The Use of Alcohol at Church Functions
Granting Appeals of Assessment for Ministry and Mission
Clergy Wellness Committee
Congregation Insurance Coverage
Employee Compensation & Benefits
International Development Grant
A Mission District
Professional Development Leaves
Retired and Needy Clergy Insurance Program
Revolving Fund Guidelines
Keeping God’s People Safe: Policies & Procedures Concerning Sexual Boundaries - Revised 2012
Guidelines for Stewardship
Surplus Diocesan Budgetary Funds
Working Capital Supplement
ALCOHOL AT CHURCH FUNCTIONS
Guidelines produced by the Diocese of Iowa’s
Chemical Dependency Committee
The Episcopal Church acknowledges and affirms the biblical position that alcohol is a gift from God to gladden hearts and to use as a suitable element in Christian fellowship and worship. The church also recognizes the damage and destruction caused by the misuse of alcohol and other drugs. If an adult member elects to use alcohol, responsible usage is expected.
Improperly used, alcohol can be dangerous. It is, therefore, imperative that the members of the Church use prudence regarding the use and serving of alcoholic beverages. Although the social use of alcohol is permitted for those adults who can use it safely and choose to use it responsibly, the Church has a further responsibility to those people who, for any reason, choose to abstain from the use of alcoholic beverages. Adult members also have an urgent obligation to model responsible decision-making to youth and children.
Therefore, the following guidelines are given for the service and use of alcoholic beverages at Church functions or on Church property within the Diocese of Iowa:
• All applicable federal, state and local laws are to be obeyed, including those governing the service of alcoholic beverages to minors.
• Whenever alcohol is served, non-alcoholic alternatives must be offered, with equal attractiveness and accessibility.
• Alcoholic beverages and food containing alcohol should be clearly labeled as such.
• The service of alcoholic beverages at church events should not be publicized as an attraction of the event.
• The group or organization sponsoring the activity or event at which alcoholic beverages are served must have permission from the parish for this plan. Such groups or organizations must also assume responsibility for those persons who might become intoxicated and must provide alternative transportation for anyone whose capacity to drive may thus be impaired.
• Recognizing the effect of alcohol as a potentially mood-altering, addictive drug, it is advisable to consider the nature of the function at which the service of alcoholic beverages is being considered.
• Chemical usage other than alcohol is clearly controlled under federal, state and local laws which also govern the church’s activities.
GRANTING APPEALS OF ASSESSMENT FOR MINISTRY AND MISSION
As Revised by Diocesan Convention
This policy has the following two guidelines:
1. Is the anticipated income of the parish or mission, for the year in which the assessment is to be paid, substantially disproportionate to the income for the base year?
2. Is the request received from a parish or mission for a modification only one of a number of requests received from parishes and missions within the same base income category, thereby suggesting that the rate table is inequitable when applied to that base income category?
Subsequent to the Diocesan Convention which has approved an assessment schedule for a current year, the Ways and Means Committee may grant an adjustment to the assessment of a parish or mission when such an adjustment could be considered under the guidelines of the current policy regarding appeal of assessment and such action shall be reported to the next Diocesan Convention.
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The Mission of Campus Ministry in the Diocese of Iowa is to manifest the presence and implement the ministry of Jesus Christ to all people who are connected with the educational institution. This ministry is a vital part of Diocesan responsibility and should be funded at the Diocesan level as required to achieve its mission.
The purpose of Campus Ministry is to provide the best possible ministry to all students, faculty, and staff members and their families. In particular, Campus Ministry will assist all who are administrative, faculty, or staff persons to develop their ministry as effective lay persons in providing witness to the Campus Community by virtue of their continuing presence.
Campus Ministry is a specialized vocation requiring a high degree of maturity. Because of the intellectual dimension present in the academic setting, the person should have appropriate academic qualifications; special courses and internships are very desirable in preparation for this special ministry.
Campus Ministry includes an openness to experimental forms of ministry within the doctrine and discipline of the Church, as the interest and needs are evidenced in particular campus situations. An ecumenical emphasis adds strength to the ministry within the academic setting.
The functions of Campus Ministry include the following areas in which specific goals are to be set on each campus, and are subject to a plurality of applications required by the needs of each particular location.
Provide opportunities for prayer, worship, and sacraments appropriate for all members of the academic community in a Christian environment.
A. Counseling in crisis situations
B. Vocational counseling
C. Counseling with parents
D. Pre-marital and marital counseling
E. Supportive counseling
F. Providing material support as needs arise
A. Initiate programs to enable students and staff to perceive events in their daily lives in terms of Christian concepts.
B. Develop and implement, in collaboration with other campus ministers, common programs to achieve a Christian influence in the educational institutions.
C. To assist members of the Church to develop and articulate Christian concepts to the college community.
A. Prophetic: To set forth the Gospel as publicly as possible in terms of its implications for life in the college community and in society at-large by involvement in issues of contemporary importance.
B. Evangelistic: To proclaim the Good News by reaching out to the academic community in appropriate ways.
C. Apologetic: To explain the reasonableness of the Gospel in a contemporary frame of reference for Christians, interested non-Christians, and detractors of the Gospel.
There are three general forms or approaches to campus ministry that have been or are being used in the diocese.
A. A full-time campus ministry which is coordinated to some degree with the ministries conducted by other local parish or mission congregations.
B. A part-time campus ministry which functions as an extension of the ministry of a local parish or mission congregation.
C. A campus ministry that is conducted on an ecumenical basis and coordinated to some degree with the ministries of local parish and mission congregations.
In the first approach (A) the Diocese provides the financial support for a full-time campus minister while in the second approach (B) the financial support of the Diocese varies. In principle these approaches are based on the recognition that campus work is a specialized ministry that necessarily cuts across parish lines and is a responsibility of the larger Church. Ecumenical ministries will necessarily depend on local opportunities and will be entered into in such a way as to protect the theological and liturgical integrity of our tradition. It is to be noted that these approaches require no specific detailed model of campus ministry and while there is to be coordination with other local ministries, the actual methods of such coordination will have to be worked out in terms of the local situation.
The Diocese expects Campus Ministry, however it is institutionalized, to be faithful, effective, creative, and intentional. Accordingly, the Diocesan Evangelism Commission will develop with each ministry a system for planning, reporting and evaluation which it will then propose to the Board of Directors of the Episcopal Corporation of the Diocese of Iowa for approval. In developing each system the following guidelines will be utilized:
A. PLANNING. Each ministry shall have some identifiable procedure for planning which significantly involves lay persons who are part of the academic community. Planning should be simple, it should encourage creativity, it should be as comprehensive as possible, i.e. it should touch all the “functions” outlined in the first section of this document.
B. REPORTING. Each ministry shall have a procedure for reporting and explaining the rationale for its ministry to the Evangelism Commission. The procedure should be simple. It should be one which does not attempt to quantify excessively. It should be one in which hunches, intuition, and affect, have a role along with raw “data.”
C. EVALUATION. Each ministry shall have a procedure for an annual evaluation of its on-going program. In addition each ministry might have a procedure for periodic comprehensive review, perhaps every 5 years, in which outside resources might be utilized. In all cases the purpose of evaluation is to be seen as that of providing resources to improve ministry.
D. BUDGET-MAKING. Each ministry shall submit an annual program budget at a time specified by the Commission. The budget should be produced with appropriate consultation by local church agencies. The Commission shall submit each budget proposal with supporting data to the Board of Directors of the Episcopal Corporation of the Diocese of Iowa with its recommendations. A procedure for expending and accounting for funds should also be developed for each situation.
E. PASTORAL PROCEDURES. The procedures for planning, reporting, evaluating—and budget-making, in all cases shall have a pastoral nature.
F. THE BISHOP The Bishop shall have a significant role in all these matters, to be determined specifically for each ministry, to assure the accountability of campus ministers for their efforts in campus ministry to him.
G. COORDINATION. Campus Ministry shall be coordinated with local church agencies.
III. Appointment of Chaplains
The Bishop shall appoint Chaplains after consultation with appropriate church agencies under the terms of the canons. The Bishop may designate parish priests as Chaplains in a particular place, also after appropriate consultation.
IV. Campus Ministries Which Have No Diocesan Financial Support
The preceding guidelines apply to those situations in which the Diocese provides financial support. In places where there is no financial support, the Diocese encourages local congregations and their clergy to work seriously at developing program and ministry to the campus in the areas outlined above. The Diocese asks its full-time Chaplains to be available as consultants to those congregations. It proposes that provision be made in future campus ministry budgets to allow participation by laypersons and clergy in those situations, in seminars and workshops which might help them improve their ministries.
I. The purpose of Christian Education for the Diocese of Iowa in its component parts is to nurture and equip the saints for the work of ministry and the upbuilding of the Body of Christ.
II. The Christian Education Commission is available to help in the planning and evaluation of all aspects of Diocesan life, structure, and program, in terms of the purposes and principles contained in this policy.
The Christian Education Commission is also available as a planning resource for parishes and missions.
III. Principles and Guidelines
A. Christian Education should be theologically grounded.
• Clearly articulated theology as the basis of systems and programs
• Commitments to growth “in the quality of life and witness to Jesus Christ”
• Commitment to vision of education as enablement for mission and ministry
B. Christian Education should be holistic.
• Involves lifelong and inter-generational learning
• Grows out of total life
• Integrates facets of church life (i.e. worship, evangelism, social action) as both content and vehicles of learning
C. Christian Education should be parish-oriented.
• Local Christian community is seen as the focus of Christian education
• Parish/mission is challenged and supported in developing its own educational ministry
D. Should use and nurture gifts for ministry.
• Bishops, priests, deacons, and laity take their appropriate responsibilities and support each other
• Variety of gifts are identified and affirmed
E. Should develop an inter-dependent style.
• Open communication in all directions
• Sharing of programs, resources, and people, for good stewardship and for mutual enrichment and support
F. Should design adaptable systems.
• Able to deal with varied and changing needs, resources and persons
• Designed to permit and, where needed, encourage change
G. Christian Education recognizes the role of the home as a primary source of Christian Education.
CLERGY WELLNESS COMMITTEE
Diocesan Convention 2005
BE IT RESOLVED that, the Diocese of Iowa establish a Commission on Clergy Wellness, for which the membership shall be appointed by the Bishop; and
BE IT FURTHER RESOLVED that the Diocese of Iowa dissolve the Diocesan Convention Clergy Compensation Committee.
Note of Explanation
The Commission on Clergy Wellness was created to expand concerns formerly part of the tasks of the Clergy Compensation Commission. Along with clergy compensation and insurance matters, the new Commission covers aspects of clergy transitions (retirement and deployment), pastoral care for active and retired clergy, clergy/spouse/family issues such as health and education, and clergy conference and retreat day planning.
CONGREGATION INSURANCE COVERAGE
Revised June 2009
Canon 7: Sec. 1(g) of The Episcopal Church states: “All buildings and their contents shall be kept adequately insured.”
As all property is held in trust for the Diocese, and using the Church Insurance coverage limits as a model, the minimum insurance requirements as determined by the Board of Directors of the Diocese of Iowa are as follows:
COMMERCIAL PACKAGE POLICY, to include the following minimum limits:
• Buildings & Contents: Insured to Replacement Value, “All Risk” Coverage
• Commercial Crime: Minimum $25,000
• Comprehensive General Liability:
• Employee Benefits Liability (EBL): Occurrence $1,000,000
• Medical Payments:
Each person: $15,000
• Sexual Misconduct Liability:
DIRECTORS & OFFICERS (D&O) POLICY, including the following liability limits:
• General Liability: $1,000,000
• Employment Practices Liability (EPL): $1,000,000
WORKERS’ COMPENSATION POLICY:
• Bodily Injury by Accident: Each accident $500,000
• Bodily Injury by Disease:
Policy limit: $500,000
Each person: $500,000
UMBRELLA POLICY, as excess over Commercial General Liability, Pastoral Counseling, Sexual Misconduct, Directors & Officers, Owned and Non-Owned Auto:
• Mission Churches will carry additional umbrella coverage through Church Insurance Agency Corporation:
• It is strongly recommended that Parish Churches carry additional umbrella coverage:
Coverage under all of the above policies with limits as set forth is deemed minimum insurance.
Congregations in Iowa that do not own or hold property must meet all insurance minimum requirements for liability coverage as provided above.
A certificate of insurance must be provided to the Diocese of Iowa upon request.
The Annual Convention will be held in the City of Des Moines under the sponsorship of the diocesan staff with whatever assistance they may receive from local parishes.
The reference to a particular month being required for holding the Annual Convention was removed.
The month of November was selected to hold the Annual Convention enabling the budget process to take place at a time after which parish income for the year would more apt to be known.
In order to contract hotel facilities we recognized the need to contract space beyond the year-to-year basis which caused the interpretation of “Next Convention” to mean “2 years hence.”
A resolution was passed that stated that future conventions be held in the month of October.
Resolved, That the Convention decision of 1995 to hold Diocesan Conventions in October be rescinded and that the Board of Directors of the Episcopal Corporation be empowered to decide from now on when and where the Diocesan Convention will be held.
Assessments are computed in two steps, as follows:
1. Determination of Asking Base Income
Following Canon 11 Section 2, “Askings shall be based upon the average of annual income received by each congregation in each of the most recent three years for which data is available. The amount of income to be asked shall be: the total Operating Revenue as defined for the Annual Parochial Report. From this amount there will be allowed as a deduction one-half of the amount included in the total Operating Revenue which was given as a pledge to the Diocese in the most recently completed year.”
2. Determination of Asking Amount
For each congregation, the base income is used to compute an Asking, using the following table:
||8,000 + 18% of the amount over 50,000
||17,000 + 20% of the amount over 100,000
|150,000 and above
||27,000 + 22% of the amount over 150,000
Example: Suppose a congregation’s base income was $67,000. Then the asking for that congregation would be computed as follows: $67,000 falls into the $50,000-$100,000 base amount range in the first column of the table, so the asking amount is $8,000 plus 18% of the amount over $50,000 ($17,000), which is $3,060. The asking is $8,000 plus $3,060, or $11,060.
*Facing revision to comply with 2006 Convention Resolution 154-L:
FORMULA FOR FUNDING FOR CONGREGATIONAL ASKINGS
BE IT RESOLVED, that the annual Stewardship Share of each congregation in the Diocese of Iowa will be determined thus:
From the Total Operating Income of the previous fiscal year according to the annual parochial report, the Diocesan Minimum Clergy Compensation will be allowed as a deduction for congregations supporting a full time cleric. This deduction will be pro-rated for congregations that support a cleric less than full time.
The Stewardship Share shall then be 20% of the total Operating Income of the previous year, after the clergy deduction is taken.
No congregation will have an increase in their Stewardship Share of more than 10% from one fiscal year to the next.
(Formerly the Clergy Compensation Policy)
I. Clergy Employees
Clergy compensation includes the following: cash stipend and housing allowance. Compensation may also include payment of, or an allowance for, utilities in addition to the housing allowance.
Benefits include payment of Church Pension Fund premiums, health and dental insurance, vacation and sick leave, continuing education leave, and professional development leave or sabbatical.
Associated parish expenses are those other costs essential to support the ministry of a priest but are not considered part of compensation or benefits. Such costs include travel allowance, continuing education allowance, discretionary fund, office staffing and supplies, professional books and journals, and vestments.
Assessable compensation for calculating Church Pension Fund (CPF) premium includes stipend, housing allowance (or 30% stipend for rectory), and utilities allowance. Of that amount 18% is payable quarterly to CPF.
Effective January 1, 2013 health insurance in the Diocese of Iowa shall be plans approved by the Diocese of Iowa through the Episcopal Church Medical Trust and Delta Dental of Iowa. Clergy employees with coverage from an approved source may opt out of coverage. Approved sources may include coverage through a spouse or partner's employment, benefits through a government-sponsored program such as Medicaid or TRICARE, or coverage from a previous employer. Domestic partners may be included as dependents under family coverage.
Ministry review is a process in which parish clergy and vestries mutually assess their progress in accomplishing the stated mission and goals of the parish. Such mutual review of ministry is independent of an annual review of compensation. Diocesan consultants are available to facilitate a review of ministry, and can provide guidelines.
Letter of Agreement is a written document developed in the calling process. Although a proposed Letter is initiated by the vestry, both the candidate and vestry must approach its development with full understanding and mutual assumption of responsibility. It describes the major responsibilities of the two covenanting parties: Rector with the vestry, interim pastor with the vestry, assistant/associate rector with the rector, or diocesan staff clergy with the Bishop. A Letter of Agreement will include the specific terms of compensation, benefits and associated parish expenses. Those terms must be approved by the Bishop before a call may be extended.
B. Policy Guidelines
1. Minimum compensation
. Minimum compensation is the amount of compensation offered to newly ordained presbyters with no experience as parish clergy. Not later than April 30 each year, a committee appointed by the Bishop shall review the minimum compensation for a full-time presbyter in this diocese, and they shall recommend any increases for the following year to the Board of Directors. The committee will consider both increases in the cost of living and comparative data from other dioceses in developing their recommendations.
2. A minimum compensation schedule
is established each year by the Diocese.
3. Housing considerations
. Where a rectory is provided, vestries need to consider the rector’s plans for retirement housing and the loss of equity. Establishing an Annual Trust Account in the parish in one way to offset the loss of equity.
4. Less than full-time compensation
. Vestries presently compensating clergy at less than full-time amounts, or planning to extend a call at less than full-time compensation, shall provide to the Ecclesiastical Authority written documentation of the parish financial status, to include a plan outlining how and when they expect to meet the minimum amount and their justification for lower levels of compensation. In all cases, exceptions to the minimum compensation level require written approval of the Ecclesiastical Authority of the Diocese.
5. Notice of compensation
. The annual compensation of all clergy in the Diocese of Iowa receiving a stipend from a parish, diocesan institution, or the diocese, shall be published in the Diocesan Journal.
6. Standards of compensation
. Vestries bear the responsibility for establishing fair and equitable levels of compensation above the minimum for their parish clergy. Compensation reflects the value of ordained leadership not only in the immediate parish but in the larger community. Clergy receive compensation for service on behalf of the whole Church and represent the faith and values of the local congregation, the diocese, and the wider Episcopal Church. Adequate compensation considers education, experience, and scope of responsibility; and it also recognizes that a presbyter, while a servant of the local parish family, is an accepted and fully integrated member of the larger community.
II. Lay Employees
A. Pension Benefits
Benefits for Lay Employees who are scheduled to work a minimum of 1,000 hours annually in the Diocese of Iowa shall include Church Pension Fund payments for either the Defined Benefit plan or the Defined Contribution plan. This shall include lay employees that receive compensation for working for congregations, the diocese, or other ecclesiastical organizations or bodies subject to the authority of the Church.
Furthermore, in the case of Defined Contribution plans of domestic schools serving children of any age, the minimum contribution that such schools must make to a defined contribution pension plan for each qualified employee is identified by the following table:
|January 1, 2013
|January 1, 2014
|January 1, 2015
|January 1, 2016
|January 1, 2017
|January 1, 2018
If a school's contributions to employee pensions are already above the minimum required contribution or match percentage for any year, the school shall not lower the contribution or match in the defined contribution pension program.
B. Health Benefits
Effective January 1, 2013 health insurance in the Diocese of Iowa shall be plans approved by the Diocese of Iowa through the Episcopal Church Medical Trust and Delta Dental of Iowa. Church schools and organizations in the Diocese of Iowa shall be exempt from mandatory participation for the immediate future, but may voluntarily participate. Lay employees with coverage from an approved source may opt out of coverage. Approved sources may include coverage through a spouse or partner's employment, benefits through a government-sponsored program such as Medicaid or TRICARE, or coverage from a previous employer. Domestic partners may be included as dependents under family coverage.
Everything which follows is premised on this definition:
“Evangelism is the presentation of Jesus Christ, in the power of the Holy Spirit, in such ways that persons may be led to believe in Him as Saviour and follow Him as Lord within the fellowship of His Church.” [Louisville, 1973]
Commission on Evangelism
In the response to the command of our Lord Jesus Christ, the Commission on Evangelism shall enable a continuous process of evangelism, renewal, and growth, in and through the Diocese of Iowa and its congregations.
To move toward full realization and implementation, the Commission shall work:
1. To facilitate discussion of the meaning of evangelism and its role within the Anglican tradition
2. To facilitate parish workshops, growth partner workshops, level-two evangelism workshops, etc.
3. To support and develop existing efforts or processes or program in evangelism renewal and growth
4. To teach nurturing skills
5. To inter-relate with other commissions within the Diocese
6. To create a communication network. To share learnings and experiences of congregations and individuals
7. To facilitate training experiences; for example, how to work at incorporation of members into a congregation, how to be evangelists in the best sense of that word
8. To facilitate a variety of events for spiritual renewal and evangelism
9. To provide varied opportunities for a witness to the power of Jesus Christ
10. To raise awareness, the need for and opportunities for evangelism
11. To challenge and exhort the members of the congregations and Diocesan institutions in their role as witnesses and evangelists
Relating to Structure of such a Commission
It is clearly acknowledged that all authority we exercise is under Jesus Christ as Lord and the Bishop of the Diocese as His servant.
1. Twelve members with rotating terms of two years each, with possible one year consulting members as may be beneficial to the work of the Commission
2. To incorporate persons who may perhaps have been workshop leaders or who are growth partners, or recent converts to Christianity
3. Representatives from large and small congregations
4. Clergy and lay people from congregations where evangelism, renewal and growth are taking place
5. From various regions of the Diocese
6. Persons who are sensitive and open to various approaches to evangelism and renewal
The Diocese of Iowa’s International Development Grants [also known as MDG grants] were established at the 148th Diocesan Convention in November 2000. This process was developed the following year and presented at the 149th Convention (Res. XXI). In keeping with Resolution A001 of the 73rd General Convention and the 1998 Lambeth Conference, the following ethical guidelines are to be used in selecting projects to receive these funds.
Ethical Guidelines for International Economic Development:
1. Partnership. The economic relationship promotes mutuality of benefits.
2. Respect. Local peoples and realities are valued.
3. Empowerment. The economic relationship values mutuality of process.
4. Oneness with creation. The economic relationship displays sensitivity to, and responsibility for, the environment.
5. Distributive Justice. The economic impact of the relationship contributes to the well being of a significant number of people and does not promote inequities within the country.
6. People-centered development. If development assistance is offered, the beneficiaries set priorities and conditions. Maximum use is made of local resources. Applied technologies are appropriate for the setting.
Process for budgeting funds:
The One World One Church Commission will include in its annual budget proposal a line item for International Development estimating the 0.7% figure.
Process for granting funds:
The One World One Church Commission shall oversee the allocation of these funds with regular reports to the Board and an annual summary included in the report to the Diocesan Convention. Proposals for use of these funds may come from:
1. a diocesan board or commission, or
2. a local Vestry/Bishops Committee.
1. Proposals must be received by June 1.
2. Local proposals should include some local additional funding.
3. Priority will be given to projects with a tie with the proposer.
4. Proposals must demonstrate consistency with the ethical guidelines above.
Proposals should be addressed to the One World One Church Commission. If possible they should be submitted electronically to facilitate review. Otherwise, a copy should be sent to Convener, One World One Church, Diocese of Iowa, 225 37' Street, Des Moines, IA 50312.
Each proposal should outline the nature of the project including the partnering individual and/or organization in the developing country; some history of the involvement of that partner in development activities; comments addressing each of the six guidelines.
Proposals will be reviewed by the Commission at its June/July meeting.
Revised January 7, 2011
Iowa Connections is the newspaper published by the Episcopal Diocese of Iowa, printed and distributed with Episcopal Journal, the national newspaper prepared by Episcopal Publications. Iowa Connections and Episcopal Journal complement each other by providing a unique perspective on the church across the Diocese of Iowa and throughout The Episcopal Church.
Iowa Connections with Episcopal Journal is to be used as a teaching and ministry resource by clergy and laity.
Iowa Connections is to be distributed to every family in each congregation in the Diocese and the subscription costs are to be included in the local church budget.
Additional costs are underwritten by the budget of the Diocese of Iowa and by Episcopal Journal.
A MISSION DISTRICT
150th Annual Convention
I. Definition: A mission district is a network of congregations, defined by geography, affinity, or other organizing principle, who covenant together, and as a group covenant with the diocese to carry out Christ’s work in the world.
II. Purpose: The purpose of a mission district is to support ministries of existing congregations; to facilitate sharing of resources, spiritual and otherwise; to explore new ways of carrying out ministry; and to spread the Gospel.
III. Developing a Mission District
A. The plan for the Mission District must contain, but is not limited to
1. A theology of mission, with special reference to the proposed District
2. A statement of mission and vision
3. A covenant stating expectations and responsibilities among the congregations in the proposed District and between those congregations and the Diocese (see Appendix A for definition of covenant)
4. Definition and responsibilities of a missioner for the District, if applicable
5. Lines and areas of mutual accountability
B. Developing the plan
1. Representatives of the proposed District may apply to the Board of Directors of the Episcopal Corporation for funds and technical support in developing a plan for a Mission District. The Board of Directors may designate funds to be used for this purpose.
2. A Project Developer may be hired by the Diocese to organize the planning process.
3. A Council with representatives from the congregations and from the Diocese is formed to prepare the plan.
a. This may or may not develop into a formal Council designated to implement and oversee the plan.
b. All congregations and clergy within the proposed District are considered active partners in all parts of the planning process.
a. A proposed covenant will be developed on the basis of the gifts and needs of the participating congregations
b. Any proposed covenant must be distributed to participating congregations and the Board of Directors, or a group designated by the Board, for review and confirmation.
C. Celebrate the formation of a Mission District
Appendix A – Covenant
I. Definition of “covenant” for the purpose of developing a Mission District: A covenant is a commitment to engage in mutual mission and ministry expressed in a written agreement. It sets forth the responsibilities and gifts to be shared among congregations of the proposed Mission District and between these congregations and the Diocese.
II. A covenant may include:
A. Program and/or mission descriptions
B. Facilities usage/functions
C. Staff resources
D. Renewal date
E. Areas of mutual accountability and methods
F. Financial responsibilities of partners
PROFESSIONAL DEVELOPMENT LEAVES
November 6, 1993
I. PURPOSE: Professional Development Leaves are for the purpose of encouraging professional growth and an increased competence of the clergy and lay professionals, which will contribute to the life and work of the Church in the Diocese of Iowa. Leaves may be granted for the regular study at any academic level in a college, university or seminary, for research in a specific area of the Church’s Life, or for other creative work which will benefit the Church in the Diocese of Iowa.
II. EXPECTATION AND ELIGIBILITY: It is the expectation of the Diocese that every full-time cleric (priest or deacon) and lay professional design at least one short-term leave no less than once every three years and one long-term leave between the fifth and tenth years of having served in the Diocese of Iowa.
Any canonically resident cleric or resident lay professional in the Diocese of Iowa who is actively exercising his/her ministry, whether in a parish, mission, diocesan institution or otherwise in the employ of the diocese, shall be eligible, except that before a leave may be granted the applicant must have completed a minimum of five years in his/her present position or cure.
While the expectations and conditions are applicable to all clerics and lay professionals in the Diocese, the specifics of this policy refer to those people who are requesting funding. The policy is not meant as a limitation to be placed on any parish who would choose to independently support their clerics or lay professionals in more generous compensation and benefits.
III. CONDITIONS: The applicant for leave must agree to return to his/her present position or cure for a period of at least one year following the completion of the leave. After completion of one long-term leave, the cleric shall not be eligible for another long-term leave until a period of at least five years shall have elapsed. At the end of all leaves, the cleric shall complete a form and send it to the Bishop who will share it with the Professional Development Leave Committee. This form, “Professional Development Leave Report,” obtainable from the Bishop’s office, will request a summary of activities and an analysis and evaluation of the leave as originally proposed.
It is expected that no more than four such leaves will be granted during any one year, dependent upon available funds. It is further expected that most leaves will extend for a period of one academic term, commencing either in September or January. However, for research or other creative work which does not necessarily conform to an academic calendar, other scheduling arrangements (ranging from one month to a maximum of six months) may be submitted to the Committee for consideration.
IV. COMPENSATION AND BENEFITS: Compensation during the leave period shall be one-twelfth of a cleric’s or lay professional’s current annual salary, payable monthly, for each month of leave granted, and shall be paid by the parish, mission, institution, or other agency which the cleric or lay professional serves. “Current annual salary” here shall mean cash salary plus all usual added benefits such as Pension Fund premiums and automobile allowances, and any special benefits such as housing allowances or health insurance premiums, which were paid regularly by the employer before the cleric became a candidate for a professional development leave.
Ordinarily, a cleric on leave will be expected to have no other sources of income which would interfere in any way with the successful completion of his/her proposed leave program.
V. SUPPLY OR REPLACEMENT: In the case of a leave granted to a priest in the parochial ministry, it shall be the duty and responsibility of the diocesan bishop or the bishop’s designee to consult with the successful applicant and his/her Vestry, or Bishop’s Committee to determine and arrange for adequate supply during the leave, for this purpose utilizing especially retired and non-parochial clergy as well as the trained layreaders of the diocese. “Adequate supply” shall here mean the kind of supply the parish or mission might arrange for itself during regular vacation periods or during interim periods when the cure is vacant, and shall normally include any provision for regular Sunday services and for emergency situations, e.g., funerals.
In the case of clerics in non-parochial ministries and lay professionals employed in parochial and non-parochial ministries, adequate supply will be arranged through the Bishop/Bishop’s designee and the leadership of the congregation or agency with whom the applicant shared in ministry.
VI. ADMINISTRATION: The Professional Development Leaves will be administered by a Committee to be appointed annually by the Bishop of Iowa in consultation with the Board of Directors of the Episcopal Corporation of the Diocese of Iowa, said Committee to be composed of five members, three of whom shall be lay persons and two of whom shall be clergy. One member of the Board of Directors of the Episcopal Corporation of the Diocese of Iowa shall be included among the five members of the Committee. The Bishop will appoint the Chair of this committee. Except in the first year, at least two members of the Committee must be persons who have served the previous year, and no member shall serve more than three consecutive years. For the term of their service on the Committee the lay professionals and clergy persons employed in the diocese shall be ineligible for leaves.
A cleric or lay professional desiring consideration for a leave will submit an application form describing his/her proposed program of study, research, or other creative work to the Committee. In the case of parochial clergy or lay professional, the application shall bear the endorsement of the Warden and Clerk, signifying that the matter has been presented and discussed at a meeting of the Vestry or Bishop’s Committee.
In the case of full-time non-parochial clergy or lay professional, the application shall bear the signatures of the corresponding officials of their institution or agency (e.g., applications from the cleric engaged in Campus Ministry would bear endorsement of Campus Ministry Committee; for Diocesan Consultants, that of the Board of Directors of the Episcopal Corporation, etc.).
VII. CRITERIA AND PROCEDURES:
A. The criteria the committee will use in evaluating the request include these:
1. The personal growth occurring will enhance one’s ministry;
2. The request for leave is consistent with the needs and directions of the diocese and/or general church;
3. Grants are available regardless of applicant’s personal financial situation;
4. Length of time since last leave request was granted.
Also, preference may, but not necessarily, be given to cleric and lay professionals who are in full-time employment.
B. The following procedures will be followed by the applicant and the Committee:
1. Applicants will complete application forms and send them to the Bishop’s office, where copies will be distributed to the Professional Development Leave Committee. Applications for long-term leave should be received at least six months before desired leave.
2. Any member of the Committee may ask the chair to secure additional information relative to any applications, which information shall be distributed to all members of the Committee.
3. Committee members, acting independently, will place each application in one of three categories:
a) those which seem to deserve support as soon as possible;
b) those which are worthy of support, but not quite as deserving of immediate attention;
c) those which seem not to merit support at this time.
4. The Committee will then meet to classify applications, giving first priority to those applications placed in Category “a” by all five Committee members, giving second priority to those placed in Category “a” by four members and in Category “b” by five members, etc. The Committee shall then list its choices according to these priorities, with further investigation and discussion, if necessary.
5. The consideration of applications to this point shall be without regard to availability of supply or other possible problems raised by the applicant’s absence from his/her position or cure.
6. The Chair of the Committee shall report the choices to the Bishop and shall consult with the Bishop’s designee, to acquaint them with the situation and plans of each successful applicant. The Bishop, in turn, will consult with the applicant, his/her Vestry or Bishop’s Committee, etc., and with available clergy to arrange adequate supply.
In the event the applicant’s Vestry, Bishop’s Committee, etc., is reluctant to agree to the proposed leave, the Bishop may ask the Professional Development Leave Committee to meet with them to explain the program, the reasons for supporting this particular application, and to assure the group that they will be adequately provided for during the leave.
7. The Bishop shall have full discretion within the limits of funds available to modify or waive any of the above conditions.
8. A written rationale will be provided by the Bishop to those individuals whose requests have been denied. The request may be submitted the following year.
VIII. IMPLEMENTATION: Financial support for this program may be divided into three categories:
A. Provision for salary (and other benefits) during leaves;
B. Provision for the cost of supply or replacement during leaves;
C. Provisions for tuition and other educational expenses during leaves.
Under the terms of the program, the cost of A would be borne by the congregation, institution, or employing organization. The cost of B would be provided by the Diocese. The cost of C would be shared by the cleric and the Diocese, with the expectation that funds in the form of grants, fellowships, and scholarships, would also be available from various and sundry sources.
SUGGESTED GUIDELINES FOR SHORT-TERM LEAVES
1. If a long-term Professional Development Leave has been completed within a past year, no short-term in-service may be granted. If an application is anticipated or has been made and is pending, no grant may be made for in-service leave until that Professional Development Leave application has been resolved.
2. As nearly as practicable, the in-service grant may be up to two-thirds of the expenses as listed by the application.
3. Priest applicants shall be responsible for arranging Sunday supply should the short-term program require absence from the parish over a weekend.
4. The Vestry/Bishop’s Committee shall be in full knowledge of the application and approval will normally be expected to accompany the application. Approval denotes willingness to pay for priest’s Sunday supply.
5. The length of a “short-term” or “in-service” leave may vary from a short seminar type meeting up to a limit of four full weeks.
6. Any such leave shall not be taken as part of the cleric’s or lay professional’s vacation time.
7. The Bishop shall have full discretion within the limits of funds available to modify or waive any of the above conditions.
8. Determination of grants shall be made by the Bishop based upon recommendations from the Professional Development Leave chair and at least two other members of this committee.
9. All clerics and lay professionals will receive these guidelines when entering the Diocese of Iowa. The Professional Development Leave Committee will give first priority to clerics and lay professionals who have not requested leaves and/or funds for the last three years before considering those who have had recent year requests.
POLICY STATEMENT FOR
RETIRED AND NEEDY CLERGY INSURANCE PROGRAM
Revised June 11, 2010
BE IT RESOLVED, that, for stipendiary clergy who have served in full-time cures in the Diocese of Iowa for five years or more immediately prior to retirement, and who retire from that service at Medicare-eligible age, the Diocese will provide in 2011 $85 per month toward the enhanced health supplements provided retirees by the Church Pension Fund. This sum will be reduced by 10% annually over ten years at which time the subsidy will end.
If the cure has been part-time, this subsidy will be proportionate to the time (40%, 50%, 75%, etc.) spent in compensated ministry.
Special circumstances may be discussed privately with the Bishop.
REVOLVING FUND GUIDELINES
Episcopal Corporation of the Diocese of Iowa
(Revised September 9, 2011)
Purpose: The Revolving Fund exists to foster new and renewed growth.
Background: The people of the Diocese, in the early 1960’s, raised in excess of $1,000,000 through the Episcopal Expansion Fund Drive, and by Convention action earmarked $370,000 as a Revolving Fund for new mission work, and for expansion and renovation of existing facilities in growth situations.
Policy and procedure: The Revolving Fund does not have unlimited funds. That these limited funds may be used across as broad a front as possible in the mission of the Diocese of Iowa, the following policies and procedures will be followed:
1. Loan applications are available from the Episcopal Diocese of Iowa, 225 Thirty-seventh Street, Des Moines, Iowa 50312. Request and complete the appropriate one of the following Revolving Fund Loan Applications:
a. Purchasing Land Site, Purchasing Existing Building, and/or New Construction on New Land Site
b. Remodeling, Improving or Adding to Existing Building
c. Repairs and maintenance of existing property
2. Return the completed application to the Episcopal Diocese of Iowa at least 90 days prior to the date when the funds will be needed to begin the project. The application will be referred to the Commission on Church Property, Architecture and Allied Arts. Incomplete applications may incur delays and be returned for additional information.
3. The purpose of the fund is to foster growth. The application shall indicate that the congregation has plans that envision a visible, vital and viable presence in the community. If no such plans exist the congregation shall indicate a willingness to work with diocesan consultants to develop an appropriate plan.
4. Except under extraordinary circumstances the congregation shall have conducted a fund raising campaign for the proposed project before applying for a Revolving Fund Loan.
5. The loan application shall include a resolution from the Vestry (or Bishop’s Committee) authorizing the officers of the congregation to arrange the loan.
6. In order to enable the limited assets of the Revolving Fund to assist as many congregations as possible the borrowing congregation shall seek commercial loans before requesting a Revolving Fund Loan. Where a commercial loan is unavailable or insufficient the congregation may request a Revolving Fund Loan. Endowed parishes shall look to their endowment before considering a Revolving Fund Loan.
7. The borrowing congregation shall demonstrate that it is meeting its Diocesan obligations by consistently paying its Stewardship Share and that it will continue to do so during the term of the loan.
8. The maximum amount of the loan shall be $100,000.
9. Loans are granted for a maximum period of ten years.
10. The rate of interest shall be the posted New York prime rate plus 2% fixed for the term of the loan on the date the loan is made.
11. Loans are to be repaid in equal monthly payments consisting of principal and interest according to a standard mortgage loan amortization schedule. Repayment of the loan shall begin the month after the funds have been disbursed by the diocese.
Accelerated payments will retire the loan early and reduce the total amount of interest paid but will not change the monthly payment due prior to retirement of the loan.
12. Borrower is required to maintain insurance coverage on the property and to require certificates of insurance from Contractors.
13. Borrower is required to obtain lien waivers from Contractors, Sub-contractors, and Suppliers before or at the time that payment for the material or services is made to them. Borrower shall maintain lien waivers for inspection by the lender at lender’s request.
Revolving Fund Processing Guidelines
Episcopal Corporation of the Diocese of Iowa
1. Loan applications will be accepted at the Diocesan Office in accordance with the Revolving Fund Guidelines (Revised) and submitted to the Commission on Church Property, Architecture, and Allied Arts.
2. The Commission on Church Property, Architecture, and Allied Arts will examine the application.
3. If the application meets the criteria established in the guidelines the Commission on Church Property, Architecture, and Allied Arts will approve the loan, request that the Treasurer disburse the funds and notify the Board of Directors.
4. If the application is incomplete or does not meet the established guidelines the application will be returned.
5. The requesting congregation may resubmit the application. If the Commission on Church Property, Architecture, and Allied Arts is still not satisfied that the guidelines have been met the application will be submitted to the Board of Directors for decision at their next regularly scheduled meeting.
Keeping God’s People Safe:
Policies and Procedures Concerning Sexual Boundaries
Revised March 2, 2012
Safeguarding God's People Trainings
Trainings are scheduled periodically throughout the year. For more information contact The Rev. Lynne Carver at firstname.lastname@example.org.
About Keeping Adults Safe in the Church
The Rev. Lynne Carver
All of us want our congregations to be safe places where people can “grow into the full stature of Christ.” For spiritual growth to occur, appropriate boundaries must be maintained; sexual harassment and exploitation must be prevented.
In response to new model policies and training materials developed by the Episcopal Church, the Diocese of Iowa has revised its Policies on Sexual Boundaries and is offering updated training.
Safeguarding God’s People: Prevention of Sexual Harassment & Sexual Exploitation in Communities of Faith is required of any person who engages in, supervises or makes decisions involving pastoral relationships including, but not limited to, Diocesan Standing Committee, Board of Directors, Commission on Ministry and congregational vestry members; clergy; anyone providing counseling, pastoral care, spiritual direction or guidance, ministration of any sacrament; licensed ministers such as pastoral leaders, worship leaders, preachers, Eucharistic visitors and catechists; persons in the ordination process and all paid employees.
Table of Contents
List of Appendices
Keeping God’s People Safe:
Policies & Procedures Concerning Sexual Boundaries - Revised 2012
Lord Jesus Christ urges us to receive and serve the least among us as we receive and serve him. Our churches are to be havens of safety for all. In Baptism, we promise to seek and serve Christ in all persons, love our neighbors as ourselves, strive for justice and peace, and respect the dignity of every human being. When a person is baptized, we in the congregation promise to help that child of God grow into the full stature of Christ.
The Church has always recognized that those in ordained ministry bear a particular responsibility to pattern their lives according to Jesus’ example. Not only are bishops, priests, and deacons regarded by the faithful and the world as examples of what a Christian life should be but any moral offense by clerics is especially hurtful because it betrays that trust committed to them by the Church to nurture and care for every member.
In recent years it has become increasingly clear that some clergy, lay employees and church volunteers have engaged in inappropriate sexual behavior which has hurt the very persons entrusted to their care. Unfortunately, in the past, instances of such behavior were sometimes denied by church authorities or dealt with secretly. Clergy offenders were sent on to another congregation or diocese. Lay employees and church volunteers were permitted to stay in positions of trust or quietly moved on to other congregations while victims were neglected or even blamed and congregations ignored. Such responses fail to implement the standards of justice and Christian love that God requires of the Church.
Since at least 1992, the Diocese of Iowa has worked to establish clear standards concerning Sexual Misconduct and, where allegations of Sexual Misconduct have been made, to establish procedures which afford a full and fair hearing to persons making complaints, alleged victims (if not the person making the complaint) and to alleged offenders. The primary intent of these Policies has been and continues to be the prevention of occurrences of Sexual Misconduct in the first place and the assurance that, where allegations of Sexual Misconduct are made, the response to any allegation or instance of Sexual Misconduct will be just and compassionate, and so may allow God’s grace to work redemptively and healing to occur for all involved.
Sexual Misconduct Prohibited. The Diocese of Iowa strictly prohibits sexual abuse of children and sexual harassment and exploitation of adults.
Compliance Required. Compliance with these policies is required of all congregations in the Diocese of Iowa. Keeping God’s People Safe: Policies and Procedures Concerning Sexual Boundaries should be reviewed annually by the Vestry/Bishop’s Committee. The “Compliance Checklist” (Appendix N) is to be attached to a copy of the official minutes of the Vestry/Bishop’s Committee meeting documenting the annual review of these policies and sent to the Bishop of the Episcopal Diocese of Iowa.
► Sexual abuse perpetrated by an adult is any contact or activity of a sexual nature with a person who is a child, youth, or dependent adult. Examples include but are not limited to contact with any sexual body part (genitals, breasts, buttocks) or the clothing which covers them; deep (tongue) kissing, exhibitionism, voyeurism, vaginal, anal or oral penetration, display of pornographic materials, attempts to photograph or record for purposes of producing pornography, and/or invitations to a minor to engage in any of the above with any person. Sexual abuse includes any activity that is meant to arouse or gratify the sexual desires of a child, youth or adult.
► Sexual abuse perpetrated by another child or youth is any contact or activity of a sexual nature that occurs between a child or youth and another child or youth when there is no consent or consent is not possible, or when the child or youth has power over the other child or youth. Examples include but are not limited to contact with any sexual body part (genitals, breasts, buttocks) or the clothing which covers them; deep (tongue) kissing, exhibitionism, voyeurism, vaginal, anal or oral penetration, display of pornographic materials, attempts to photograph or record for purposes of producing pornography, and/or invitations to a minor to engage in any of the above with any person. Sexual abuse includes any activity that is meant to arouse or gratify the sexual desires of any of the children or youth.
► Children and Youth, as used in these Policies are defined as follows:
• A Child is defined as anyone under the age of 12 years
• A Youth is defined as anyone who is at least 12 years old, but not yet 18 years old.
• A Youth may also be an individual who is 18 years old or older, but still in high school.
• A Dependent Adult is defined as an individual 18 years of age or older who is incapable of adequate self-care due to physical or mental conditions and requires assistance from other people.
► Church Personnel, as used in these Policies includes:
1. All clergy whether stipendiary, non-stipendiary, or otherwise who are engaged in ministry or service to the church.
2. All postulants, candidates or seminarians sponsored by or working in the Diocese.
3. All paid personnel whether employed in areas of ministry or other kinds of services by the Diocese, its congregations, camps or other organizations.
4. Those who contract their services to the Diocese, its congregations, camps or other organizations.
5. Volunteers including any person who performs a church related service. Volunteers include but are not limited to church school teachers, Vacation Bible School teachers, youth leaders, ushers, lay readers (worship leaders), lay Eucharistic ministers and visitors, and members of advisory boards, vestries, bishop's committees, and boards of directors.
► Church Personnel who Regularly Work With or Around Children or Youth, as used in these Policies include:
1. All clergy whether stipendiary, non-stipendiary, or otherwise who are engaged in ministry or service to the church.
2. All postulants, candidates or seminarians sponsored by or working in the Diocese.
3. All paid or volunteer Church Personnel whose work regularly takes them throughout the facility or grounds at times when children and youth can reasonably be expected to be present.
4. All persons who supervise or assist with supervising children or youth (other than church school teachers) in ministries, programs or activities more often than occasionally.
5. All persons who provide transportation to children or youth without another unrelated adult in the vehicle.
6. Any paid personnel whose living quarters are on the grounds of the church, camp, or other related agency.
7. All vestry or other members of similar decision-making groups who have the authority to approve the creation of ministries, programs, or activities for children or youth.
Examples of Church Personnel who regularly work with or around children or youth include but are not limited to children’s or youth choir directors, organists who work with children or youth, lay youth directors, all who work or assist in the nursery other than occasionally, all who work in the nursery if they are the only person over 21 present at any time, all staff (whether volunteer or paid) at church camps, adults who participate in overnight activities with children or youth.
► Church Personnel who Occasionally Work With or Around Children or Youth, as used in these Policies include:
1. Church school teachers.
2. All persons who supervise or assist with supervising children or youth in ministries, programs, or activities infrequently (no more than three times a year or for one program or activity during a year that lasts less than a month – for example, assisting with preparation for the Christmas pageant or Vacation Bible School).
3. All persons who work or assist in the nursery four or fewer times a year, whether on an emergency basis or otherwise.
4. Adults who participate in overnight activities with children or youth once or twice a year.
1. Screening & Selection of Church Personnel Who Work With or Around Children or Youth.
The Diocese of Iowa strictly prohibits interaction with children and/or youth by anyone known to have a civil or criminal record of child sexual abuse or who has admitted prior sexual abuse or anyone known to have a paraphiliac diagnosis (e.g., pedophilia, exhibitionism, voyeurism) as defined by the American Psychiatric Association.
In order to protect children and youth all church personnel who Regularly Work With or Around Children or Youth are to be screened and selected utilizing at least the following:
• The person must have been a part of the congregation for at least six months.
• A standard Application
completed by the applicant that includes an authorization for the release of information to conduct background checks. (Appendix A
• Criminal records check
in any state where the applicant has resided during the past seven years. (Appendix B
• Sexual offender registry check
in any state where the applicant has resided during the past seven years. (Appendix C
• Individual Interview
with the applicant.
• Reference checks
of persons outside the congregation who know the applicant, preferably who know how the applicant works with children. (Appendix D
In order to protect children and youth all church personnel who Occasionally Work With or Around Children or Youth are to be screened and selected utilizing at least the following:
• The person must have been a part of the congregation for at least six months.
• A standard Application
completed by the applicant that includes an authorization for the release of information to conduct background checks. (Appendix A
• Sexual offender registry check
in any state where the applicant has resided during the past seven years. (Appendix C
• Individual Interview
with the applicant.
• At least one Reference check
of persons outside the congregation who know the applicant, preferably who know how the applicant works with children. (Appendix D
All information gathered about an applicant is to be carefully reviewed by the rector (or canonical equivalent), in consultation with others as necessary, to determine whether or not the applicant is appropriate to work with children or youth. Church personnel who work with or around children or youth must have a personnel file. This file is to contain the person’s written application, documentation of references and background checks, including criminal record and sex offender registry, and documentation of participation in the required level of Safeguarding God’s Children
(sexual abuse prevention training developed by the Church Pension Fund
). Personnel files should be kept in the church in a locked cabinet so that there is reasonable assurance of privacy. Personnel files shall be available to the Bishop, upon request, at the time of the Bishop’s Visitation.
It is preferred that no person supervise an immediate family member when working with children or youth. (For purposes of these policies, immediate family member is defined as spouse, partner, child, parent, sister, brother, similar in-law relationship, step-child, step-parent, step-sibling, grandparent, or co-habitant.) Church personnel who transfer within the Diocese of Iowa and apply for, are asked to, or who do undertake a position working with or around children or youth are required to undergo the same screening and selection process in their new setting. This requirement may be met through a transfer of a copy of their personnel file to the new setting along with an updating which is to include a new application, individual interview, and reference check within the setting in which the applicant has worked with or around children or youth since the last screening shown in the personnel file.
2. Mandatory Education & Training
In order to prevent child abuse and to make our church a safe haven for all, all church personnel who Regularly Work With or Around Children or Youth
are required to participate in three hours of diocesan approved child abuse prevention education and training (Safeguarding God’s Children - For Parents and Congregations
and Safeguarding God’s Children - For Church Personnel
) before they start their work with children or youth, or, if that is not possible, one hour of child abuse awareness training (Safeguarding God’s Children - For parents and Congregations
) before they start work and the rest of the training within three months of starting. Church personnel who Occasionally Work With or Around Children or Youth
are required to participate in one hour of diocesan approved child sexual abuse awareness education and training (Safeguarding God’s Children - For Parents and Congregations
) before they start their work with children or youth.
3. Standards for Programs with Children or Youth.
Children and youth are protected through the establishment of codes of conduct and structural guidelines for all programs and activities in which they are involved. These standards include descriptions of behaviors that are expected of those participating and such things as who approves new programs, how many adults need to be present and the like. Congregations (and other groups working with children and youth such as camps and conferences) in the Diocese of Iowa are required to abide by the Guidelines for Appropriate Affection
found in Appendix I
. In addition to establishing such standards, church leaders must make sure the standards established are followed. Programs and activities have to be monitored and supervised to do that.
4. Monitoring & Supervision of Programs.
As stated above, programs and activities have to be monitored and supervised to insure that standards are followed. It is the responsibility of the rector (or canonical equivalent) and the vestry or bishop’s committee to make sure programs are adequately monitored and supervised based on at least the following:
A. At least two Church Personnel must supervise activities. To the extent that it is possible in the local situation, these two personnel should be unrelated to one another. When both boys and girls are participating, male and female adults must be present. (It is acceptable for one adult to be with a group of children in a church school or vacation Bible school class as long as the door is open or has a window and there are other adults nearby.)
B. Every program must have established ratios (1:5) for adults and children or youth. Compliance with the established ratio is required at all times, including activities that occur off church premises.
C. Church personnel are prohibited from being alone with a child or youth or multiple children or youth where other adults cannot easily observe them.
D. An up to date list of approved congregation-sponsored programs for children and youth must be maintained in the church office or other place where church records are kept.
E. Church personnel are not permitted to develop activities for children or youth without approval from the rector (or canonical equivalent). Requests to develop new activities should be submitted in writing to the rector (or canonical equivalent) who will decide, consulting with others as needed, whether the plan includes adequate adult supervision.
5. Responding to Problems.
Congregations need to work together to keep children and youth safe. When Church Personnel observe inappropriate behaviors or behaviors that are inconsistent with established standards, they must immediately report their observations. Examples of inappropriate behavior or violations of established standards would be seeking private time with children or youth, taking children or youth on over-night trips without other adults, or selecting or using staff or volunteers without the required screening. Inappropriate behaviors or possible policy violations that relate to interactions with children or youth are to be reported in a timely manner to the immediate supervisor of that person. If the immediate supervisor is not the rector, the supervisor and the person observing the questionable behavior, are to report the concern to the rector in a timely manner. (If the person engaging in the questionable behavior is the rector, the report is to be made to a church warden who is then to submit a Notice of Concern to the Bishop (Appendix F) or discuss the matter with the bishop in a timely manner.) All reports of inappropriate behavior or violations of established standards are to be taken seriously.
6. Child Abuse Reporting
It is Diocesan policy that the clergy of the diocese will make immediate reports to the proper authorities when they have reason to believe that neglect or physical, emotional, or sexual abuse of a minor or a legally dependent adult has occurred. The above policy shall also apply to any employee or volunteer of the Diocese or congregation while he or she is in the service of congregation or Diocese. All incidents of sexual abuse shall be reported to the Department of Human Services in conformity with applicable law.
Although clergy are not currently mandated as reporters under Iowa law, it is the policy of the Diocese that there is a moral and ethical obligation to report child abuse in a manner that does not violate the secrecy of sacramental confession. In addition, it is the policy of the Diocese of Iowa that other Church Personnel report known or suspected abuse or neglect of children or youth to the Department of Human Services. Reports may be made confidentially or anonymously. (See Appendix O for more information regarding reporting to the Department of Human Services.)
In addition to reporting to the state authorities, Church Personnel are required to report any suspected or known abuse of children or youth that may have been perpetrated by Church Personnel directly to the rector (or canonical equivalent) so that immediate and proper steps may be taken to ensure the safely of alleged victims. Reports of suspected or known abuse by Church Personnel are also to be reported to the Diocese of Iowa in one of the following ways: 1. A telephone call, meeting or fax to the bishop. 2. Submit a Notice of Concern (Appendix F) to the bishop.
The Diocese of Iowa (including its congregations, camps, conferences and other organizations) will cooperate with any investigation by state authorities to the fullest extent appropriate and inform authorities that a concurrent internal investigation will be directed by the Diocese itself.
III. KEEPING ADULTS SAFE: Prevention & Response to Boundary Violations and Suspected Sexual Exploitation
► Sexual exploitation is the development or attempted development of a sexual relationship between a person in any ministerial position, lay or ordained, and an individual with whom he or she has a Pastoral Relationship.
► A Pastoral Relationship is a relationship:
Between any clergy person and any person:
• Who attends a congregation or other ministry setting in which the clergy person serves
• Who seeks ministry from the clergy person
Between any clergy person or any duly-appointed lay person, whether employee or volunteer, who is authorized to provide and does provide:
• Pastoral care
• Spiritual direction or spiritual guidance
• Ministration of any Sacrament (other than the distribution of the Bread and Wine by a lay person at a public service of Holy Communion)
• Life leadership, peer coaching
• Hearing a person’s confession, in the course of the duly-authorized ministry and those they serve in the course of these ministries.
The following ministers licensed under Canon III.4: Pastoral Leaders, Worship Leaders, Preachers, Eucharistic Visitors, and Catechists and those they serve in the course of these ministries.
► Sexual exploitation includes, but is not limited to the following actions:
1. Verbal: such as sexual innuendo, indecent proposals, sharing sexual stories, jokes or fantasies, or making inappropriate comments about someone’s appearance.
2. Behaviors: such as inappropriate touching, sending or posting communications with sexual content (correspondence, email text messages, instant messages, photographs, attachments, phone conversations, voice mail, etc).
3. Sexualizing a Pastoral Relationship or relationship between a clergy or lay person and anyone to whom he or she provides ministry (e.g., requesting dates, giving unwanted attention, etc).
Clergy and their church-members should resist forming romantic relationships, especially those that might develop across pastoral lines.
Clergy and Lay Pastoral Care Providers need to be aware of the potential for perceived power inequities between the provider and a counselee. They also need to remain mindful of the vulnerability of someone undergoing or recovering from a crisis or in the midst of a life transition. Similarly, persons in crisis or life transitions (such as divorce, bereavement, career change, or the ordination process) should be encouraged to recognize that they are in a place in life which calls for caution in starting a new relationship, especially a romantic one. This is all the more applicable when the person the individual desires, or who desires the individual, is a trusted counselor, priest, or deacon.
On very rare occasions, an ordained leader and a lay member of the same church may wish to begin dating or find that they have fallen in love. In such instances, the couple must, jointly or individually, contact the Bishop and arrange a meeting to discuss the relationship. Exceptions to the policy on romantic relationships may be made under limited circumstances. In those instances, the Bishop will develop guidelines applicable to the specific relationship, on a case-by-case basis.
B. Safeguards for Preventing Sexual Exploitation of Adults
1. Screening and Selection
Any and all Persons Who Have Pastoral Relationships shall be screened and selected using the following tools and procedures:
Persons Who Have Pastoral Relationships shall be screened before engaging in Pastoral Relationships.
a. Applicants shall be known to the leadership of the congregation for at least six months.
b. Background Screening
• An Application form
(Appendix G) completed by the applicant that includes an authorization for the release of information to conduct background screening and reference checks and that also includes the Code of Conduct
• Criminal Background Check
for people who will be working with vulnerable adults in the home of the vulnerable adult in any state where the applicant has resided during the past seven years. (see Appendix B)
• Sexual Offender Registry Check
in any state where the applicant has resided during the past seven years. (see Appendix C)
• Individual Interview
with the applicant. (see Appendix H)
• Reference Checks
of applicants should include at least one relative outside the congregation and at least one other person outside the congregation. (see Appendix I)
c. All information gathered about an applicant will be carefully reviewed and evaluated to make a determination, in consultation with others as necessary, of whether or not the person is appropriate to engage in Pastoral Relationships.
d. Persons Who Have Pastoral Relationships must have a personnel file. This file is to contain the person’s written application, documentation of references and background checks, including criminal record and sex offender registry, and documentation of participation in Safeguarding God’s People training (sexual exploitation prevention training developed by the Church Pension Fund). Personnel files should be kept in the church in a locked cabinet so that there is reasonable assurance of privacy. Personnel files shall be available to the Bishop, if he so desires, at the time of the Bishop’s Visitation.
e. Persons Who Have Pastoral Relationships who transfer within the Diocese of Iowa and apply for or are asked to or who do undertake a position in which they have Pastoral Relationships are required to undergo the same screening and selection process specified above. This requirement may be met through a transfer of a copy of their personnel file to the new congregation, school, agency, or program together with completion of a new application, individual interview and reference checks with the congregations, schools, agencies or other programs for which the applicant has had Pastoral Relationships since the screening was last done as shown in the applicant’s personnel file.
2. Education and Training
Before any person engages in Pastoral Relationships s/he is required to complete Safeguarding God’s People: Preventing Sexual Exploitation in Communities of Faith training. If that is not possible, this policy must be reviewed and discussed with her/him before s/he has Pastoral Relationships. The rest of the education and training must be completed within six months of beginning to have Pastoral Relationships. All persons who supervise Persons Who Have Pastoral Relationships or are members of decision-making bodies who have the authority to approve the creation of ministries, programs, church activities, or policies involving Pastoral Relationships (such as Standing Committees, Diocesan Councils/Executive Boards, Vestries, and Bishop’s Committees, Boards of Directors for Schools) must complete Safeguarding God’s People: Preventing Sexual Exploitation in Communities of Faith training within six months of becoming a supervisor or decision-maker.
3. Monitoring and Supervising
The monitoring and supervision of programs and activities involving Pastoral Relationships is important for safeguarding adults from sexual exploitation. Monitoring and supervision should include, but are not limited to:
► Maintaining an up to date list of approved Persons Who Have Pastoral Relationships in the church office or other place where church records are kept.
► Requiring that all new activities that include Pastoral Relationships have the approval of the rector or canonical equivalent before they start. Requests to develop new activities should be submitted in writing to the rector. The rector will consider whether the plan for a new activity includes adequate monitoring and supervision.
► Requiring that all Persons Who Have Pastoral Relationships be approved to do so by the rector or canonical equivalent in accordance with the Screening and Selection process above.
► Guidelines for Settings where Pastoral Relationships take place:
• these settings should, whenever possible, be places where casual monitoring by others is convenient (for example along well-traveled hallways or in areas where other Church Personnel work nearby).
• they should be in open, visible spaces or in closed spaces that have windows that remain unobstructed by closed blinds, furniture, plants, or other adornments – a sense of privacy can be maintained by arranging furniture so that Persons Who Have Pastoral Relationships are always visible, but the parishioner or visitor does not feel exposed.
• comfortable chairs set at a 45 degree angle from each other create a good area for conversation – couches and love seats are discouraged but if they are used Persons in Pastoral Relationships should not sit on them with parishioners or other visitors – having furniture that reclines can leave persons open to false allegations of inappropriate behavior.
• if the space has a private entrance, and it is used, be sure staff knows when someone is in the space and when it is being used for Pastoral Relationships.
• artwork should be tasteful without offending the staff or other visitors.
4. Behavioral Guidelines for the Prevention of Sexual Exploitation of Adults
When creating safe boundaries for Persons Who Have Pastoral Relationships, it is important to establish what types of interactions are appropriate and inappropriate. Stating which behaviors are appropriate and inappropriate allows Church Personnel to comfortably show positive affection in ministry, and yet identify individuals who are not maintaining safe boundaries with other adults.
These Guidelines are: based, in large part, on avoiding behaviors known to be used by those who have engaged in sexual exploitation of adults; intended to assist Church Personnel and Congregants in monitoring and supervising behaviors and interactions of Persons Who Have Pastoral Relationships to help maintain appropriate boundaries at all times; intended to be used to make decisions about interactions of Persons Who Have Pastoral Relationships with those with whom they have a Pastoral Relationship; and to be carefully followed by all who are involved in Pastoral Relationships.
Some appropriate interactions, as long as they are welcomed by the recipient, are listed below:
• brief hugs
• pats on the shoulder or back
• kisses on the cheek
• holding hands during prayer
Some inappropriate interactions in Pastoral Relationships and other ministries with adults include:
• inappropriate or lengthy embraces
• kisses on the mouth
• touching sexual areas of the body
• showing affection while in isolated areas such as bedrooms, closets, staff-only areas or other private rooms
• any form of unwanted affection, comments or compliments (spoken, written, or electronic) that relate to a person’s body or appearance that are at all suggestive. Examples would be, “You should wear that outfit more often,” or “You look really hot in those jeans.”
• giving gifts or money to and the receiving of gifts or money from favored individuals
• repeated and/or private meetings with individual adults in settings that might be construed as “romantic”
• repeated electronic communications, such as email or text, especially those that contain personal disclosures or solicitations of an intimate relationship
• seeking excessive private time with a specific adult
• changing one’s manner of dress when in the company of a specific adult
• providing a specific adult with personal access such as one’s personal email address or cell phone number if that is not the norm
5. Responding to Problems
If you believe that you or someone else has been subjected to sexual exploitation, actions that violate this policy or inappropriate behavior, you may make your concerns known to the offending person if you are comfortable doing so, or you may report your concerns in accordance with the following:
Reports of suspected or known sexual exploitation may be reported to: the rector or clergy person in charge of the congregation, the Senior Warden of the congregation, or the Bishop via any of the following: telephone call, e-mail, letter, fax, in-person meeting, filing a “Confidential Notice of Concern
”. (Appendix L)
Church Personnel are required to report any suspected or known policy violations to the rector or clergy person in charge of the congregation. All reports of sexual exploitation, policy violations or inappropriate behavior under this policy will be taken seriously.
IV. Keeping Adults Safe: Preventing & Responding to Sexual Harassment
► Sexual harassment includes unwelcome sexual advances and requests for sexual favors. Other unwelcome conduct which may constitute sexual harassment includes, but is not limited to, the following:
• repeated sexual innuendos, sexual epithets, derogatory slurs, off-color jokes (for example, jokes that include sexual language, innuendo, references, scenarios, etc.); propositions, threats, or suggestive or insulting sounds (for example, comments about body, sexuality, etc., including insults and innuendo) even if the comment is about someone else;
• inappropriate e-mail (for example, e-mail that includes sexual jokes or other references of a sexual nature about any person, gossip or speculation about a person’s sexuality, sexual practices, sexual health, pregnancy, virility, etc.). This includes e-mail that was sent accidentally, for example by hitting the “forward” button instead of “reply,” or forgetting that a particular individual or worker is on one of your group lists.
• derogatory posters, cartoons or drawings (for example, cartoons and calendars that include nudity, sex acts, provocative poses, innuendo, sexual language, etc.);
• suggestive objects or pictures (for example, photographs that include nudity, sex acts, provocative poses; wallpaper, Screensavers, or other electronic displays of a sexual nature);
• graphic commentaries; leering; or obscene gestures (for example, vulgar gestures, gestures simulating sexual acts, “shooting the finger,” kissing the air toward someone or licking the lips in a sexually suggestive or provocative manner).
• Unwanted physical contacts (including touching, interference with an individual’s normal work movement, unwelcome displays of romantic or sexual affection, aggressive physical contact or assault); and
• Making or threatening reprisals to an individual who opposes, objects to or complains about sexual harassment; possession of inappropriate material of a sexual nature in the Church or its display, duplication, or transmission.
Such verbal and physical conduct may constitute harassment when:
A. Submission to such conduct is made either explicitly or implicitly a term or condition of an individual’s employment or other Church work;
B. Submission to or rejection of such conduct by an individual is used as a basis for employment or other Church work decisions affecting such individual;
C. Such conduct has the purpose or effect of unreasonably interfering with an individual’s work performance or creating an intimidating, hostile or offensive working environment.
All church personnel, whether supervisory or non-supervisory, and whether paid or volunteer, are prohibited from engaging in the conduct prohibited by this policy.
The Church will not take any action in retaliation against any Church Personnel who, in good faith and with a genuine belief that he/she has been sexually harassed, brings or voices a complaint pursuant to this Policy or otherwise opposes sexual harassment. In addition, the Church will not tolerate any retaliatory acts by other individuals. Retaliation is a serious violation of Church policy and applicable law. If you believe you have been subjected to retaliation in violation of this Policy, you should report your complaint immediately in the manner specified in Section B below. Individuals will be subject to discipline, up to and including termination if they are found to have retaliated against an individual because such individual (A) in good faith and with a genuine belief that he/she has been subjected to sexual harassment, made an honest complaint about such conduct, (B) participated honestly and in good faith in any investigation into a sexual harassment complaint, and/or (C) in good faith opposed acts of sexual harassment.
► Church Personnel
For purposes of this Policy, the term “Church Personnel” shall mean:
a. All clergy whether stipendiary, non-stipendiary, or otherwise who are engaged in ministry or service to the Church;
b. All paid personnel (including Church employees) whether employed in areas of ministry or other kinds of services by the diocese, its congregations, schools or other agencies.
c. Those who contract their services to the diocese, its congregations, schools, or other agencies;
d. Volunteers, including any person who enters into or offers him or herself for a Church related service, or who actually assists with or performs a service, whether or not they have been selected or assigned to do so. Volunteers include but are not limited to members of advisory boards, vestries, bishop’s committees and boards of directors.
e. All persons in the ordination process including persons serving in field education assignments.
► Church Employees
For purposes of this Policy, the term “Church employees” shall mean all individuals hired by the Church who are employees of the Church for purposes of federal, state and/or local discrimination and harassment laws.
► Supervisors and Decision-Makers
For purposes of this Policy, the term “supervisors and decision-makers” shall mean:
a. All persons who have the express authority to hire, select, supervise, discipline, promote, demote, terminate, set compensation or other terms and conditions of employment;
b. All persons who have the express authority to recruit, duly appoint, select, license, discipline, supervise, terminate, or set terms and conditions of volunteer service;
c. All members of decision-making bodies who have the authority to approve the creation of ministries, programs, Church activities, or personnel policies;
d. Standing Committees, Diocesan Councils/Executive Boards, Vestries, and Bishop’s Committees who appoint or approve Persons Who Have Pastoral Relationships as defined in this Policy including all Standing Committees, Commissions on Ministry, Vestries, Boards of Directors for Schools, and the like.
B. Procedure for Reporting Suspected Sexual Harassment and/or Retaliation
1. General Procedures Applicable to All Church Personnel
If you believe that the actions or words of a supervisor/manager, co-worker, customer, vendor, volunteer, or other individual in the Church constitutes illegal or prohibited sexual harassment, you have a responsibility to promptly report that behavior to the Church’s management. Prompt reporting enables the Church to stop the sexual harassment, before it becomes severe or pervasive. If you believe you have been the victim of any form of sexual harassment or retaliation, you must promptly give notice of your complaint to one or more of the following:
1. Your supervisor;
2. Anyone in your supervisory chain;
3. The rector of the congregation;
4. A warden of the congregation;
5. The bishop [or other designated person in the diocese]; and/or
6. Chancellor or vice-chancellor of the diocese.
You are not required to complain to your supervisor or within your chain of command. In addition to reporting the offending behavior to one of the people listed above, you are encouraged to speak directly to the individual whose conduct you find objectionable. You are not required to do this and it is suggested that you should do so only if you are comfortable with that action. If you decide to speak directly to the person involved, you may find that clear communication can sometimes resolve an issue immediately, as well as build greater understanding between individuals in the Church.
You may formally or informally complain to any of the above personnel via any of the following:
All supervisors and decision-makers are required to report all formal and informal complaints, as well as any suspected or known policy violations, immediately to the rector of the congregation (for congregations) or bishop (for dioceses), even if you ask the supervisor or decision-maker to keep the complaint confidential, or indicate that you do not wish to file a formal complaint. Church Personnel are required to report immediately any suspected or known policy violations to the rector of the congregation.
All supervisors and decision-makers are expected to act promptly and appropriately to prevent (1) sexual harassment in the Church, and (2) retaliation against those who make a good faith complaint of sexual harassment, or those who participate honestly and in good faith in either an investigation of a complaint or oppose illegal or prohibited sexual harassment in the Church.
All complaints of sexual harassment will be reviewed and investigated promptly and impartially by the Church’s management and/or its designee. Complaints may be made orally or in writing. Once Church management receives notice of any complaint of sexual harassment it will swiftly determine whether or not a fact-finding investigation is necessary. If it is determined that a fact-finding investigation is necessary, it will be launched promptly. If necessary, intermediate measures may be taken before completing the investigation to ensure that further sexual harassment does not occur.
Moreover, the Church will protect the confidentiality of the allegations to the extent possible; however, no individual can be promised or guaranteed strict or absolute confidentiality. For example, information may have to be disclosed to those officials and/or Church Personnel with a need to know in order to carry out the purpose and intent of this Policy.
Corrective or disciplinary action will be taken against any Church Personnel found to have engaged in sexual harassment. Such action may include counseling and/or appropriate disciplinary measures, up to and including termination.
As the complaining party, you will be given notice, in a timely fashion, of the outcome of the investigation of any formal or informal complaint.
2. Additional Options for Church Employees, Not Volunteers
This section provides additional options for Church employees, not volunteers
, who believe they have been the victim of any form of sexual harassment, as prohibited by federal, state or local law.
If you are a Church employee, not a volunteer
, as defined under this Policy and you believe you have been the victim of any form of illegal sexual harassment, in addition to the procedure set forth above, you also have the option of consulting with an attorney and/or filing a complaint with the Iowa Civil Rights Commission, Grimes State Office Building, 400 East 14th Street, Des Moines, IA 50319, Tel: (515) 281-4121 or Toll Free 1-800-457-4416, Fax: (515) 242-5840, http://www.state.ia.us/government/crc/
As a general matter, the time frame for filing a complaint with the Iowa Civil Rights Commission is three-hundred (300) days from the date of the alleged act of unlawful sexual harassment. See Iowa Code section 216.15(13)
Iowa cities with populations greater than twenty-nine thousand are required to maintain an independent local civil rights agency or commission. Contact information for those agencies and commissions may be obtained from the Iowa Civil Rights Commission or its website, http://www.state.ia.us/government/crc/
These time limits typically do not run from the date that the complaint made to the Church is resolved but from the date the act of sexual harassment is alleged to have occurred. Please note that this is not legal advice.
Individual employees are responsible for confirming the time frames and other requirements for filing a complaint with these administrative agencies by contacting the agencies themselves and/or legal counsel.
Nothing in this posting or in the Church’s sexual harassment policy creates any legal rights that did not otherwise exist nor does the Church admit that it is covered by or subject to any federal, state, or local laws.
C. Education and Training Requirements
1. Church Personnel
Church Personnel are required to participate in Safeguarding God’s People: Preventing Sexual Harassment of Church Workers training. Existing Church Personnel must be trained within three (3) months of the effective date of this Policy. New Church Personnel must be trained before they start work in their Church position. If that is not possible, the Policy must be reviewed and discussed with them before they start work and the training must be completed within six months of starting.
2. Supervisors and Decision-Makers
Supervisors and decision-makers must complete Safeguarding God’s People: Preventing Sexual Harassment of Church Workers training within six months of the effective date of this Policy, or of becoming a supervisor or decision-maker.
V. Diocesan Procedures for Responding to Complaints of Violations of Sexual Boundaries
Information received by anyone in the diocese concerning sexual boundary violations by a cleric
shall be forwarded to the diocesan Intake Officer for investigation and action in accordance with Title IV of the Canons of the Episcopal Church
(Ecclesiastical Discipline), as revised July 1, 2011. Whenever a report is made to an Intake Officer, the Bishop is required to provide an appropriate pastoral response. This shall include an explanation of the steps that will be taken to investigate the complaint and, when appropriate, providing the complainant or other interested person with information concerning the Church’s procedure for resolving such matters, either by conciliation, agreement, or contested hearing.
The diocese shall publicize methods and means of reporting information concerning allegations of sexual misconduct and other offenses. Details of Title IV procedures may be found at
Reports of sexual boundary violations by a lay volunteer
affiliated with the Diocese of Iowa shall be immediately forwarded to the Standing Committee. These complaints of sexual boundary violations may involve another adult, dependent adult or child.
1. For the purposes of this policy adult lay volunteers will be considered to be peers of other adults, and unless the action is illegal, any sexual activity will not be considered the responsibility of the church to monitor or rectify. Pastoral support will be offered to both parties in assessing and dealing with the personal dilemma posed.
If a complaint is made by one adult against another adult volunteer alleging criminal behavior against him/herself or another adult, it will be the responsibility of the complainant to make a criminal complaint to the secular authorities. The person making the complaint will at all times be treated with respect, and if the complaint results in a conviction, the perpetrator will be relieved of any leadership responsibilities.
2. If the complaint involves criminal activity perpetrated against a child or dependent adult, the legal authorities will be informed immediately. While the matter is investigated, the accused volunteer will withdraw without prejudice from all leadership positions. The parish clergy will not, while the complaint is under investigation, hear the formal sacramental confession of the either the accused or the complainant; but will make every effort to provide for ongoing pastoral care for both parties. Both the complainant and the accused will refrain from discussing the case with the congregation at large.
If the complaint is found to be true, the perpetrator will resign formally from any position of responsibility in the church and will be barred from further service for a period of time to be determined by the nature of the charges. Assuming that the misconduct is against a child, the perpetrator will be permanently prohibited from further ministries involving children or youth.
C. Reports of sexual boundary violations by a lay professional employee affiliated with the Diocese of Iowa shall be immediately forwarded to the Standing Committee. These complaints of sexual boundary violations may involve another adult, dependent adult or child.
Complaints made against lay professional employees (e.g., paid youth directors, Directors of Christian Education, Music Directors) of the church will be handled carefully, in accordance with employment law as well as the church’s policies and procedures. A carefully written job description will include directions about expectations regarding dating relationships with members of the congregation. In the event of a complaint involving a child or dependent adult, once again the appropriate legal authorities will be notified, and the accused will be removed from any supervision of or work with children and youth. Where the lay employee directly supervises adult volunteers, the professional will be expected to refrain from exploitative relationships with those supervised.
List of Appendices
A. Application (including release form) for Ministry with Children & Youth
B. How to Conduct a Criminal Background Check
C. How to check the Sexual Abuse Registry in the State of Iowa
D. How to Check References - Ministry with Children & Youth
E. Guidelines for Appropriate Affection - Ministry with Children & Youth
F. Confidential Notice of Concern - Ministry with Children & Youth
G. Application (including release form) - Ministry with Adults Involving Pastoral Relationships
H. Specialized Questions for Interviewing People Interested in Ministries with Adults Involving Pastoral Relationships
I. Specialized Questions for References - Ministries with Adults that Involve Pastoral Relationships
J. Guidelines for Providing Counseling
K. Code of Conduct for Persons Who Have Pastoral Relationships
131st Annual Convention
1. We reaffirm the tithe as the minimum standard of our own giving and of our witness in the world.
2. We urge that every unit of the Church should look beyond its own parochial needs and continue to hold up Mission as a priority of our giving and spending.
3. It should be recognized that outreach includes commitment of our time (our human resources) as well as the allocation of our monetary resources.
4. The Church should recognize that faithful stewardship requires not only sacrificial giving but care in allocating responsibly the resources entrusted to it.
5. The proportionate allocation of resources to international, diocesan, and parish levels should be determined by the most effective way in which the tasks of the Church including its outreach activities can be carried on and administered.
In adopting these guidelines, this convention expects that as they are followed at least fifty percent of the budgets at national, diocesan, parish, and mission levels will be spent for purposes and activities beyond ourselves.
SURPLUS DIOCESAN BUDGETARY FUNDS
Each year, if and when it shall appear to the Committee on Ways and Means that the budgetary items for the current fiscal year shall have been funded and that there shall appear to be an actual monetary surplus, the Committee shall notify the Board of Directors of the Episcopal Corporation of the amount of such anticipated surplus. The Board of Directors is authorized to take immediate, appropriate action; to develop additional programs for the extension of Christ’s Church; and/or to expend such funds for the Mission of the Church at home or abroad, in order to utilize such funds as responsible stewards of God’s gifts.
WORKING CAPITAL SUPPLEMENT
As Revised by Diocesan Convention
It shall be the policy of the Diocese of Iowa, that at the end of each year the Working Capital Supplement shall be adjusted to be equal to at least 20%, but not more than 25%, of the following year’s budget.