giving at a lower level may be stressed as a step toward attaining the tithe and beyond, provided that such percentage or proportionate giving is presented to include not only one’s material possessions, but also the commitment of our lives, our spiritual gifts, our abilities, and our time.

¶3.12.1194   4. The UIMM Executive  shall prepare an annual budget for the fair share quotas of the Organization, and circulate this to the congregations prior to the last quarter of the year.

1. Benevolence Within the Congregation

¶3.12.1195   1. The granting of temporal relief to the poor and needy must ever form a part of the service rendered by

a Christian congregation. Although those of our members who are more favored in temporal things will, known only to Him who sees in secret, of their own accord feel prompted to remember the needy, yet, according to the example of the Apostolic Church, there should be some definite provision made in every congregation for the relief of the poor. For this purpose, funds for the relief of the poor should be established. All almoners are not only to preserve the necessary reticence, but are also seek in prayer for tenderness of heart, that they may act after the pattern of our Savior.

1. Special Days of Prayer for Benevolent Causes

¶3.12.1196   1.  The following  days  shall  be observed as  special  days  of prayer  for  the causes  listed,  and  in congregations where special offerings are received toward the benevolence assignments, the offering for the stated cause shall be included:

(a) Sanctity of Human Life Sunday: last Sunday in January. (MCNP = Ecumenical Sunday, or Retired Ministers)

(b) For Moravian Unity Work: the first Sunday in March.

(c) Moravian Music Sunday: Fifth Sunday of Easter (fourth Sunday after Easter).

(d) For Men’s and Outdoor Ministries: the Sunday after Trinity

(e) For World Peace and Nuclear Disarmament: the first Sunday in August.

 

(f) Public Education Awareness Day: the last Sunday in August.

(g) For Christian Education: the second Sunday in September.

(h) For Church Planting and Development: the third Sunday in September.

(i) For the Church’s Ministry to Older Adults: the fourth Sunday in September.

(j) For Youth/Children: a Sunday in October

(k) For World Mission: the second Sunday in October.

(l) For Peace in Christ, with Justice and Freedom from Satan: the third Sunday in October.

(m) Moravian Women Sunday: the first Sunday in November (date optional).

(n) For the Bible Society: the Sunday before Thanksgiving.

(o) For the Provincial Seminary: the Sunday on or immediately after November 20.

(p) For World facing famine, pestilence, and disease: December 1 (MCNP = AIDS Day)

 

Church Life in the Moravian Revival Churches 

Chapter Four

THE UNITED INTERNATIONAL MORAVIAN  MINISTRY 

¶4.0.1197 Ordination in General

The constituted orders of the ordained ministry in the Moravian Church are Deacon, Presbyter, and Bishop. Those who are ordained are authorized to administer the Sacraments in the Moravian Church.

Only the UIMM Executive Committee or the Synod has the authority to commission ordination and consecration. In extending such a commission they are guided by careful consideration of the qualifications of the candidate. The UIMM Executive Committee commissions the Bishop who is to officiate.

The ordained minister remains a servant of Christ and the Church as a whole, not merely to the congregation to which he/she is called. Even as Jesus Christ came not to be ministered unto but to minister, so his servants should be willing to minister wherever the Church calls them under the leading of the Holy Spirit. The ordination of Deacons and the consecration of Presbyters and Bishops are matters of function and not of status. 

Orders of the Ministry

¶4.0.1198 Deacons

1. The ordination of a Deacon admits him/her to the first order of the ministry and carries with it the privilege of serving under call and administering the Sacraments according to the rules and regulations of the Church.
2. A candidate for ordination shall meet with the UIMM Executive Committee. The approval of the UIMM Executive Committee is required before the candidate’s name can be submitted to any congregational board for a call or plans made for ordination.
3. A call must be extended and accepted before ordination shall take place.
4. The candidate may choose the ordaining bishop and the place for the service with the approval of the UIMM Executive Committee.
5. The UIMM Executive Committee shall commission the Bishop to represent the Church in the act of ordination.
6. Ordination as a Deacon begins a period of ministry during which time the newly ordained minister is placed under the counsel of a Presbyter who lives nearby, or someone appointed for this purpose by the UIMM Executive Committee.
7. The UIMM Executive Committee shall also have the authority to accept as Deacons theologically trained and qualified persons who are not employed full time by the Church but are willing to serve the Church while they earn their living in other types of employment.

¶4.0.1199 Presbyters

1. After a period of time, normally from three to five years, a Deacon may be consecrated as a Presbyter. Such a service of consecration shall represent on the part of the Church an act of spiritual encouragement and affirmation of the individual’s witness in the ministry and approval of service rendered since ordination. For the individual Deacon it shall be an occasion of earnest heart-searching and renewed commitment to the ordained ministry of Christ and His Body, the Church.
2. The UIMM Executive Committee (after consultation with the Deacon’s designated Presbyter and the local church boards) approaches the Deacon concerning his/her readiness to accept consecration as a Presbyter.
3. The consecration of a Presbyter is an act of approval of the entire Moravian Unity. They may choose the consecrating Bishop and the place for the service with the approval of the UIMM Executive Committee. 

¶4.0.1200 Bishops

1. The Renewed Unity received the episcopacy as an inheritance from the Ancient Unitas Fratrum. Today we regard the episcopacy in the Renewed Unity in a different way from that in the Ancient Unitas Fratrum. Formerly, a Bishop had a church-government and administrative function. In our day, this function is not necessarily linked to the episcopal office. A Bishop in the Moravian Church is consecrated to a special priestly pastoral ministry in the name of and for the whole Unity. A Bishop is a living symbol of the continuity of the church’s ministry, although the Unity does not place emphasis on any mechanical transmission of the apostolic succession. The office and function of a Bishop is valid throughout the Unity as a whole. Wherever possible at least one Bishop should be resident in every Province.
2. Duties

The Bishop primarily has spiritual responsibility in the Church. The Synod of the province adds administrative responsibility by electing the bishop as a member and/or officer of the UIMM Executive Committee.  The UIMM Executive Committee shall consult the Bishop in all matters concerning the work of the Province.  The Bishop has a special duty of intercession for the Unity and also for the Church of Christ as a whole. The Bishop is a pastor to pastors. Bishops in active service should be enabled to visit congregations for the deepening of their spiritual life. The opinion of the Bishop shall customarily be sought and given due consideration and weight in matters of doctrine and practice. The Bishop represents the Church in the act of ordination. The Bishop alone has the right to ordain or to consecrate to the various orders of the ministry, but only when he/she is commissioned to do so by the UIMM Executive Committee or synod of a Unity Province. The Bishop, however, has the right to decline a commission to ordain should he/she wish to do so. In exceptional cases, the ordination of a Deacon may be performed by a Presbyter in the name of and by commission of the Bishop. The Bishop should share in the decisions regarding the training of candidates and should be ex-officio member(s) of the United International Moravian Seminary and should maintain a special pastoral relationship with such candidates throughout their training.

1. Election

A Bishop is not appointed by any Provincial Board, but shall be nominated from among the Presbyters and elected in a Provincial Election ordered by the Synod under regulations contained in its constitution.  On the occasion of the consecration of a Bishop, at least two Bishops of the Unity should officiate based upon choice of the bishop-elect. 

¶4.0.1201 Acolytes

1. The Renewed Moravian Church has taken from the Ancient Church the title of “Acolyte” and has transformed it into a discipleship in the congregation and Church.
2. A Congregational or Specialized Ministry Acolyte is selected by the local congregation’s Joint board and approved by the UIMM Executive Committee. Reception takes place in the presence of the assembled congregation by the right hand of fellowship given by the presiding pastor. The duties may include performing pastoral duties and leading in specialized ministries within the congregation, and is able to serve the elements in Holy Communion.
3. The UIMM Executive Committee has the right to authorize the reception of Acolytes for service. They should be people who exemplify the teaching of Christ and is respected by fellow members of the Church. The UIMM Executive Committee shall have the authority to appoint a qualified person as an Acolyte to serve as pastor of a specific congregation. Such appointments shall be for a period of one year. These can be renewed. The reception of an Acolyte takes place in the presence of the assembled congregation by the right hand of fellowship given by a representative of the UIMM Executive Committee and Congregational Joint Board membership. 

¶4.0.1202 Calls

The Moravian Church by historic tradition and precedent has recognized the call of the Lord Jesus to His Church to be one of deep significance and importance, serving as a source of both inspiration and direction in the carrying out of the ministry of the whole Body of Christ. While we affirm that all members of His Body are called into ministry as a part of their personal commitment to Jesus Christ as Lord and Master of their lives, it is recognized that certain members of the Church receive appointment to special responsibilities by virtue of ordination.

In the Moravian Church, an ordained minister is first of all a servant of Christ. It is Christ who calls, ordains, and sends forth to serve. Through ordination, the minister becomes a minister of the Church as a whole, not just the congregation or agency to which he or she has been called. It is the Province that issues such calls to service and by the acceptance of such a call the ordained brother or sister comes under the authority of the United International Moravian Ministry and is under the supervision of the UIMM Executive Committee.

This call to a specific task or ministry is arrived at under the guidance and leading of the Holy Spirit.  Thus we believe that the issuance of any and all calls to service in the Moravian Church is to be held in the highest respect and given the fullest possible recognition and consideration by all who participate in the procedure.

The responsibility for the issuance of a call to serve in the United International Moravian Ministry is committed to the UIMM Executive Committee alone who may choose to allow a ministerial committee to prayerfully consider each calls.  The procedure for the issuance of calls is carried out as a part of and in conformity with the standards of government (the Book of Order) of the Moravian Church. 

¶4.0.1203 Duties of the UIMM Ministerial Committee

A UIMM Ministerial Committee will be made up of a delegate from each UIMM Congregation including the Vice-President of the UIMM Executive Committee. When a pastoral vacancy occurs or there is a request for the service of an ordained minister by the  Congregational Joint Board, the UIMM Ministerial Committee shall meet with the local Congregational Joint Board.

The UIMM Ministerial Committee shall invite the Congregational Joint Board to provide  their choice for a minister.  Discussion of the availability of such minister(s) shall be both frank and open.  In event that the Congregational Joint Board does not have names for ministers that may be available, names will requested of the UIMM Ministerial Committee. It shall be the duty of the UIMM Executive Committee to secure a recommendation from the UIMM Ministerial Committee, yea or nay.

The need for the UIMM Ministerial Committee to preserve confidentiality is assumed.  When the Congregational Joint Board submits a name to the UIMM Ministerial Committee and if the UIMM Ministerial Committee disagrees, the Ministerial committee will meet with the Congregational Joint Board.  After deliberations of both the Ministerial Committee and the Joint Board a choice will be recommended by the Chairperson of the UIMM Ministerial Committee for the UIMM Executive Committee to issue a call.  In rare circumstances will the UIMM Executive Committee not agree with the request for a call; if so the chair of the Ministerial Committee and the chair of the Congregational Joint Board will meet to discuss further to assure fairness for all parties concerned. 

¶4.0.1204 Duties of the Congregational Joint Board

In the procedure for the call of a minister to a pastoral office in a congregation or Provincial approved specialized ministry, it is the duty of the Joint Board to act for the Congregation.  In no event shall the Joint Board of a congregation consult the congregation before a call is issued. It is strongly urged that the congregational board hold in strictest confidence the discussions and decisions made in these procedures.

It is the duty of the Congregational Joint Board to inform the UIMM Ministerial Committee of the terms and conditions of all proposed calls by giving a copy a professional services contract.  This contract may show amount of salary to be paid and all benefits such as the workmen’s comp, mileages, health insurance, length of vacation and the provision for a parsonage or housing allowance including specific duties, responsibilities, and relationships to church boards, committees and to other staff  members. The cost of moving a minister and family shall be met according to the regulations of synod. 

¶4.0.1205 Duties of the Minister

Any minister, who by ordination is committed to the service of Christ in the Moravian Church, will consider any and every call carefully and conscientiously. A minister shall respond to a call within a maximum of three weeks from date of receipt of the call unless an extension of the call is granted by agreement between the UIMM Executive Committee and the Congregational Joint Board. The minister shall submit in writing an acceptance or refusal of the call to the UIMM Executive Committee, which shall in turn notify the Congregational Joint Board. 

¶4.0.1206 Request for Change of Minister

Just as the issuance of a call to service in the United International Moravian Ministry is a responsibility committed only to the UIMM Executive Committee; likewise, the termination of a minister’s service under a call is the responsibility of the UIMM Executive Committee with input from the Congregational Joint Board.

A Congregational Joint Board, in case it conscientiously and for good reason desires a change of pastor, may present the matter before the UIMM Executive Committee. The Committee shall make a thorough investigation, after which it shall take whatever action it may consider wise and in the best interest of all concerned.

If in the judgment of the UIMM Executive Committee a change is advisable and no call for the minister to serve in another congregation is forthcoming, the Committee may terminate the minister’s service under the present call and may at the same time issue a call to temporary  service. The provisions of such interim service shall be set by the UIMM Executive Committee.

A pastor who conscientiously and for good reason desires a change of pastorate may request the UIMM Executive Committee to consider him or her in its recommendations to a local Congregational Joint Board for a call. 

¶4.0.1207 Legitimate Ministries

The UIMM Executive Committee shall recognize the following as legitimate ministries and the ordained or Acolyte individuals filling them as under call, with the rights and privileges pertaining thereto.  The individual is subject to the discipline of the Moravian Church and is open to call by the UIMM Executive Committee to a congregation or other position in the Moravian Church.

1. Chaplain of United International Moravian Seminary
2. President of United International Moravian Seminary
3. Chaplain for Hospital Ministry
4. Other Specialized ministries

Ordination is determined by the UIMM Executive Committee to be either an absolute or highly desirable requirement for functioning in the position, provided the following requirements are filled:

1. The terms of employment (contract) under a call to a specialized ministry shall be reviewed and accepted at the time of call.
2. An annual report shall be required by the UIMM Executive Committee.
3. The UIMM Executive Committee shall receive an annual review of the work being done by the holder of call provided by the employer.
4. The one called shall maintain a relationship with the denomination through attendance at congregational meetings, clergy meetings, provincial events, etc.; shall share special leadership talents with the denomination as requested and as possible; and shall remain open to calls to service within the denomination.
5. Annually the UIMM Executive Committee with input from the appropriate policy making board shall review and reconsider whether the circumstances warrant the continuation of the call. The holder of the call shall be notified of the UIMM Executive Committee action on this matter if the call is discontinued. 

¶4.0.1208  A Suitable Salary for Ministers is to be developed by the local Congregational Joint Board which assures that the pastor is paid commensurate with minister’s training and experience.

In addition to the minimum salary, the following shall be paid as allowances or benefits based on minister’s training and experience:

1. A housing allowance in addition to salary, will be provided annually for ministers who are not provided a parsonage.
2. All reasonable parsonage utility expenses, either directly to the utility companies or to the minister through a utility allowance. The amount is to be based on past experience and is to be agreed upon by the Trustees board of the congregation and the minister.
3. Pension payments and health, dental, life, and disability insurance premiums are encouraged until the United International Moravian Ministry is able to establish such programs as recommended by the UIMM Executive Committee.
4. A travel allowance based on the Internal Revenue Service’s cents-per-mile formula. It is recommended that ministers be reimbursed upon submission of vouchers to the congregational treasurer.
5. An amount for the minister’s continuing education will be provided.
6. Congregations are strongly encouraged to consider merit raises as well as increases based on the Consumer Price Index at the end of August each year.

Calls issued to a minister by the UIMM Executive Committee shall include a provision that each minister’s salary will be reviewed by the local church board at least once a year with the intent of giving an increase in total compensation.

The UIMM Executive Committee with input from the appropriate policy making board (UIMM Ministerial Committee and/or Congregational Joint Board) shall review all ministers’ salaries annually and shall make decisions when or where salaries appear out of line. 

¶4.0.1209 Maternity Leave

If an ordained woman minister applies for maternity leave, a minimum of six weeks will be granted by the congregation or provincial agency. This leave period and pay may be negotiated with the Congregational Joint Boards or other Provincial employing agency up to a maximum of two months and consecutive remaining vacation may be added to maternity leave with pay. Housing, pension and the insurance package would continue during the leave period. 

¶4.0.1210 Allowance for Bishops

The UIMM Financial committee shall provide an annual allowance of $250 for each Bishop of the United International Moravian Ministry. Expenses in excess of the stated allowance shall be reimbursed upon submission of vouchers to the Treasurer of the Unity International Moravian Ministry. 

¶4.0.1211 Vacation and Conferences for Ministers

Synod requires each church of the UIMM to grant a minimum of five (5) weeks vacation per year, with an additional week for continuing education if the minister so desires. After ten (10) years of service in the ministry, the minister shall be granted a minimum of ten (10) weeks of vacation per year.    

¶4.0.1212 Minimum Parsonage Requirements

Each church shall be encouraged to furnish a parsonage equipped with an electric or gas range, a refrigerator, a water heater and a washing machine and dryer. Each church shall also be urged to review at least annually its parsonage, with particular emphasis on furnishings, in addition to those mentioned above, such as draperies and carpets. When a parsonage is not provided, an adequate housing allowance shall be provided for the minister. The amount of the housing allowance is to be reviewed annually. 

¶4.0.1213 Leaves of Absence and/or Withdrawal from the Ministry

1. Leave of Absence
2. A minister may apply for and be granted at the discretion of the UIMM Executive Committee a leave of absence for an agreed period of time and for a specific purpose, such as for study, for maternity leave, or for extenuating circumstances recognized by the UIMM Executive Committee as valid.
3. At the end of this agreed period of time, the person shall be available for full time service in the Ministry.
4. A minister serving under call (preferably after seven years of continuous service) shall have the privilege of taking a leave of absence for continuing education, providing such plans are agreed upon by the appropriate local church boards and the UIMM Executive Committee. The Financial Board of the UIMM, in cooperation with the appropriate local church boards, shall provide for remuneration during the leave of absence. The congregational Joint Board shall make application to the UIMM Executive Committee on behalf of its pastor to reserve time for such leave of absence. The arrangement shall remain optional for both parties (church and pastor). The applicant shall set his/her own goals for continuing education or college or graduate study program. An alternate to a “study” leave shall be service outside the United International Moravian Ministry.
5. Withdrawal from the Ministry
6. A minister may resign from the ministry of the Moravian Church by giving the UIMM Executive Committee a written notification at least one month in advance of the date of leaving.
7. On the date of leaving the ministry, his/her name shall be removed from the official directory of ministers. If the minimum number of years to qualify for pension has been served, pension rights shall be frozen on the date of leaving.
8. A person who has withdrawn from the ministry has the privilege at a future time of submitting in writing a request to be reinstated as an active minister of the Moravian Church. The acceptance of such an application by the UIMM Executive Committee does not imply an automatic reinstatement. The UIMM Executive Committee shall consider the candidate and the service opportunities with the Church at that time, as well as meet with the candidate.
9. Official Functions of Those Who are on Leave or Have Withdrawn from the Ministry. Neither leave of absence nor withdrawal from the ministry of the Moravian Church implies abrogation of ordination but only the cessation of official service with the Moravian Church. Persons who are not currently on the roll of the Moravian Church ministry should not perform any of the functions of an ordained minister within the Moravian Church without specific authorization from the UIMM Executive Committee. 

¶4.0.1214 Official Directory

1. Ministers who are currently without call for a period of three years, within which time a call has not been issued and accepted, provided that no other category be applicable, such a minister be dropped from the official directory of the church.
2. An official directory shall be maintained by the UIMM Executive Committee. 

¶4.0.1215 The Minister as a Servant

1. The call to the ministry for those who accept and receive ordination commits them to a life of service under the guidance of the Holy Spirit and the discipline of the church. Any and all calls to pastoral service result from this guidance.

In accordance with Moravian practice and procedure, a minister is confronted from time to time with a call to move on and to accept new tasks and responsibilities. The acceptance of such a call, in most cases, involves the termination of a call to service previously accepted. The ministerial family is often uprooted and relationships are severed and broken. This termination of a call is a matter of serious concern. It is an inescapable part of the burden of the ministry.

The ordained minister as the servant of Christ and the church is a servant during active ministry oftentimes with no fixed and permanent home. His/her roots may not be in any one place or congregation. The minister is under compulsion to follow the Lord’s leading and to go wherever the Lord calls.

It is the duty of the UIMM Executive Committee to administer the affairs of the organization so that pastoral changes for the Congregation is for the benefit of the Congregations and with sensitivities to the ordained ministers and his or her families.  The UIMM Executive Committee may choose to work with other Provinces of the Unity, particularly the International Moravian Province and the International Provincial Board, in the areas of ministerial exchange. 

¶4.0.1216 Ministers’ Moving Expenses

All reasonable moving expenses for ministers under call of the Province or those retiring from service to any place of service or retirement in the United International Ministry area shall be considered on a case by case basis and whether or not the local congregation can assist with said expenses.  If the local congregation cannot pay this expense the United International Moravian Ministry shall maintain an Auxiliary Fund provided from an assessment from each congregation.  The methods of the operation of the fund, procedures for payment of moving expenses, weight limits, etc., and the amount of the fund shall be determined by the UIMM Executive Committee Financial Board. 

¶4.0.1217 Freedom of the Pulpit

If the church boards, congregations, or any groups of individuals threaten the freedom of the pulpit in its proclamation of the total Gospel, the UIMM Executive Committee shall consult first with the bishop(s) and then with the minister so threatened and the church board(s) to determine if the position is consistent with the doctrine and teachings of the Moravian Church. If the position is valid, the UIMM Executive Committee shall actively and authoritatively support the minister. 

¶4.0.1218  Receiving Ministers from Other Denominations

A minister who has been ordained for service in another Christian Church and has become a member of the Moravian Church and wishes to serve as an ordained minister of the Moravian Church shall follow the prescribed candidate procedure. The minister is received as a Deacon. 

 ¶4.0.1219 Ministerial Leaves While Moving from One Congregation to Another

Pastors shall be allowed a 14-day break between the time they leave their former pastorate and the time they assume the duties of a new one. The two bodies involved, the former pastorate and the new pastorate, each pay one week of the pastor’s salary during this time.  Each body pays the rate at its own established salary rate for this pastor. 

¶4.0.1220 Compliance and Employment Regulations

As an employer, the United International Moravian Ministry is subject to federal and state employment law. As a responsible employer, it is the intent of United International Moravian Ministry to comply with applicable federal and state regulations with respect to employment practices. 

¶4.0.1221 Health Insurance for Retired and Disabled and Deceased Ministers

A nominal policy can be purchased for pastors who hope to retire as pastors of the United International Moravian Ministry or who are disabled or die.  This policy is developed by the UIMM Executive Committee and is available for any pastor who has reached the age of 65 and who has served the United International Moravian Ministry under call for five (5) years or more.

Coverage for spouses and widows/widowers who have reached the age of 65 is paid at 100% of the rate paid for the retiree.

Disabled ministers receiving benefits from the United International Moravian Ministry Disability Insurance Plan and their spouse and/or children that are covered under the church medical insurance plan at the time of the disability will have 50% of their medical insurance cost paid by the UIMM. 

¶4.0.1222 Standards for Ordained Ministers of Moravian Church

The ordained minister must be a life-long student of the scriptures, take opportunity to pray and fellowship with other clergy and intercede for one another and together advance Christ’s mission of expanding His Kingdom of love and mercy.

The minister thoroughly understands the United International Moravian Ministry Book of Order, the Moravian Covenant for Christian Living and seeks to assure they are followed in his own life and encouraged in the life of the Congregation and the UIMM.

When it comes to Prophetic Ministry just as the prophets spoke God’s word in a particular time and context, ordained ministers are open to the leading of God’s Spirit to declare and act upon God’s prophetic word in the communities in which they live.  While leaning on the leading of the Holy Spirit great humility and brokenness under the Lordship of Jesus Christ should be exemplified while living out the complete counsel of the Holy Scriptures.

Jesus Christ maintains in love and faithfulness His commitment to this fallen world. Therefore, we must remain concerned for this world. We may not withdraw from it through indifference, pride or fear. Together with the universal Christian Church the Unitas Fratrum challenges all with the message of the love of God, striving to promote the peace of the world and seeking to attain what is best for all people.” [The Ground of the Unity, Paragraph #10, Serving the World]

Ministers are open to God’s call to be advocates for the poor, the oppressed, and the outcast. They seek reconciliation and the peaceful resolution of conflict. Ordained ministers are called to be witnesses for Christ and by word and deed communicate the Good News of God’s love to all.

As fellow servants with Christ we live and bear our witness, and we call attention, therefore, to the Christian’s responsibility to follow Christ as Lord of all areas of life. [Moravian Covenant for Christian Living, Paragraph # 33]

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FOLLOWING IS THE ANCHORAGE MORAVIAN CHURCH

ARTICLES OF INCORPORATION (A member Church of UIMM):

Articles of the

Anchorage Moravian Church, Inc.

ARTICLE 1

Name and Location

The name of this Corporation shall be Anchorage Moravian Church, Inc. (hereinafter referred to as "AncMC" or the "Church" or the "Corporation"). The principal office and registered office of AncMC shall be in the city of Anchorage, Alaska, or such other places, as the Joint Board of Elders and Trustees ("the Joint Board") shall from time to time determine.

ARTICLE 11

Affiliation

AncMC shall be affiliated through United International Moravian Ministry group with the World Fellowship of Moravian Revival Churches and is pledged to work in harmony with the World Fellowship and its decisions and to support its program, policies, and institutions.

ARTICLE 111

Purpose

The purpose of AncMC is to be a vibrant, passionate network of diverse believers sharing God's indispensable Word to transform and nurture lives. We provide loving care and spiritual opportunity to youth, families, and elders in our community.

AncMC believes the express purpose of God is to reconcile the world to Himself through Jesus Christ His Son. We are a saved people called out of the world, who shall constitute the Body of Jesus Christ known as the Church. We recognize ourselves as a body of Christian Believers in order to assemble together for worship, fellowship, discipleship, and instruction in the Word of God, exercising all our inalienable rights and privileges granted to a religious body by the Constitution of the United States of America.

Our Lord Jesus Christ commands us to "go into all the world and preach the Good News to all creation." AncMC ministry is to propagate the Gospel as revealed through the Holy Scriptures by preaching and teaching the gospel and through all other possible scripturally-based means to expand the Kingdom of God. We are designated to be Jesus Christ's witnesses at home, in our community, region, state, and to the ends of the earth.

ARTICLE IV

Standard and Practice of Faith

We believe that the Bible, Holy Scriptures of both the Old and New Testament, is the only inspired and infallible Word of God and therein abides the only source and rule of faith, doctrine, and life for this church.

We recognize as center of the Holy Scriptures, and of all proclamation of the Gospel, the message of Jesus Christ crucified on the cross, buried, and resurrected from the dead. The Church's primary mission, and its reason for being, is to bear witness to this joyful message by fulfilling the Great Commission.

We take pan in the continual search for sound doctrine. Just as the Holy Scriptures do not contain any doctrinal system, the AncMC along with all the World Fellowship of Moravian Revival Churches has not developed any of its own, because we know that the mystery of Jesus Christ which is attested to in the Bible cannot be comprehended completely by any human statement. Also, it is true that through the Holy Spirit, the recognition of God's will for salvation in the Holy Scriptures is revealed completely and clearly. A Confession of Faith is found in the Hymnal of the Moravian Church.

In all ecclesiastical matters, we generally adhere to the Moravian tradition found in the Moravian Covenant for Christian Living and other enactments by Synods of the World Fellowship of Moravian Revival Churches. From time-to-time the Joint Board may enact positions, procedures and policies differing from tradition as noted above. In matters of conscience and discipline, Joint Board decisions are paramount.

ARTICLE V

Sanctity of Human Life

We believe that all human life is sacred and created by God in His image. Human life is of inestimable worth in all its dimensions, including un-born babies, the aged, the physically or mentally challenged, and every other stage or condition from conception through natural death. We are therefore called to defend, protect, and value all human life. (Psalm 139.)

ARTICLE VI

Statement on Marriage, Gender, and Sexuality

We believe that God wonderfully and immutably creates each person as male or female. These two distinct, complementary genders together reflect the image and nature of God. (Gen I :2627.) Rejection of one's biological sex is a rejection of the image of God within that person. We believe that the term "marriage" has only one meaning: the uniting of one man and one woman in a single, exclusive union, as delineated in Scripture. (Gen 2:18-25.) We believe that God intends sexual intimacy to occur only between a man and a woman who are married to each other. (l Cor 6: 18; 7:2-5; Heb 13:4.) We believe that God has commanded that no intimate sexual activity be engaged in outside of a marriage between a man and a woman. We believe that any form of sexual immorality (including adultery, fornication, homosexual behavior, bisexual conduct, bestiality, incest, and use of pornography) is sinful and offensive to God. (Matt 15: 1820; I Cor 6:9-10.) We believe that in order to preserve the function and integrity of the AncMC as the local Body of Christ, and to provide a biblical role model to the AncMC members and the community, it is imperative that all persons employed by the AncMC in any capacity, or who serve as volunteers, agree to and abide by this Statement on Marriage, Gender, and Sexuality. (Matt 5: 16; Phil 2:1416; I Thess 5:22.) We believe that God offers redemption and restoration to all who confess and forsake their sin, seeking His mercy and forgiveness through Jesus Christ. (Acts 3:19-21; Rom 10:9-10; I Cor 6:9-11. ) We believe that every person must be afforded compassion, love, kindness, respect, and dignity. (Mark 12:28-31; Luke 6:31.) Hateful and harassing behavior or attitudes directed toward any individual are to be repudiated and are not in accord with Scripture nor the doctrines of the AncMC.

ARTICLE Vll Membership

Holding a membership in the AncMC is a way of expressing commitment to this particular fellowship of Believers. Following are the definitions, duties and reserved powers of members:

Membership is decided by the Board of Elders which evaluates all cases of admission, dismissal, and exclusion of members in accordance with the Holy bible and within the standards of the World Fellowship. Specific opportunities and policies regarding AncMC membership are set forth in the UWfM Organizational Handbook.

ARTICLE VIII

The Church Council

AncMC Members meet to discuss business of the church, vote on resolutions, and elect leadership at a "Church Council" meeting. The Church Council is the ruling Body of AncMC.

Voting Membership: Only members shall be entitled to vote in meetings of the Church Council.

Meetings: The annual meeting of the Church Council is convened the second week in January of each year. The Chair of the Joint Board shall deterrnine the agenda and order of business at the annual meeting, or other general meetings. Special meetings may be called whenever the Joint Board deems it necessary, or upon the request of ten percent of the membership. Such a request shall be in writing and shall state the business to be submitted. Every meeting shall be announced on the two preceding Sundays in the services of the AncMC. Meetings shall be conducted using Roberts Rules of Order.

Ouorum: Fifteen percent of the Communicant and Associate Communicant members shall constitute a quorum. All matters of business voted upon by the Church Council must receive a majority vote.

Chairperson: The Chair of the Joint Board of Elders and Trustees - the Senior Pastor, shall normally serve as chairperson of meetings of the Church Council. The Chair shall determine the agenda and order of business at the annual meeting, or other general meetings. In the absence of the Chair, the Church Council may elect an interim chairperson who may be from the Joint Board of the AncMC. However, by agreement with the Joint Board, if the Chair is absent, the meetings may be postponed until such time that the Chair is present.

Secretary: The Secretary of the Joint Board shall preside at each meeting of the Church Council to keep correct minutes of the proceedings. Minutes of the meeting shall be posted at the Church in a timely manner.

Reports: By January l, each Board of Elders, Board of Trustees, Committees, Pastoral staff, and other church departments shall submit an annual report from their leader to the Senior Pastor. Tie Senior Pastor is responsible for making printed copies of the reports available at the Church Council meetings.

Elections: All Joint Board member positions that have expired or vacated terms of AncMC shall be elected at the annual Church Council.

The Church Council shall elect a Joint Board that includes three (3) Elders comprising the Board of Elders, and three (3) Trustees comprising the Board of Trustees. All Joint Board members shall be AncMC members adhering to the AncMC Statement of Faith.

All AncMC Board members shall serve three (3) year terms, in such a way that not more than two members shall be elected to the Board of Elders or Board of Trustees in any year. Board members are eligible for re-election for up to two (2) consecutive terns. After the intermission of at least one year, they may again be elected for two (2) consecutive terms. Only Anchorage Moravian Church members are eligible as AncMC Board members or official delegates to the annual I-JIB,'IM Synod. Resignation from either Board must be in writing and received by the secretary.

For all elections, the Board of Elders shall nominate persons to recommend to the Church

Council for election to the Board of Elders and church department leadership. The Board of

Trustees shall nominate persons to recomrnend to the Church Council for election to the Board of Trustees. Nominations shall be received by the Chair in writing two weeks before the annual Church Council. Nominations may be received on the floor of the Church Council. The Joint Board is charged with the responsibility for accepting applications, screening applicants, keeping accurate records of the terms of all occupants of seats on the Joint Board, for determining eligibility for continued service, and for ensuring that the rotation provisions of the bylaws are properly followed.

In the event of a mid-term vacancy, the position shall be filled at once as an appointment by a majority vote of the respective Board of Elders or Board of Trustees as long as it is six or more months from the scheduled annual Church Council. The appointee to any vacancy shall hold office until an election at the next Church Council meeting. When the vacant position is filled at the Church Council, the position's term is subject to the original vacant position's term.

Voting: All elections are by paper ballot. There shall be no absentee or proxy voting at meetings of the Church Council.

ARTICLE IX

The Joint Board of Elders and Trustees

The Joint Board of Elders and Trustees ("Joint Board) is the governing Body of AncMC. The powers, oversight, and control of the AncMC, and all of its affairs, shall be vested in the Joint Board by the Church Council. The Joint Board receives no compensation other than reasonable expenses.

The Joint Board shall meet once every three months at an agreed upon time and place. An official meeting of the Joint Board requires that each Board member shall have written notice at least two weeks in advance. The Senior Pastor presides as chairperson at all meetings of the Joint Board. The majority of all the Board of Elders and Board of Trustees shall constitute a quorum for the transaction of any business. Meetings shall be conducted using Roberts Rules of Order.

The Joint Board shall develop, review, evaluate, and revise policy that best engages the operational procedures and practices of the AncMC bylaws.

Specific policies regarding the Joint Board is set forth in the UIMM Organizational Handbook.

1. The Board of Elders ("Elders") is charged with assisting the Senior Pastor in the spiritual care and oversight of the congregation. The Board of Elders consists of three (3) elected members of the congregation and the Senior Pastor.

The Elders shall meet once a month at an agreed upon time and place. The Senior Pastor presides over the meetings as a non-voting ex-officio member. The Elders shall appoint a secretary to keep minutes of all meetings and insure minutes are distributed to the Board of Elders in a confidential and timely manner. A majority of the Board Elders constitutes a quorum. Meetings shall be conducted using Roberts Rules of Order.

Specific policies regarding Elder roles and responsibilities shall be set forth in the AncMC Board Policy and AncMC Board Position Descriptions.

2. The Board of Trustees ("Trustees") are responsible for oversight of the "temporal" affairs of the Church. The Board of Trustees consists of three (3) elected members of the congregation.

The Trustees shall meet once a month at an agreed upon time and place. The Trustees shall appoint a secretary to keep minutes of all meetings and insure minutes are distributed to the Board of Trustees in a timely manner. The AncMC Senior Pastor is Chairperson as a non-voting ex-officio member. The Bookkeeper shall be in attendance at all Trustees meeting. A majority of the Board Trustees constitutes a quorum. Meetings shall be conducted using Roberts Rules of Order.

Specific policies regarding Trustee roles and responsibilities shall be set forth in the AncMC Board Policy, AncMC Board Position Descriptions, Finance Policy, and Personnel Policy.

ARTICLE X

Administration

The Senior Pastor and administrative staff of AncMC shall work in partnership with the membership and the Joint Board in managing the affairs of the corporation in the manner outlined in the AncMC bylaws.

The Senior Pastor shall be hired by the Joint Board to function as the chief clergy of all ministry and the Administrator responsible for the day-to-day responsibilities for the AncMC, including carrying out the organization's goals and policies. The Senior Pastor shall be salaried and shall be directly responsible to the Joint Board. The Senior Pastor shall report on the work of the AncMC, answer questions of the Board, carry out the duties described in the job description, and other duties designated by the Joint Board as necessary.

Specific policies regarding Senior Pastor, Administrative staff responsibilities including Sunday School teachers, youth leaders and other lay leaders shall be set forth in the AncMC Board Policy, Finance Policy, Personnel Policy, and Member Handbook.

ARTICLE Xl

Miscellaneous

Checks and Notes: All checks or demands for money and notes of the AncMC shall be signed by officers or staff persons that the Joint Board may from time to time designate, and shall always be signed by two persons.

Fiscal Year: The fiscal year for the AncMC shall be from January 1 to December 31.

Budget: The Joint Board shall approve a budget for the AncMC Church Council to review and adopt prior to the start of each fiscal year. The entire budget, or any item of the budget, may not be exceeded unless the Joint Board votes to amend the budget.

Transfer of Property: No property belonging to the AncMC shall be deeded, assigned, or in any manner transferred or disposed of without the passage of a resolution by the AncMC Church Council in meeting assembled.

Debt Obligations and Personal Liability: No member, officer, or Board member of AncMC shall be personally liable for the debts or obligations of AncMC as a Corporation of any nature whatsoever, nor shall any of the property of the members, officers, or Board member, be subject to the payment of the debts or obligations of this Corporation.

Dissolution: Upon the dissolution of the AncMC as a Corporation, assets shall be distributed by the Joint Board to United International Moravian Ministry, after paying or making provisions for the payment of all debts, obligations, liabilities, costs, and expenses of the Corporation, for one or more exempt purposes within the meaning of section 501 (c) (3) of the Internal Revenue Code, or the corresponding section of any future federal tax code.

Amendment of Bylaws: These bylaws may be amended by a two-thirds (2/3) majority vote of the members present at any AncMC Church Council.

Date of Approval of Amended Bylaws: These bylaws were adopted by the AncMC Church Council on January 13, 2019 shall become effective on that date.

Corporate Seal: The Seal of the AncMC as a Corporation shall be circular in form with the words "Anchorage Moravian Church," "Date", "Corporate Seal" thereon.

Certification

These amended bylaws were adopted at a meeting of the AncMC Church Council by a two-third majority vote of members present on January 13, 2019. Note: UAMM designations were changed to UIMM by action of the AncMC Joint Board and recorded in the minutes on February 21, 2021.

Signed by,

 

Nellie Kiunya, Secretary of the AncMC

Joint Board