Part 1 of 6

Applying the Ministerial Exception to Church Employees

Understanding this key legal doctrine, how it works, and when it matters—or doesn’t—for specific positions.

The ministerial exception is a valuable legal protection allowing churches to make internal employment decisions without the fear of government intervention or entanglement.

This article aims to help leaders learn how the ministerial exception does—and does not—apply to employees and properly use it to maximize its effectiveness. Doing so requires developing a working knowledge of the legal doctrine as well as understanding key legal rulings where the exception has applied. Here are two examples that merit mentioning as we begin this article, along with this series, on employment law for churches:

  • In January 2012, the United States Supreme Court unanimously decided a teacher could not sue her Christian school employer for violating the Americans with Disabilities Act because her employment met the ministerial exception to employment laws. Hosanna-Tabor Evangelical Lutheran Church & School, v. EEOC, 565 U.S. 171 (2012).
  • In July 2020, the United States Supreme Court decided two teachers could not sue their Christian school for age discrimination under the Age Discrimination in Employment Act (in one instance) or disability discrimination under the Americans with Disabilities Act (in the other instance) because the teachers’ employment met the ministerial exception to employment laws. Our Lady of Guadalupe School, v. Morrissey-Berru, 140 S.Ct. 2049 (2020).

These landmark decisions validated the concept of the ministerial exception, cementing the doctrine’s role in church employment matters.

Series Overview

This series of articles on church employment aims to give clarity, offer best practices, and encourage tax and labor law compliance in several key areas of church employment:

Part 1 Applying the Ministerial Exception to Church Employees

Part 2 Developing Strong Job Descriptions for Employees and Volunteers

Part 3 Internships: Blessings or Blind Spots?

Part 4 The Importance of a Legally Sound Employee Handbook

Part 5 Title VII and Church Employment Practices

Part 6 The Remote Worker and the FLSA

This first article in my series begins by explaining the concept of religious autonomy and briefly discusses Supreme Court cases that form the basis of the ecclesiastical abstention doctrine, a pioneering legal doctrine supporting religious autonomy. From there, I explain how religious autonomy and the ecclesiastical abstention doctrine paved the way for the ministerial exception.

I then further explore the ministerial exception’s scope, describing how courts determine if a job description fits within that scope. I conclude with practical ways to apply the ministerial exception to common departments or employment areas in the church.

My prayer is that church leaders become better educated about the ministerial exception and more readily equipped to use it appropriately for their employment decisions.

Religious autonomy and the ecclesiastical abstention doctrine

The historical concept of religious autonomy is well established in the United States. Referred to in the courts as the ecclesiastical abstention doctrine, this concept is the key to understanding the ministerial exception and its application to employment decisions involving religious organizations, including churches, and certain employees.

Based on the freedom of religion clauses of the First Amendment to the US Constitution, the ecclesiastical abstention doctrine prohibits the government from intruding into religious or spiritual decisions within a religious organization.

All Supreme Court decisions in this area employ a “totality of the circumstances” test to apply the ecclesiastical abstention doctrine rather than focus on a specific set of facts. When weighing whether to apply the doctrine to a church’s employment decisions, courts use a specific version of this test called the ministerial exception. With this test, the court applies the totality of the circumstances related to the employment decision to determine whether the government’s intrusion into that decision may violate the religious autonomy principle. This principle means that the government must abstain from ordering the church or other qualified religious employer to make a different employment decision with respect to a worker involved in religious or spiritual matters of the employer.

Court decisions paving the way for the ministerial exception

Understanding the history of judicial decisions forming the ecclesiastical abstention doctrine helps explain how the ministerial exception came into existence and has evolved through the present day. The first significant legal ruling establishing the ecclesiastical abstention doctrine dates back nearly 150 years.

Read More

Explore cases recognizing the ministerial exception and cases not recognizing the ministerial exception in attorney Richard R. Hammar’s Pastor Church & Law.

Watson v. Jones

In Watson v. Jones, 13 Wall. 679 (1872), the Supreme Court found that the government cannot intrude into a church’s internal governance unless there is either an allegation of fraud or the court can apply a neutral law to resolve the dispute without considering the beliefs of the church.

Stated another way, churches have the right to govern themselves and make decisions without governmental interference into religious polity. The government cannot become involved in the church’s internal decisions because doing so violates the First Amendment.

Serbian Eastern Orthodox Diocese v. Milivojevich

A little more than 100 years later, the Supreme Court reaffirmed this First Amendment principle in Serbian Eastern Orthodox Diocese for United States and Canada v. Milivojevich, 426 U.S. 696 (1976), a case involving a dispute over control of the American-Canadian Diocese of the Serbian Orthodox Church, including its property and assets. Both federal and state courts frequently cite this ruling and Watson v. Jones to find that the government cannot intrude into a church’s internal decision-making.

These decisions play a crucial role when one considers what unfolded during the 20th century. The federal government began regulating the relationship between an employer and its employees. These employment laws and regulations extend to all employers, including religious employers. By the middle of the century, the courts, out of concern for potential violations of the First Amendment, started applying the First Amendment to employment cases involving religious organizations.

The “beginning” of ministerial exception cases in employment law

The courts based these decisions on the ecclesiastical abstention doctrine. In 1972, using Watson v. Jones as its basis, the Fifth Circuit Court of Appeals applied the ecclesiastical abstention doctrine to prevent the court from considering a claim filed by a minister against her church under Title VII of the federal Civil Rights Act of 1964. McClure v. Salvation Army, 460 F.2d 553 (5th Cir. 1972). Frequently cited as the beginning of the “ministerial exception” cases in employment law, the court observed:

The relationship between an organized church and its ministers is its lifeblood. The minister is the chief instrument by which the church seeks to fulfill its purpose. Matters touching this relationship must necessarily be recognized as of prime ecclesiastical concern. Just as the initial function of selecting a minister is a matter of church administration and government, so are the functions which accompany such a selection. It is unavoidably true that these include the determination of a minister’s salary, his place of assignment, and the duty he is to perform in the furtherance of the religious mission of the church.

In the nearly 50 years since McClure, over 200 lower courts and over 35 appellate courts have considered the ministerial exception when an employee claims a religious organization violated an employment statute. The lower courts have applied the ministerial exception well beyond churches and beyond church-recognized clergy. They have applied the ministerial exception to many positions and virtually every employment law in existence. See the chart for key details of more than 40 appellate cases.

Scope of the ministerial exception

Frequent errors made by churches

Based on the way courts have shaped the ecclesiastical abstention doctrine, and along with it, the ministerial exception, churches possess broad latitude regarding how they handle their affairs, especially in the realm of employment. But common errors made by both churches and their professional advisors, including legal counsel, often result in a limited application of the ministerial exception.

Understanding the ministerial exception’s true scope can help ensure it retains its effectiveness. And while many advisors worry about the potential over-application of the principles, it is equally (if not more) essential not to limit the principles’ application. Doing so works only to the detriment of churches.

Distinguishing between tax law and employment law tests

One of the most common errors involves too narrowly defining who falls under the exception. Churches frequently limit the ministerial exception’s application by incorrectly limiting the ministerial exception only to their clergy or recognized ministers. This error arises because church management is already conditioned to treat clergy differently for tax purposes. Those who follow this train of thought do a disservice to the church.

Only licensed, ordained, or commissioned ministers qualify for treatment as ministers for tax purposes, so it seems natural and logical to apply this requirement to the ministerial exception. But the tax law test for treatment as a minister differs from the employment law test. The employment law concept is much broader than the tax concept. No ministerial credential is required for the application of the ministerial exception.

Additionally, the tax law concept is concerned with the time spent on religious duties. The employment law concept is more concerned about the importance of the religious duties. The ministerial exception may apply to positions throughout the church involved with delivering and disseminating the church’s faith and message.

Another common error made by churches involves a mistaken belief that the ministerial exception only applies to specific employment laws. Ministerial exception prevents the application of all federal and state employment statutes. No exceptions exist to this rule.

A final word of caution on the ministerial exception

The ministerial exception does not bar all civil lawsuits against a church by employees who fall under the ministerial exception. All courts have refused to apply the ministerial exception to torts and similar causes of action, enabling them to proceed through the judicial process.

Also, some courts have allowed sexual harassment claims to go forward because they create issues mixed between Title VII (sex discrimination) and torts (invasion of privacy, defamation, intentional infliction of emotional distress, bullying). Also, some courts have allowed claims under Title VII for a hostile work environment despite qualifying for the ministerial exception. The courts have also allowed suits based on sexual misconduct that are brought by employees who, for employment law purposes, would likely qualify for the ministerial exception.

However, it is also worth noting that some courts have applied the ministerial exception to certain breach-of-employment-contract claims because the reason for the breach involves the employee violating the church’s religious beliefs. In those situations, the lawsuits are not allowed to proceed.

Lastly, churches also frequently err because they impose higher involvement in religious duties than the law requires. In Hosanna-Tabor, the Supreme Court rejected the view that the worker must perform religious duties most of their work time. Instead, churches should focus on the significance of an employee’s religious duties. The teacher in the Hosanna-Tabor case lead a 15-minute devotion out of a 6-hour instruction day. But she also incorporated the church’s teachings into each subject when appropriate. This level of religious activity was sufficient to support the application of the ministerial exception to her.

The “totality of the circumstances” test

Although there is no rigid formula in determining whether the ministerial exception applies to an employee, the courts consider the totality of circumstances by relating the employee’s duties to the church’s religious functions. The courts focus on four areas of inquiry:

  1. the employee’s formal title;
  2. education or training;
  3. the employee’s use of the title; and
  4. the “important religious functions” the employee performed. The last factor is the most important.

Frequently, the courts defer to the church’s determination of who qualifies for the ministerial exception. As a result, churches must classify positions as subject to the ministerial exception in their internal documents, such as job descriptions. The courts and government regulators rely on job descriptions as one of the most critical documents in determining whether a position qualifies for the ministerial exception.

A job description must accurately reflect an employee’s position

The church’s definition and explanation of an employee’s role in the life of the church’s activities are important. Job descriptions must accurately reflect the spiritual or religious nature of the position.

Caution. Often, a church copies job descriptions from a secular source, resulting in job descriptions that fail to reflect a position’s spiritual or religious nature. The secular title may not reflect the religious significance of the position, and the educational requirements may not reflect the religious training needed for the job. The job description also will not describe how the position accomplishes the church’s religious mission.

If the job description fails to address the ministerial exception factors, the position, as described, will not qualify for the exception, and the religious employer may be forced to try to prove the ministerial exception applies to the employee by other means or evidence.

Job descriptions and employment contracts should require employees to carry out the church’s religious mission and specify their work evaluations include evaluating their spiritual responsibilities. The church must view the position as playing a vital role in carrying out the church’s mission and state as much in the job descriptions and contracts.

Explicitly stated duties should include assisting others in participating in religious activities, praying with others, and attending church services, as applicable. A job description should also require the individual to perform all duties and conduct their personal lives according to the church’s teachings and practices. Additionally, in most ministerial exception positions, the employee should be leading others to live according to the church’s teachings and practices.

Job descriptions should address the following factors.

The level of religious training required for the position

The courts do not look for a seminary degree. Instead, they focus on what religious education is required for the position. The church may have different educational requirements for different positions.

A youth minister position might require Bible school courses, while the church might require a childcare worker to complete a workbook and Bible class that reflects the church’s teachings. The church might believe that completing particular Bible study courses at the church is sufficient.

In other cases, regular attendance at the church over an extended time frame might suffice for the religious training. A new employee orientation class including teachings on the church’s beliefs and practices might be appropriate sometimes.

Some courts separate personal religious training from professional religious training for the position held. For these courts, preparation to lead others in the faith is what separates personal religious training from more professional religious training.

The key concept here is that the job description includes details about the religious training needed for this position and any additional training to maintain the position.

The church’s formal title for the employee and the title the employee uses to describe his or her job

The courts and the US Department of Labor (DOL) caution placing too much importance on the title. At the same time, titles frequently play a role in determining whether the ministerial exception applies. Some courts interpret this factor to include the employee’s subjective perception of their role at the religious employer. Stated another way, did the employee believe that they were carrying out the religious or spiritual mission of the church as part of their job duties?

A job title should reflect the position’s spiritual responsibilities, and if appropriate, churches should use “Pastor” or “Minister” in the title.

Suppose the employee writes communications to members about the church’s activities, beliefs, and practices. An appropriate title might be “Spiritual Communications Director” instead of “Communications Director.”

However, the church should also avoid over-spiritualizing position titles. Naming the facilities’ employees “Levites” as keepers of the “temple” will not qualify them for the ministerial exception.

Job titles should reflect the position’s spiritual or religious duties and responsibilities and reflect how congregants view the position.

Whether the employee must perform job duties according to the church’s theological beliefs and standards

Workers carrying out the church’s mission should perform their duties consistent with the church’s theological beliefs and standards.

For example, suppose the position involves leading a parenting class. In that case, the job description should require the worker to teach the parenting class consistent with the church’s theological beliefs and standards. The job description should require the worker to follow biblical standards in parenting his or her children as well.

Since the worker represents the church to the world at large, a church should also require the worker to abide by its teachings on a 24/7 basis. The key concept is that the church’s written policies and procedures require the employee to perform duties and to live in agreement with the church’s teachings.

Whether the employee’s job duties reflect a role in conveying the church’s message and carrying out its mission

The job description should describe how the position fits within accomplishing the church’s religious mission. It should also include how the position communicates the church’s message to its members and those outside the church.

Suppose the position includes drafting messages for the church’s social media accounts. In that case, the job description should include how social media communicates the gospel on behalf of the church.

The description also should require the worker to be familiar with the church’s doctrine and its practical application.

Additionally, it should require that all posts agree with the church’s theological beliefs. It might also require the worker to draft messages that seek to reach the unchurched or those who have drifted from the church.

Whether the employee selects or creates religious content

The job descriptions should provide detailed guidelines for workers who select or author content. The worker need not create content as a preaching pastor does. But the worker might select a religious class curriculum or select content from the pastor’s sermons for newsletters or social media, for instance. Such types of creation and selection should be specifically noted and described to demonstrate the responsibilities and requirements intertwined with religious functions.

Caution. Simply selecting content from the pastor’s sermons might not be enough to qualify for a ministerial exception. See “Media and communications” below.

Whether the employee is charged with leading others toward maturity in their faith and teaching the church’s religious beliefs

If the position involves educating others about the faith or leading others in discipleship training, the job description should explain how the position educates or trains others about the religion. While this factor applies to teachers, it also covers anyone who plays a role in helping other believers understand the church’s faith and religious practices. This factor also covers those whose jobs include praying for and with others.

Whether the church periodically reviews the employee’s required religious skills and responsibilities

Measuring spiritual tasks can be challenging. Finding ways to measure spiritual tasks objectively can be even more challenging. But the job description should include objective standards for the position’s spiritual duties.

The job description should identify the worker’s supervisor and the religious skills and performance expected for the position. For example, perhaps the worker must post to social media at least 40 times per day, and at least half of those posts must include a religious value of the church. Or, for example, a director of pastoral care might include a specific number of home visits per week.

Whether the church educates the employee to support its ministry of the gospel

If the church values the worker’s religious duties, the church should also find continuing education to improve those religious duties. Nothing prevents the church from creating and hosting continuing religious education classes.

Most churches already require continuing religious education for their pastors. The challenge comes in finding appropriate continuing religious education for positions outside of pastors. For example, the church might require childcare workers to complete an annual course on how to relate the gospel to preschool children.

The bottom line: Minimum continuing education requirements should always be reflected in job descriptions.

Digging Deeper

Part 2 in this series takes a deeper look at the topic of job descriptions, creating a framework for analyzing specific positions and helping church leaders explore changes they can make to affect the outcome.

Applying the ministerial exception

Churches must intentionally seek to understand and apply the ministerial exception. Since an employee’s duties are the core of the analysis, it helps to understand how the concepts may be applied in various church areas and departments.

Administrative support

Administrative support positions would likely not qualify for the ministerial exception. These positions usually do not have independent spiritual duties.

Benevolence

The person in charge of the benevolence ministry can usually qualify for the ministerial exception. Employees who meet and pray with applicants for assistance also usually qualify for the ministerial exception. Those employees with administrative or clerical support functions, however, rarely qualify for the ministerial exception.

Children or youth

The person in charge of children or youth ministries likely qualifies for the ministerial exception since they will be charged with the department’s overall spiritual direction.

Department leaders will be directly involved in disseminating a church’s religious messages and/or indirectly involved through the selection, creation, or approval of the department’s materials and programs.

Other workers may also qualify if they are actively involved in training children or youth in the faith.

Counseling

If counselors must follow the church’s teachings and doctrine, they likely qualify for the ministerial exception.

Custodial

Custodial caretakers would likely not qualify. These positions usually do not have independent spiritual duties.

Facilities

The courts have yet to approve a position with only duties related to facilities management. One court approved a position that has facilities responsibilities in addition to ministerial responsibilities.

Finance

The courts have yet to approve a ministerial exception position in the finance area. It is unlikely a business administrator qualifies for the ministerial exception unless they have religious duties outside the business office.

There may be instances when a finance-related role encompasses duties triggering the ministerial exception. Suppose, for instance, the Pastor of Administration has religious duties, such as teaching a religious class or regularly serving in the pastoral care rotation as a part of the mandated duties. In this case, the position comes closer to qualifying for the ministerial exception.

Again, special circumstances likely must be present with finance-related positions. Any application of the ministerial exception in finance and administration areas should be carefully considered and may require the input of professional advice.

Interns

Interns may qualify for the ministerial exception if they have spiritual duties and responsibilities. If the intern’s primary goal is to observe others conducting ministry, he or she likely does not qualify for the exception. If the intern’s primary duties support a department, he or she likely does not qualify for the ministerial exception. But if the position has ministerial duties and responsibilities under the supervision of a minister, then the position might qualify for the ministerial exception. For example, the intern who is required to teach specific religious classes or participate in spiritual counseling or pastoral calls may qualify for the ministerial exception.

Digging deeperPart 3 in this series delves further into the topic of interns and internships.

Media and communications

Departments encompassing media and communications may present some of the most challenging worker classifications for the ministerial exception.

The test looks at the totality of the responsibilities, not only specific tasks. If a position requires the creation or review of media that communicates the church’s message, the position likely qualifies for the ministerial exception. If the position repeats a spiritual message created by others, then the position likely does not qualify.

For example, a position that only creates presentation materials to accompany the sermon likely does not qualify. Also, a position that only posts snippets from a sermon on social media likely does not qualify. But a position that selects the snippets from a sermon that best illustrates the church’s message and expounds on ways the information furthers the church’s message might qualify.

Music and worship

Music is considered a significant avenue through which a church’s spiritual goals are accomplished. The person in charge of the music ministry generally qualifies for the ministerial exception because of his or her significant influence over this crucial church programming area.

Individuals in charge of selecting music included in worship services will also likely qualify since music selection constitutes a spiritual message.

Worship leaders also likely qualify for the ministerial exception since they are influential in the spiritual direction of worshipers and the services they attend.

Vocalists and musicians may not qualify unless they have responsibilities related to content selection. Simply following the leading of a worship leader or choir director does not create a spiritual duty. Likewise, the administrative support positions associated with music and worship rarely qualify for the ministerial exception.

Pastors or ministers

Every person possessing a ministerial credential and conducting typical ministry responsibilities will likely qualify for the ministerial exception. Even if a position does not have a formal minister credential, it will likely qualify if a credentialed minister typically fills it. Typical ministry responsibilities include preaching and teaching, creating spiritual messages, and the congregation’s pastoral care.

The church usually looks at the executive pastor as one of its spiritual leaders, frequently requiring a ministerial credential. But some executive pastors only have management or operational duties. If so, the church should carefully scrutinize the job description to include any actual or expected religious duties. Frequently, executive pastors act as a pastor to the staff, so their spiritual responsibilities lie toward the staff instead of the members. The job description should reflect that responsibility.

Schools and daycares

The person in charge of the church-operated school or daycare usually qualifies for the ministerial exception, provided they are responsible for the school’s spiritual direction and involved in selecting and/or approving the weaving of the spiritual teaching into the educational instruction.

Teachers with mandatory spiritual duties and responsibilities also usually qualify. Teachers who teach only secular subjects and have no responsibility to train the students spiritually rarely qualify.

School guidance counselors usually qualify if required or expected to include a spiritual component to their counseling duties. Administrative or clerical support positions rarely qualify for the ministerial exception, though.

Never underestimate the importance of applying the ministerial exception

The ministerial exception is available to every religious organization and likely applies to some positions in every church.

While this article describes some of the analysis, each church should engage a knowledgeable human resources professional or employment law attorney to correctly classify positions that do not easily fit within the exception.

Every church should engage an employment law attorney if any employee files a complaint with a state or federal employment regulatory agency.

If a DOL examiner asks to audit a church’s compliance with employment laws, the church should engage a competent employment law attorney to represent it.

The bottom line: The ministerial exception offers important legal protections to churches. Its well-developed history, starting with the First Amendment of the Constitution and continuing through numerous decisions made by the Supreme Court and federal courts, reinforces the doctrine’s validity and value. Churches do well to understand its unique history and its comprehensive scope, and then use it effectively for positions carrying spiritual functions and responsibilities.

Reviewing the ministerial exception’s applications is a church’s first line of defense in any complaint lodged by an employee or a regulatory agency. It should be done long before any sign of trouble ever arises.

Through careful assessments of positions, titles, and job descriptions, leaders can avoid common errors, limit legal vulnerabilities, and maximize protections their churches are rightly entitled to receive.

The author thanks CPA Elaine Sommerville for her useful comments and edits to this article.

Return to series home page.

Frank Sommerville is a both a CPA and attorney, and a longtime Editorial Advisor for Church Law & Tax.

Part 2 of 6

Developing Strong Job Descriptions for Employees and Volunteers

Well-crafted job descriptions are critical to each church’s mission and proper functioning.

While often neglected, well-crafted job descriptions support the church’s mission. They also enhance ministry effectiveness and the effectiveness of those who do ministry, assist in legal and tax compliance areas, and so much more. Besides summarizing essential job responsibilities, the type of work performed, qualifications, and skills for a position, good job descriptions may include information about the church’s culture, mission, and benefits. In fact, a well-crafted job description functions a lot like DNA.

Job descriptions are a church’s “DNA”

When God created the human race, he wrote detailed instructions into the body through DNA. DNA instructs each cell as it is formed about how it should function. Those instructions organize the formation, growth, and function of the body. A functioning human is created when all cells are working together by following the correct instructions.

The Bible describes the church as the Body of Christ, a “body” of individuals working together to accomplish God’s purposes. Just as God provided instructions in human DNA, job descriptions provide instructions to the Body of Christ.

In writing to the Corinthians, Paul desired the church to understand that it would take people with diverse gifts and talents organized well to perform different jobs accomplishing God’s purposes. He used the human body to illustrate how to organize a church, even naming a few distinct parts (1 Cor. 12:12-31).

Paul was addressing a church in Corinth that included people from all over the world (different races and cultures) and those with different occupations and economic statuses. This diverse group had never worked together for a common purpose. Yet Paul knew that if the church could work together like a human body, it could accomplish God’s purposes in Corinth.

Today’s church is no different. Job descriptions can be viewed as the DNA or the set of instructions guiding the church to accomplish God’s purposes through the church’s diverse staff and volunteers.

In this post, I will:

  • describe how job descriptions fit into church management,
  • the benefits of using them,
  • what they should contain and,
  • strategies for succesful implementation

There are few legal requirements for job descriptions, but following best practices to create and use job descriptions can help avoid legal problems.

Vital Instructions for both staff and volunteers

Job descriptions are not just for staff. Volunteers represent the most significant workforce at many churches. Yet, most churches expect their volunteers to function without written instructions. This assumption reduces the effectiveness of the volunteers and increases the time church leaders spend managing them.

Written instructions are necessary to determine how staff members and volunteers fulfill their God-given roles in the local body of believers. Job descriptions describe their roles, responsibilities, and duties. Without these instructions, employees and volunteers may have little guidance about what they do and how they do it.

Without explicit instructions, it is easy for chaos to occur, potentially reducing the effectiveness of the local church. Job descriptions help bring order out of the chaos.

Human resource professionals agree that job descriptions are essential. They provide the roadmap for accomplishing a church’s mission. They also provide an effective tool for communicating expectations and responsibilities. The importance of this tool is why drafting job descriptions deserve church leaders’ time and attention.

Ten benefits of well-written job descriptions

There are many benefits of a well-crafted job description. Here are ten.

1. Defines the role

If everyone knows their role and works at accomplishing that role, the church will be more effective. This key element is also why drafting job descriptions cannot be delegated solely to an administrator or human resources department within a church. Pastors and senior leaders need to help shape the job descriptions, listing the gifts, skills, and talents needed to perform the job and the church’s expectations for the job.

Tip. Church leaders should be honest about the gifts and talents needed to accomplish a specific task and strive to match those requirements to the gifts and talents of staff and volunteers. The goal is for each worker to do what they do best.

For an example of how a person’s gifting and abilities are used in a job description, see the sample job description accompanying this article.

2. Avoids hiring mistakes

Many church leaders face situations where someone wants to be hired for a position because they need a job, regardless of their qualifications. Screening each candidate based on minimum job qualifications listed in a job description helps ensure that an unqualified person—including a friend or relative—is not hired.

If the church has a written job description and is disciplined enough to hire only qualified persons, hiring disasters can be avoided. A solid job description allows a church to honestly convey care to unqualified applicants while communicating their inadequacies for the job at hand.

Since the 1930s, federal, state, and local governments have enacted hundreds of laws that govern the relationship between employers and employees. No church can comply with all these laws on an ad hoc basis.

Failure to comply with employment laws may draw the unwanted attention of regulatory authorities, cost a church hundreds of thousands of dollars, bring unwanted publicity, cause members’ wrath, and jeopardize careers.

Job descriptions provide guardrails against serious law violations in making employment decisions. Compliance requires structure and discipline. They can provide structure and give church leaders a tool to develop self-discipline in making employment decisions that avoid legal entanglements.

Legal entanglements can arise from a regulatory investigation or an employee lawsuit. For example, if done correctly, a job description can help avoid employee claims against the church for unpaid overtime.

4. Reinforces good compensation practices

Compensation information for paid employees, which can be a key part of compliance, is another benefit of crafting strong job descriptions. They establish the facts to support a reasonable range of compensation for a position.

Including compensation data in job descriptions helps enforce good compensation practices. It forces the church to adopt a compensation philosophy to guide compensation decisions and encourages the church to research compensation for comparable positions in the market. This information allows the personnel and finance committees to make informed decisions when setting the budget and approving a reasonable range for each position.

Tip. See the sample job description for an example of how compensation information can be handled.


Some churches consider compensation private and confidential to each employee and will reject this suggestion. Many churches wrongfully tell employees not to discuss their compensation with other employees. In today’s world of “transparency,” employees are growing more accustomed to compensation information that is public and readily shared among employees. For additional insights, see “Compensation” in the next section.

Caution. The United States Department of Labor suggests that some employers utilize compensation privacy policies to hide unlawful discrimination and strongly discourages this practice.

5. Guides employment decisions

Church leaders should review an employee’s job description before making any critical personnel decisions. That is, leaders should make decisions consistent with the job description. The review process can help a church leader make more objective personnel decisions.

Consider these two specific benefits of a well-crafted job description:

  • Provides sound guidance when making decisions about hiring, firing, promotions, or employee transfers to other departments—or moving a volunteer from one area of service to another.
  • Provides the structure needed when creating, combining, or eliminating positions.

6. Provides a performance tool

Detailed job descriptions set the baseline for the minimum performance expected for the position. Employee reviews should be structured around it, making the review more straightforward and more consistent.

The reviewer should go through the job description and compare the worker’s performance against each item listed as a job duty. The reviewer can document whether the employee’s performance equals or exceeds the church’s expectations for each task. If a worker fails to improve after receiving notices of performance deficiencies, it is easier to justify firing the individual.

Caution. For a job description to be a helpful measurement tool, the duties and responsibilities listed should be measurable and contain specific behavior objectives.

7. Assists with communication

Good job descriptions make great communication tools. When a job description is clear about how to do tasks and responsibilities correctly, the church can often avoid unmet expectations between the worker and the church.

They can also inform other staff members of the duties of each position and clarify responsibilities among all team members.

Tip. Make the title and role components of a job description available to both staff and volunteers that regularly interact with each other and need to know one another’s duties and responsibilities.

Regarding candidates for a position, a job description communicates the minimum qualifications and significant duties and responsibilities. It also acts like a brochure touting the benefits of working at the church while informing the candidates about the church’s work culture.

8. Helps track changes

Some HR and church leaders view job descriptions as static. But nothing could be further from the truth. In 2020, the COVID-19 pandemic demonstrated why job descriptions must be fluid to allow the church to accomplish its goals. Accomplishing ministry objectives during the pandemic required forging new paths. The objectives did not change, but the methods changed. Job descriptions had to be changed to reflect new expectations and new skill requirements.

Example. The 2020 pandemic created needs for churches that previously did not exist—or did not rise to a high level of priority. But the virus, and the government-related restrictions caused by it, suddenly created the need for employees with social media and online streaming skills, for instance. Few churches included such skills in job descriptions, though. Reviews and updates to those job descriptions, in light of those changing realities, became crucial for churches as they sought to meet the needs of their congregations and communities during the pandemic. Similarly, regular reviews and updates can provide similar positive changes for churches.

While 2020 brought monumental changes, it wasn’t an anomaly. Changes frequently happen in the church world. Church leaders should review job descriptions with the workers at least annually and possibly more frequently.

Employees should initiate changes to their job descriptions when supervisors instruct them to perform a task outside their listed duties. This accountability helps supervisors stay within their responsibilities. It also provides employees with an avenue of appeal if they object to the new responsibilities.

9. Provides a discipleship tool

Church leaders rarely recognize the spiritual value of job descriptions. Yet, they can play an essential role in the spiritual development of the staff.

Job descriptions can help the worker understand the importance of their spiritual walk and how their spiritual walk may affect how they accomplish their job. Job descriptions may include the level of spiritual maturity expected from the worker and also detail the spiritual growth expected from the employees.

Tip. Job descriptions should explain how this position assists the church in accomplishing its mission.

Caution. For employees who fall under the ministerial exception, job descriptions must list the position’s spiritual duties and responsibilities, the spiritual qualifications, the religious training needed (both past and ongoing), and the spiritual performance expected of them. If the position requires a person to have ministerial credentials, then this should also be included.

For a full discussion of when employees qualify for the ministerial exception, how to properly apply the exception to church employees, and how to create job descriptions demonstrating the ministerial exception’s applicability to those employees, see Part 1 of this series, as well as the accompanying PDF.

10. Attracts more qualified candidates

Job descriptions should help attract qualified candidates by listing clear expectations for the position and the pay scale for the position. Listing or referencing the potential fringe benefits may also attract qualified candidates (see below). Many candidates make their employment decisions based on the fringe benefits as much as the cash compensation arrangements.

Composition of a job description

This section lists potential components of a job description. Not all job descriptions include everything discussed in this section. Church leaders should make a thoughtful decision about each item, including the justification for why it is included or excluded.

Job title

The title communicates the role the position plays in the church. If the position involves spiritual duties and responsibilities, the title should reflect the position’s spiritual nature. Except for positions where the title signifies religious duties, the title should avoid internal religious terminology that may have little relevance outside of the church.

For additional insights on job titles that reflect spiritual responsibilities, see Part 1 of this series on the ministerial exception.

Job summary

A job summary should contain a short description of the position and a brief description of the church, its mission, culture, and work environment. By communicating how this position helps the church accomplish its mission, this component can help convince candidates that this is a great place to work.

Minimum qualifications

Minimum qualifications should be detailed for three categories.

First, the education or training expected from candidates should be detailed.

Second, relevant experience required for the job should be described. The description should include the specific type and length of experience the church believes will prepare an individual for this position.

Third, the job description should include both hard and soft skills. For example, the administrative assistant to the pastor must be proficient in Microsoft Office, a hard skill. But the position must also have a well-developed ability to protect the pastor from unnecessary interruptions in a diplomatic manner, which is a soft skill.

The minimum qualifications component for ministerial exception positions will detail the candidate’s religious educational requirements and religious practices.

Sometimes, mandatory qualifications may include any religious qualifications for certain positions. For example, the church may require that candidates be professing Christians and members of the employing church.

Responsibilities and duties

Detailing responsibilities and duties is the substance of the job description. It should concretely describe specific tasks to be accomplished by the position. For example, consider this possible task for a donor accounting clerk: “A donor accounting clerk is expected to enter all donations into the church management and accounting software.”

Refer to the sample job description for other specific examples of responsibilities and duties.

Physical requirements

Job descriptions should indicate the physical duties required of the position. For example, the facilities person might have to lift at least 20 pounds and carry it more than 50 feet, or a clerical position might require the worker to sit for an extended period. By listing the physical requirements, job candidates become aware of the church’s expectations in this area.

This component helps the church comply with the federal Americans with Disabilities Act in two ways.

First, it sets the minimum essential physical requirements for the position. If a disabled person cannot perform the minimum essential physical requirements, even with accommodations, the church may avoid hiring that person for that position.

Second, it places applicants or employees with disabilities on notice that they must affirmatively inform the church of their limitations. The applicant or employee’s notice to the church places the responsibility on the church to discuss with the candidate or employee the potential ways the church can reasonably accommodate the applicant or employee’s disabilities in that position.

Lines of authority

This component of a job description places the position within the hierarchy of the church. It should describe the department, its role in the church, and how it interacts with other church departments.

This component also must detail who supervises this position and name any positions that report to this position, whether paid or unpaid.

This component may also include the number of workers in the department to assist the worker in understanding the size of their team.

Classification

Classification for employment law and payroll tax purposes should be stated in a job description. This component will include whether this position is classified as a ministerial exception position, exempt from overtime, or nonexempt from overtime for wages and hour rules. It should also designate if the position requires the worker to be classified as a minister for federal payroll tax purposes.

Additional help. Find detailed guidance for properly classifying workers in chapters 4 and 5 of Church Compensation, Second Edition: From Strategic Plan to Compliance by CPA Elaine Sommerville.

Compensation

Including a pay scale is critical to attracting qualified candidates, avoiding unlawful employment decisions, and fostering an atmosphere of transparency and fairness among employees.

This disclosure means that the church must review the pay scale at least annually to assure fairness to both the church and the employee.

As noted above, including compensation information in job descriptions helps enforce good compensation practices, including initial and ongoing research regarding pay rates for comparable positions inside and outside of churches. For an example, see the sample job description.

A brief statement about the church’s fringe benefit plans may also be helpful as a part of this component. Note, for example, the sample job description contains this sentence about benefits: “This position is eligible for generous fringe benefits as described in the Employee Handbook.”

Tip. ChurchSalary, a sister site of Church Law & Tax, provides reliable market data, customized reports (including localized salary recommendations), and more for churches.

Conditions

Besides the formal requirements of a specific job, many churches have specific conditions that candidates and workers must meet to be employed.

For example, any job offer for positions working with children is conditioned on receiving an acceptable criminal background report. Finance department positions frequently require an excellent credit report. Sometimes the church’s offer of employment is conditioned on a negative drug test.

Some churches require all workers to agree with their statement of faith as a condition of applying for a position and continued employment.

Most churches have adopted a code of conduct that applies to all workers. Where allowed by law, the church may discipline workers for infractions of the conduct code unrelated to their work activities. For example, the code of conduct requires that employees not use illegal drugs. Violation of this requirement allows the church to impose discipline on an employee convicted of possession of an illegal substance.

If the church places conditions on applicants and workers, it should ask an employment attorney to review those conditions for compliance with applicable employment laws.

Don’t be paralyzed by the amount of work

Church leaders reading this article may become overwhelmed by the work needed to implement job descriptions. This feeling can cause “leadership paralysis” because leaders cannot imagine drafting all of the job descriptions needed for both staff and volunteers in their churches.

Tackle it “one bit at a time”

This leadership paralysis reminds me of a question posed during my graduate business program: How does one eat an elephant? Answer: One bite at a time. Church leaders can overcome this paralysis by breaking the enormous task of drafting job descriptions into bite-sized tasks.

Here are some suggested steps to consider as you create your plan of action:

  • Delegate the task to a group or committee. Larger churches often include HR professionals willing to assist. In smaller churches, the board members can assist in the task. If your church has a personnel committee, its members should be active in drafting, editing, and approving job descriptions. I also suggest recruiting church members who’ve developed job descriptions to assist with the task.
  • Start with a small department with no more than five employees and/or volunteers.
  • Get input from the people who know. Along with senior leadership and department supervisors, employees in the department can provide essential information about their current job duties and responsibilities.
  • Set a deadline for completing the first draft for the first group of job descriptions, such as 30 days. Set a deadline for the second draft, maybe 15 days.
  • Set a deadline (maybe between 15 and 30 days after the second draft) to finalize the job descriptions for the department.
  • After meeting the above deadlines, select another department. Repeat the process until all paid employees and volunteers have job descriptions.

In my experience, church leaders should plan to complete the entire process in two to three years at most, depending on the church’s size. In this way, leaders can “eat the whole elephant.” This task is too important to delay implementation because of leadership paralysis.

Moving forward as a well-functioning body

Time spent developing and maintaining job descriptions saves time and helps ensure compliance with tax and labor laws.

Most importantly, placing job descriptions into their proper role in church management is critical when it comes to accomplishing a church’s mission effectively.

So, instead of suffering through the confusion and resulting chaos, senior leaders can concentrate on moving the church forward in accomplishing God’s purposes as it functions as a well-coordinated body with each part understanding his or her role in accomplishing the church’s kingdom purposes.

The author thanks Rev. Jay Fleener and CPA Elaine Sommerville for their useful comments and edits to this article.

Return to series home page.

Frank Sommerville is a both a CPA and attorney, and a longtime Editorial Advisor for Church Law & Tax.

Supreme Court’s Fulton Decision Reinforces Religious Freedom Protections

Religious freedom protections reinforced by Supreme Court’s ruling against a policy in Philadelphia.

On June 17, 2021, the U.S. Supreme Court ruled unanimously (9–0) that the City of Philadelphia violated the First Amendment’s Free Exercise Clause by refusing to contract with a church-affiliated foster care agency unless it agreed to certify same-sex couples as foster parents.


Catholic Charity’s Long History of Service

  • The Catholic Church has served children in Philadelphia for over 200 years.
  • In 1798, a priest organized care for orphans of a yellow fever epidemic.
  • In the 19th century, nuns operated asylums for orphans and at-risk youth.
  • Eventually, the Church launched the Children’s Bureau to place children in foster homes.
  • Catholic Social Services (CSS) continues this mission today.

How Foster Placement Works in Philadelphia

  • The Philadelphia Department of Human Services (DHS) contracts annually with foster care agencies like CSS.
  • When children must be removed from their homes, DHS assumes custody and works with agencies to find placements.
  • The process includes:
    • Home studies to evaluate prospective foster families
    • Certification decisions based on criteria such as:
      • Parenting ability
      • Family relationships
      • Compatibility with the agency’s mission

Once certified, families may be matched with children through referrals from DHS. Agencies then provide ongoing support during placements.


CSS’s Religious Beliefs and Certification Policy

CSS operates based on its belief that marriage is between a man and a woman. As a result:

  • CSS does not certify:
    • Unmarried couples (regardless of orientation)
    • Married same-sex couples
  • CSS does certify:
    • Single gay or lesbian individuals
    • Gay and lesbian children for placement

No same-sex couple had ever requested certification from CSS. If one had, CSS would have referred them to one of over 20 other agencies that do certify same-sex couples.


2018: A News Article Triggers City Response

In 2018, a local newspaper reported that CSS would not certify same-sex couples. In response:

  • The City Council launched an investigation.
  • The Philadelphia Commission on Human Relations began an inquiry.
  • The DHS Commissioner met with CSS and emphasized a shift toward more inclusive practices, referencing Pope Francis’s teachings.

Immediately after the meeting, DHS halted referrals to CSS. The city cited:

  • Contractual non-discrimination clauses
  • The Fair Practices Ordinance (city law)

Philadelphia insisted it would not work with CSS unless the agency agreed to certify same-sex couples.


CSS Files Lawsuit

CSS and three foster parents sued the city, claiming:

  • Violation of the Free Exercise and Free Speech Clauses of the First Amendment
  • Request for an injunction allowing referrals to resume without changing certification policies

Lower Court Rulings

  • The district court sided with the city, citing the 1990 Supreme Court decision in Employment Division v. Smith.
  • The Third Circuit Court of Appeals upheld the ruling.
  • The plaintiffs appealed to the U.S. Supreme Court.

Understanding the Smith and Sherbert Cases

  • Smith (1990): Laws that are neutral and generally applicable are constitutional—even if they incidentally burden religion.
  • Sherbert (1963): A stricter standard—“strict scrutiny”—was previously required, making it harder for government actions to burden religious practice.

CSS urged the Court to overrule Smith and return to the stricter Sherbert standard. However, only three Justices supported doing so.


The Supreme Court’s Ruling

Instead of overruling Smith, the Court ruled in favor of CSS by determining:

  • The city’s nondiscrimination policy was not “generally applicable” because:
    • It allowed exceptions at the sole discretion of the DHS Commissioner.
    • This triggered the strict scrutiny standard.

Under strict scrutiny, the city’s actions could not be justified. The Court concluded:

“The refusal of Philadelphia to contract with CSS for the provision of foster care services unless it agrees to certify same-sex couples as foster parents cannot survive strict scrutiny, and violates the First Amendment.”

The case was remanded to the appeals court for further proceedings consistent with the decision.


Public Accommodations Argument Rejected

Philadelphia also claimed that CSS violated the city’s Fair Practices Ordinance because foster care agencies are public accommodations. The Court disagreed.

Why Foster Care Isn’t a Public Accommodation

  • Certification is not open to the general public like hotels or restaurants.
  • It involves:
    • Personalized, lengthy evaluations
    • Home studies
    • Emotional and psychological assessments
  • The Court noted that agencies serve specific populations, not the general public.

What the Ruling Means for Churches

While the ruling was narrow, it has implications for churches and faith-based organizations in four key areas:

1. Smith Still Stands—for Now

  • The Court did not overturn Smith.
  • As a result, religious freedom is still interpreted under a more limited framework—unless future cases change that.

2. Public Accommodation Laws Still Apply—With Limits

  • CSS was found not to be a public accommodation.
  • However, many states and municipalities have laws that could apply to religious organizations under certain circumstances.

3. Churches That Rent Property Could Be Affected

  • If churches rent space (e.g., for weddings), that use could:
    • Be considered a commercial activity
    • Potentially trigger non-discrimination provisions
  • Churches should consult with legal counsel before using property commercially.
  • There is limited case law on how public accommodation laws apply to religious organizations.

Richard R. Hammar is an attorney, CPA and author specializing in legal and tax issues for churches and clergy.

Minimizing the Risk of Cybercrime

If it looks suspicious, pause and take these steps.

Nick B. Nicholaou, author of Church IT: Using Information Technology for the Mission of the Church, consults with churches about their IT needs and issues. Here, Nicholaou shares advice on how churches can avoid becoming victims of cybercrime.

What is a typical example of email fraud targeting a church?

We see churches targeted specifically with emails that look as if they’re legitimate, like, “Hey, the senior pastor told me to contact you and get a check for X amount of money.” Those kinds of things.

We also see a lot of fraudulent emails appearing to be from general vendors, like Microsoft and Apple. They look legit, asking you to update or confirm your profile information at places like LinkedIn or Facebook. And, of course, if you click the link, you’re taken to a site where your data can be collected or your identity stolen.

Is this a problem specific to churches or are churches getting caught up in something that happens to all businesses?

Everybody is being targeted, and many do not have appropriate spam filters that minimize exposure.

So spam filters will help prevent email scams?

A spam filter will prevent many of the emails that appear as if they’re from general vendors like Microsoft and Apple. A spam filter probably won’t block emails that appear to come from someone on staff. When this happens, the best approach would probably be to forward the email to the person that is referenced in it. They can then verify whether or not the request is legitimate.

What about verifying by making a phone call?

That would be wise. Sometimes you can reach them by phone; sometimes you can’t. But I would say to at least try calling them. Texting them on their smartphone is not as reliable since their phone may have fallen into someone else’s hands or been compromised. Public Wi-Fi is not always secure, and if they get the text via public Wi-Fi the verification is not solid. Someone could be “sniffing” the public Wi-Fi airwaves and reading the text and other data that people are transferring via that public Wi-Fi. In that case, it’s possible that someone could be picking up information that could compromise a system.

For a lot of pastors, coffee shops become a second office. So, it would seem that hackers would be more likely to be in those public settings.

Your observation is accurate. My recommendation is to not trust public Wi-Fi. Instead, turn on the Wi-Fi hotspot on your smartphone that turns it into a “MiFi.” Your connection will then go over your cellular data stream rather than over the public Wi-Fi. When using your notebook computer at Starbucks, for instance, connect via the hotspot (or MiFi) feature of your smartphone, even though MiFi is a little bit slower and it means you may be paying for data. But you’ll know that by doing it that way your data transfers—like text and email—are more secure.

One final piece of advice: never click links in emails asking you to verify your data.

Advantage Member Exclusive

Should My Church Consider a Merger Right Now?

On-Demand Webinar: The critical information church leaders should know if they are thinking about a merger.

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Editor’s Note. This video is part of the Advantage Membership. Learn more on how to become an Advantage Member or upgrade your membership.

Church mergers—already increasingly popular throughout the country in recent years—may draw even more interest in 2021. Some congregations face financial struggles and uncertainties compounded by the COVID-19 pandemic. Others want to expand their ministry presence and effectiveness further, rebalance the scales between the size of their facility and the current needs, or make other adjustments as the needs inside and outside of their congregations only continue to grow.

Attorney Erika E. Cole, a Church Law & Tax senior editorial advisor, has observed these trends firsthand through her practice serving churches. The author of a new four-part article series guiding churches on mergers, Cole presents this webinar exclusively for Advantage Members to explore how leaders contemplating one should carefully approach key legal and ministerial questions.

Overview:

  • The process most effective to evaluate a merger opportunity from start to finish;
  • The documents needed for merger evaluation and execution;
  • The types of decisions needed to make certain a merger makes sense—and goes according to expectations; and,
  • The specific steps to take to successfully complete a merger.
Erika E. Cole, Esq., known as The Church Attorney®, is one of only a handful of attorneys in the nation who practices exclusively in the area of church law. She currently serves as a senior editorial advisor for Christianity Today’s ChurchLawAndTax.com.

Religious Freedom Protections Expanded in South Dakota, Montana

Religious freedom protections expanded in South Dakota and Montana, meaning 24 states now require higher standards for their governments to meet whenever they “substantially burden” religious exercise.

Last Reviewed: April 16, 2024

South Dakota and Montana have joined the ranks of 22 other states now legally requiring their governments to meet higher judicial standards for justifying laws or activities that substantially burden the religious exercise rights of individuals, churches, and organizations.

South Dakota passed its “Act to provide protections for the exercise of religious freedom” in March of 2021. The “Montana Religious Freedom Restoration Act” became law a month later.

The states were the first to pass such statutes since 2015, when Indiana and Arkansas did so. While one state—Virginia—has had such a law on the books since 1786, the remaining states passed theirs after a key, controversial 1990 ruling by the US Supreme Court.

That ruling—Employment Division v. Smith—established a lower judicial standard for reviewing neutral, generally applicable laws, even when those laws substantially burden religious exercise.

Such an outcome affords greater protections for government activities, making it less likely a legal challenge brought by an individual, church, or organization could succeed.

How religious freedom laws developed

The Smith decision prompted the US Congress to pass—nearly unanimously—the federal Religious Freedom Restoration Act (RFRA) in 1993. RFRA says a law or government activity shown to substantially burden an individual, church, or organization must advance a compelling government interest in the least-restrictive way possible. That constitutes a higher standard, making it more likely the law or activity will get struck down.

Four years later, the Supreme Court struck down the federal RFRA, and courts have subsequently ruled it applies only to federal government actions. This triggered some states to respond with their own RFRAs addressing state-level actions and activities. South Dakota and Montana’s laws mostly mirror the language used in the federal RFRA as well as those of most other states.

Pandemic challenges prompt additional protections by South Dakota

South Dakota went two steps further, though, likely in response to religious liberty clashes witnessed nationwide throughout the COVID-19 pandemic. South Dakota’s law forbids its government leaders from treating “religious conduct more restrictively than any secular conduct of reasonably comparable risk,” or treating “religious conduct more restrictively than comparable secular conduct because of alleged economic need or benefit.”

Religious liberty advocates have contended pandemic-related restrictions and executive orders issued by governors have unevenly treated religious groups compared to similarly situated secular entities. Lawsuits filed by churches have led to varying conclusions by federal courts. The Supreme Court has consistently decided that any restrictions imposed on churches violates the First Amendment unless those restrictions also are uniformly applied to similar secular businesses and organizations.

Less than half of the country’s states have RFRAs on the books, but at least five states have high-level state court decisions using the compelling government interest/least restrictive means standard for determining the constitutionality of their respective governments’ actions.

To date, 14 states offer no RFRA or similar protections, whether through a law or a court decision.

Looming uncertainty for the federal RFRA

H.R. 5, better known as “The Equality Act,” was passed along party lines by the US House of Representatives in February of 2021. It is now under consideration with the US Senate.

As it is currently written, the Act would expand antidiscrimination protections found under Title VII of the Civil Rights Act of 1964 to the lesbian, gay, bisexual, transgender, and queer (LGBTQ) communities.

The Equality Act also would explicitly prohibit use of the federal RFRA as a defense to discrimination claims. Houses of worship would still have use of the “ministerial exception” when making employment decisions tied to ministerial roles. However, it remains uncertain how houses of worship would be able to handle employment decisions about non-ministerial positions in the event The Equality Act passed.

Learn more about religious freedom protections available to churches and ministries through Church Law & Tax’s 50-State Religious Freedom Laws Report, a downloadable resource by Matthew Branaugh, attorney and content editor, and Richard Hammar, attorney and senior editor.

Matthew Branaugh is an attorney and editor for Church Law & Tax.

Part 1 of 4

Is a Merger the Right Next Step for Your Church?

A primer on how to do it right.

The steadily changing landscape and makeup of the church in America, along with the financial uncertainties brought on by the 2020 global pandemic, have prompted some churches to weigh their long-term futures.

Even prior to the pandemic, many churches expressed concerns about their lasting viability due to decreasing membership, declining revenues, and, subsequently, budgets that cannot sustain existing church programs and ministries.

A merger may be a great option for keeping a struggling church alive in a new and fresh way. It can also be a great way to expand the footprint of an otherwise healthy church. No matter the circumstance, if a merger is to be pursued, it should be planned well. As an attorney, I have seen numerous outcomes. The goal, of course, is for it to go well. When it does, it’s because a host of considerations, both substantive and practical, made it possible. My four-part series is designed to guide you step-by-step (see sidebar to the left).

Options for structuring your merger

Church mergers are on the rise.

“Thanks in large part to the innovations of the multisite movement, [mergers] have become a viable, even positive, option for churches on the brink of closure—and for many that are doing just fine,” Christianity Today reported in 2019 in an article titled “The New Math of Church Mergers.” Add to this the financial concerns created by the ongoing pandemic and an even greater number of congregations might be seriously considering the merger option.

But what exactly is a merger and how is it done? While there are several legal options for how to properly structure a merger, the term merger is often used in a broad sense for how two (or more) churches come together as one. This may be done by a joint venture, consolidation, asset transfer, or other arrangement, but I have chosen the term merger for simplicity’s sake. As a general matter, there are three ways a merger can be done.

Option 1: Church A merges into Church B (the surviving entity)

Under this option, both the assets and the liabilities of Church A are transferred to Church B, so it’s critical that there is great transparency between the parties. Additionally, tax laws governing exempt organizations do not allow the assets of a church to be transferred to any individual. Rather, they must go to another tax-exempt organization with a similar mission.

Under this option, Church A’s assets would go to Church B, the surviving entity. This is likely the concept most people visualize when they think of a merger. This option fits well under a circumstance where Church A is a smaller congregation with minimum assets and a much smaller footprint compared to Church B.

Option 2: Church A dissolves, leaving its assets to Church B after all of Church A’s liabilities are disposed

For this option to work, an asset purchase agreement would need to be prepared. The agreement would need to outline all of the assets and liabilities of Church A, along with setting a certain date to complete the winding down of Church A. Thereafter, any remaining assets of Church A would need to be legally transferred to Church B.

Unlike Option 1, no debts or liabilities are transferred to Church B, so in theory, the transaction between the parties should be more streamlined in that sense. On the other hand, most states have statutes requiring that notice be given to creditors and to the attorney general before an entity can dissolve. So, while the merger between the two churches may be less complex under this option, the pre-merger responsibilities for Church A are a precursor to the merger process. This option may be a realistic choice when Church A has no (or few) liabilities and mostly liquid assets.

Option 3: Both Church A and Church B dissolve and form a new Church C

This third option, legally known as a consolidation, “is sometimes chosen because of the reluctance of either partner to be the corporation that dissolves while the other survives,” notes the authors of The Nonprofit Mergers Workbook. It is also, perhaps, thought of as a way to create a fresh start for both congregations.

This was the option selected when I assisted two synagogues, each with long histories of more than 150 years, and respective congregations with strong legacies of family memberships. Each congregation wanted to preserve its individual history and identity while creating something new and more enduring for a successful future. (Just like in the Christian church, there are many other faith communities experiencing decreases in attendance, giving, and general participation, but those communities still possess unique dynamics and histories that they want to preserve while establishing futures that allow them to continue to exist.)

Note. I should pause here to acknowledge that I realize some churches have chosen not to incorporate. A church that operates as an unincorporated association is not prohibited from merging, although this may be one of the many matters contemplated when assessing the relative strengths and weaknesses that each church brings to the table.

Learn about the legal ramifications of unincorporated churches, and the personal liability they can pose to their members, in Church Law & Tax’s Legal Library.

Why a church merger?

Mergers are a well-known reality in the for-profit world, but church mergers are too often overlooked by congregations as viable means of growing alliances. Unlike the hostile takeovers of a fierce competitor, such as those studied in business schools and depicted in Hollywood movies, the purpose of a church merger is more often about missionally minded matters.

For example, in one successful merger, an active seven-year-old church (Church G) with about 200 members was thriving. Having outgrown the school the church rented, the church’s leaders weighed buying a facility.

The founding pastor, a trained educator who loved building a strong curriculum of teaching in the church, found his greatest joy in leading Bible study. His church also had a thriving music ministry, which excelled, in part, because of his own musical abilities. However, he found the weekly Sunday sermon prep increasingly becoming a burden. He did it, but he didn’t feel it was his strength.

Just a few miles away, Church H owned a sizeable building led by a pastor who loved preparing Sunday morning messages, but he did not feel gifted at developing the teaching components of the ministry. The church had also been without a music ministry for months after its primary music leader left.

The two churches came together and found that where one lacked, the other had strength. I was able to assist in ensuring that my client (which merged into Church H) was able to exit its lease without penalty, advise the board on how to properly navigate the governance requirements for the merger, prepare the needed state dissolution documents, and overall navigate a high-stress situation.



Other circumstances or scenarios that might bring a church to consider a merger include the loss of the senior pastor; yearslong declining membership; financial struggles; and unexpected expenses, such as longstanding facility repairs, that swallow up budgets.

While a merger can be a sought-after solution in challenging times, it is also a great way to expand the existing footprint of a healthy church. For example, I’ve been able to help churches merge and create additional campuses, thereby scaling the growth of the church at a rate not otherwise likely. This expanding geographic footprint could mean connecting churches that are in relative proximity or expanding the church to add a location in another state or town.

Key strategic questions church leaders should ask

Before merger discussions begin, the leaders from the churches involved should ask the following questions:

  • What are the primary considerations for a potential church merger?
  • Would my congregation benefit from a merger?
  • Would the churches accomplish more as a combined entity than they would as separate ones?
  • Are the churches’ doctrines, visions, and cultures sufficiently similar to result in a successful merger?

Exploring the potential benefits of a church merger

The Christianity Today article quoted earlier points to a 2016 Barna study finding that “89 percent of churches that underwent a merger or acquisition reported a positive result.” When a church merger is successful, the benefits can last for decades.

With a successful merger, the combined churches can experience one or more of the following benefits:

  • increased programming
  • stable senior leadership, especially after one church loses a key pastor or senior leader
  • increased revenue
  • expanded campuses or geographical locations
  • greater visibility
  • increased assets
  • resources to afford deferred facility repairs or needed renovations
  • boosted attendance, especially among congregations with dwindling numbers
  • increased racial and generational diversity
  • expanded capacity capitalizing upon the unique gifts of each church’s leaders

From the list above, two specific outcomes especially stand out.

One, expanding the demographics of the body of Christ has been a notable consideration for some mergers, especially as many churches age. Building an alliance with a younger church, which often includes younger church leadership, can help an older church construct a framework for succession and longevity.

And two, some churches have found a merger broadened their racial diversity. By example, a church located in the same area for decades recently revealed the community’s demographics had changed over time, but the congregation did not reflect those changes. The church boasted a 500-seat sanctuary, but drew only dozens, all of whom lived outside of the community. This church connected with a nearby congregation in need of larger worship space—one that also more closely reflected the community’s diversity. Together, both churches moved past their respective limitations and welcomed more people in the process.

The potential downsides of a church merger

As mentioned earlier, mergers have been a staple in the for-profit arena, and when done properly, a merger can be a great benefit to the merging churches. However, when done improperly or illegally, a merger can create difficult hardships.

One such example involves Church X, which existed for over 20 years and amassed over $1 million in liquid assets.

The pastor of Church X felt it was time for him to end his pastoral ministry and felt led to join forces with a local church that was thriving. He shared his vision with the governing board, and they unanimously voted in favor of a merger with the larger, local Church Z. In fact, the board of Church X transferred its assets to Church Z and invited its entire congregation to begin attending Church Z, just as the pastor and other leaders had begun to do.

Although Church X was a congregational church, the members were not given the opportunity to vote on the merger. Moreover, there was a state statute requiring notice to the membership when there is an intention to transfer all, or substantially all, of the assets of the church. Neither of these preliminary conditions were met, and the disgruntled members sued.

While the court decision in this case is still pending, the lessons from it are apparent: a merger is more than a spiritual coming together. It is a legal process with longstanding effects on all parties involved. The value of doing the needed due diligence upfront (see below) to ensure each required step is completed correctly is well worth the effort.

In another example, a denominational church combined resources with another church in its denomination. The two churches brought together their employees and changed their name to reflect a mutually agreed upon “new” church, believing they had completed a merger since the denomination had recorded the two churches as merged. However, confusion with state authorities and the Internal Revenue Service (IRS) followed, since the names and employer identification numbers (EINs) of the two churches remained on the books and now conflicted with the name and EINs of the merged church.

Due diligence

While there are missional reasons why a merger might make sense, choosing to merge should only happen after proper due diligence is performed. What is due diligence? Due diligence involves a process of closely and methodically reviewing the legal and financial situations of the churches seeking to merge.

Two intentional reviews can help achieve the needed vetting:

  • A legal due diligence review, which is a kind of legal audit. Each church undertakes a comprehensive examination of the other party’s (or parties’) legal status and risks, examining the articles of incorporation, contracts, legal claims and pending and current litigation, human resources and benefits programs, real estate ownership, and other issues.
  • A financial due diligence review, which is usually less comprehensive than a full financial audit. The organization performs an examination, usually based on the other party’s (or parties’) past audited financial reports, to obtain an accurate and complete picture of the current financial positions and risks.

Due diligence should never be neglected for the good of all parties involved. Another compelling reason is this: As Jerald Jacobs notes in The Legal Guide to Nonprofit Mergers & Joint Ventures, “courts have held that the members of the governing board . . . can be personally and individually responsible if the results are untoward and the board members failed to closely examine the transaction.”

It is very important that each congregation have the proper neutral third parties help them make the best decisions. Typically, attorneys handle legal due diligence while accountants handle the financial due diligence.

Given the nature of the information potentially shared between the parties, the churches should reach a premerger confidentiality agreement before serious talks begin. At its core, this document should note the merger is an expression of the interests of the parties, and that they will enter into a level of previewing relevant information from the other, all while keeping any and all information received confidential. Additionally, there should be a written nondisclosure agreement between any key employees who may be a part of the early discussions.

Consider other options besides merging

Churches are merging today for many reasons. However, if a church decides a merger would not be beneficial, either because it isn’t appropriate, it isn’t a good fit, or the timing is not right, two or more organizations may find other ways to work together to share resources and better serve the community.

Those other opportunities could include a cost-sharing agreement allowing the churches to contribute costs for employees, administrative needs, and building operations; a joint agreement for the sharing of space for programming; connecting with a denomination that may have available property; or subleasing. (These options are detailed in Part 4.)

Weighing the benefits and pitfalls

Declining membership and financial challenges, especially those prompted by the recent pandemic, have spurred some church leaders to contemplate a church merger. The potential benefits are many. But potential pitfalls also loom. Selecting the merger strategy that fits your circumstances and answers key strategic questions about your church and the potential partner church(es) are the basis for a merger that creates the best harmony, rather than the sounds of discord.

Also in this series:

Part 2: The Documents Needs for a Successful Church Merger

Part 3: Deciding Factors for a Sound Merger

Part 4: Finalizing a Merger

Erika E. Cole, Esq., known as The Church Attorney®, is one of only a handful of attorneys in the nation who practices exclusively in the area of church law. She currently serves as a senior editorial advisor for Christianity Today’s ChurchLawAndTax.com.

Part 4 of 4

Finalizing a Merger

Moving through the final stages of merging churches—and other options if a merger is not right for you.

The steadily changing landscape of the church in America, along with the financial uncertainties brought about by the 2020 global pandemic, have prompted some churches to weigh their long-term futures.

Reflecting several years back on its survey about church mergers, the Leadership Network concluded:

Each year, thousands of U.S. churches—plus tens of thousands of others elsewhere around the globe—are sensing that they could fulfill their God-given mission better together than separately. They’re exploring new ways to join forces for the advancement of God’s kingdom.

Mergers are happening with increasing frequency. And unlike in previous generations, many church mergers today are producing positive growth and admirable fruit. Increasingly, they are becoming a vehicle for unifying local congregations around a shared mission that is producing more effective spiritual and social impact. . . .

[Churches in a merger] become one to achieve a common purpose: working together as a vibrant, healthy expression of Christ’s body, the church.

Uniting to achieve a common mission is a common goal of a church merger, but how is it done? What actions should be taken once the decision to merge has properly been made?

While the missional and spiritual considerations in a church merger are of critical import to review at the very beginning of discussions, I have found that there is sorely little direction in the legal fundamentals of a church merger.

This church merger series serves as a primer of sorts, to share with church leaders what documents and information needs to be gathered for review, what decisions need to be made, and now, in this article, what actions must be taken to successfully complete a merger.

Legal formation

Depending upon the legal structure of the merger, a new legal entity will need to be formed, usually in the state where the church principally operates. Here are three important considerations:

  • If one merging church will continue legally, but with a new name reflective of the merged church, an amendment to the articles of incorporation will be necessary. If the church is not in good standing or forfeited (i.e., the right to exist in the state has been lost because of the failure to comply with some administrative requirement), this issue must be first rectified. The other legal status of the joining churches should be dissolved, but only at the right time based on legal considerations such as property transfers, resolution of any employment matters, and the like.
  • If the decision is made to dissolve both merging churches and create something new, that new entity must be formed and the merging churches should be dissolved (at the appropriate time).
  • As referenced in Part 2 of this series, actions such as adopting articles of incorporation and bylaws must be done in accordance with the existing corporate documents and the laws of the jurisdiction in which the church is formed or otherwise located. Once the new board is in place for the merged church, it can begin making official actions.

Governance style

Governance styles, as detailed in Part 3, differ from church to church. Do not assume all churches envision this the same way. With your specific style in mind, take the following actions:

  • Review articles of incorporation and bylaws for current governance style of each merging church and discuss because many churches have documents that are inconsistent with actual operations.
  • Draft bylaws to reflect the governance style chosen. Bylaws must be formally adopted by the new board and/or in the manner required.

Note. I admit that this can be a tricky step, and it may require calling in a professional if you have not already been working with an attorney or consultant. I have reviewed hundreds of bylaws over my 20 years of practice, and I’ve never seen any two churches whose bylaws are exactly the same. And, unless the merging churches are in the same denomination and, accordingly, using the same denominational template, some serious finessing of the bylaws will be necessary.

Download PDF Checklist

Rather than losing yourself in the weeds to start with, I recommend the following: (1) review the state requirements for bylaws—every state has statutes that will provide you with the needed baseline; (2) discuss among the church leaders from both congregations how they envision critical decisions being made and by whom; and (3) review the current set of bylaws to see what can be kept and what will need to be revised.

Of course, transparency with the congregation and involvement of the appropriate board members and other leaders will be necessary. Unlike articles of incorporation that must be filed with the secretary of state for the state in which the organization is to be formed, bylaws are adopted internally—so buy-in by the leaders and congregations of the respective churches is crucial.

Location

During the due diligence stage, the merging churches should have compiled critical data about the respective churches’ real property interests and determined which property (or properties) would be maintained after the merger. As a result, and upon having the proper approvals from a governance perspective, the merging churches should take any of the following actions that apply to the situation:

  • Prepare a new deed. For merging churches that own real property, a critical action step is preparing a new deed for any property kept post-merger that reflects the name of the merging church. This is not unlike a circumstance where a person who owns a property gets married and needs to have a new deed prepared to add the spouse’s name (and/or the married surname) to the deed. In many jurisdictions, a deed must be prepared by an attorney and must be accepted for recording before the property transfer can be effectuated.
  • Carefully schedule the timing of the sale. For any real property that will be sold as a result of the merger, the timing of the sale can be influenced by the merger. Why? Because it will be important for the church that possesses title to continue to legally exist so that it can effectively transfer title to the buyer. If not, the chain of title could be compromised and the title company may not be willing to move forward with the sale.
  • Document approvals for needed changes to a lease. If one of the merging churches currently leases space, and the merged church intends to continue using that space, approvals should be obtained from the landlord for the lease to be assigned to the merged church. This approval may take the form of a lease addendum, so you should work closely with your legal counsel on this matter.

Pastoral staff

As due diligence and discussions about the potential merger progress, evaluations about the ministry programs affected by a union—including the pastoral roles involved with those ministries—need to take place. Some pastors will remain aboard after the merger. On the other hand, due to any number of reasons, some pastors may not stay on after the merger. As it relates to these decisions about pastoral staff, the following actions will need to be taken:

  • Execute any needed employment agreements. Based on the determination of who will remain on the pastoral staff, it may be wise to have employment agreements between the merged church and its key leaders. In fact, in some church mergers, a key leader may require an employment agreement as a merger condition. In a recent church merger between two large congregations, the pastor who was not continuing as the lead pastor, required that the merging church provide him with an employment agreement as the outreach pastor, along with negotiated benefits. (As a side note, if your church is represented by legal counsel for the merger (which is advisable), the same attorney should not also represent the individual in the employment agreement. This possible conflict of interest could derail the entire merger.)
  • Execute any needed severance agreements. As for individuals who will not continue on the pastoral staff of the merged church, it is advisable to offer a severance package. While employment laws vary state by state, there is value in resolving any potential liabilities amicably as much as possible. This can be accomplished by providing such individuals with final compensation and extended benefits packages, all usually based on the employee’s years of service. These packages should include health insurance and access to resources to find a new job.
  • Communicate, in writing, regarding the employment terms to all pastoral staff transitioning to the merged church. Such communication would essentially include the same salient terms as an offer letter, along with details of compensation, pay schedule, and benefits.
  • Review all relevant terms for any retirement plans and contact the provider to ensure that the plans transition properly to the merged church. You will need to work with a professional (either a broker or other professional competent with retirement plans).

Employees

Similarly, due diligence and discussions will reveal which non-ministerial staff remains after the merger and which ones do not. The following actions will need to be taken:

  • Just as indicated above regarding the pastoral staff, employment contracts may be appropriate for some senior level leaders. This could include a chief operating officer, facilities manager, communications director, and so on. The decision to offer an employment contract must first be considered in relation to relevant state and federal law. Also, as a general matter, the more unique a person’s skills are, the more likely an employment contract has relevance. Remember, most workers are at-will (meaning an employee can quit at any time and an employee can be terminated at any time for any reason that is not illegal), and offering an employment agreement removes that at-will status. You only want to do this if there is a good reason to do so, like “locking in” certain workers for a definite term.
  • Also, as referenced above regarding the pastoral staff, severance agreements may be appropriate when some employees’ positions will be eliminated in the merger or otherwise not transitioned into the merged church. The decision to offer a severance agreement must be considered both on a practical basis (can the church afford to pay severance?), and on a legal basis (is there potential for litigation in this employment situation such that resolving this risk now is best?)
  • Contact the church’s insurance agent or broker to make sure that all needed insurance coverages transition properly. This should include directors and officers insurance, “key person” coverage, and any insurance offered as a benefit of employment, such as health insurance. (Along with insurance related to employees, you should also make sure all insurance is transitioned properly, including property and casualty.)
  • Understand the implications of worker designations (e.g., employees vs. independent contractors and ministerial vs. non-ministerial) based on Internal Revenue Service (IRS) and state requirements. Communicate in writing to each employee transitioning to the merged church the terms of his or her employment with the merged church.

Theology

Matters related to theology likely were discussed before the merger reached this point. However, documenting the tenets of faith of the merged church provides an easily reviewable way for members to know that the joining churches agree on underlying theology.

Other transitional issues

Please use my helpful checklist to ensure that you note other transitional issues. These include other insurance matters, updating state and IRS records with the merged church’s new information, and taking time to plan an appropriate celebration to commemorate the merger.

On the softer side, it will be important to ensure that the merged congregations feel equally welcomed into the merged church, even if one of the churches is larger and/or financially stronger than the other. Church leadership will want to be very intentional in building opportunities for members to connect with each other and serve together.

Just like in a marriage, the union isn’t perfected the moment the couple says “I do.” A couple becomes one through a wedding ceremony, but truly bonds together emotionally, physically, and spiritually over time. The same is true for a merged church. The merging churches must be intentional in bringing about the bonding of the leadership as well as the congregation. Training and staff building activities are critical at this stage.

Post-merger considerations

Once the merger has been finalized and the congregations have come together under one umbrella, things move from hypothesis to reality. The process of evaluating and ensuring that things go well post-merger is called merger integration. Assuming all parties to the merger have done their best to prepare for the merger, you’ll be able to see how things actually work after closing.

This is the time to ask a number of pertinent questions: Are there unexpected redundancies in church programs? How aligned is the pastoral team to the merged church’s vision and conduct? How are the merged church’s finances? Did weekly attendance increase relatively similarly to the size of the combined congregations before the merger? How effective has it been to combine IT systems? Is the current church structure suitable for the merged church? These key questions will allow the merged church to evaluate what additional tweaks and changes should be made to ensure continued success.

In this evaluation stage, it will be important for all involved in the merger to recognize that the merger by definition will mean that the merged church will look different from any of the churches as they existed separately. The temptation to hold onto the past can be averted by considering what brought the parties to the table in the first place.

Options other than merger

While a merger may have huge benefits, you may have concluded—upon reading this series of articles—that you’re not interested to go forward with this option. If a church doesn’t believe a merger is appropriate, or the timing is not right to merge, two or more churches may find other ways to work together to share resources and better serve the community. Those other opportunities could include the following.

A cost-sharing arrangement

Let’s say one church has resources another church needs, such as office space, equipment, facilities, or even staff. The church that has needed resources could enter into a cost-sharing agreement with the other church.

For this to work, it’s important that the churches have similar missions and purposes. Further, and as the saying goes, good fences make good neighbors, so it is critically important the churches adopt a well-drafted agreement. Such an agreement would include the purpose of the arrangement, the term, payment structure, and also provide for a system of how any conflicts should be resolved.

A space-sharing agreement

In this instance, two or more churches would remain autonomous, yet identify one space they could use jointly—at different, agreed-upon times—and split the cost. Thus, each church could use the space to expand its programs.

Again, a well-drafted agreement must be adopted by the two churches. In such an agreement, the churches want to make clear who is allowed onto the space, when the churches get access to the space, who has the responsibility to maintain and clean the space, how insurance coverage would work, and the payment structure.

Connect with a denomination that may be overloaded with properties

I once helped to bring together a denomination that had a surplus of property and a local church that was bursting at the seams with people and programs. Specifically, I assisted the denomination in leasing some excess property to the local church so it could expand and create a new campus utilizing one of the denomination’s unused church properties.

Sublease

If your church owns a facility that is underutilized, you may consider subleasing a portion of the space to another church. Of course, you must confirm that your current lease (if you are not the owner) allows for such an arrangement. And work with a competent professional in preparing the sublease terms.

A sublease arrangement can also be the first step in seeing how a church operates and whether it may be, at a future time, a good merger partner.

A tool for greatest eternal good

After journeying with me through this four-part series, you have learned the nuts and bolts of a church merger, the merger options, the documents and information needed to evaluate a possible merger, and how to go about the process if a merger is right for your church.

Perhaps, at the end of it all, you have decided that a merger is not right for you (or is not right at this time). In either case, using the downloadable checklist and making note of the legal and financial ways to operate as a best practice will position your church for organizational strength.

Keep in mind, though, that a successful merger does not happen by chance.

A successful merger is one where due diligence produces a stable outcome. Each step is important, including the document-gathering stage, the decision-making stage, and the final-steps stage detailed in this article.

I have adopted the saying that the greatest room is the room for improvement. Whatever way a church can position itself for the greatest amount of eternal good is worth the effort. A merger may be the tool for churches to emerge in a new and exciting way.

Also in this series:

Part 1: Is a Merger the Right Next Step for Your Church?

Part 2: The Documents Needed for a Successful Church Merger

Part 3: Deciding Factors for a Sound Merger

Erika E. Cole, Esq., known as The Church Attorney®, is one of only a handful of attorneys in the nation who practices exclusively in the area of church law. She currently serves as a senior editorial advisor for Christianity Today’s ChurchLawAndTax.com.

Part 3 of 4

Deciding Factors for a Sound Merger

Picking the right leaders to decide vision, name, location, staffing—and more.

A church merger involves a complex legal strategy. But the presence of complexity should not steer leaders away from it. Bill Gates, addressing the 2007 graduating class at Harvard University, noted complexity—not apathy—represents the true barrier to lasting change. “To turn caring into action, we need to see a problem, see a solution, and see the impact,” he said. “But the complexity blocks all three steps.”

Similarly, church leaders who care about the future of their church, and who see emerging challenges confronting it—whether an aging membership, shifting demographics in the surrounding community, diminishing revenues, and/or dilapidating facilities—may see a merger as a fruitful solution with potential long-term and lasting impact.

That means they must embrace the complexity that comes with a merger. Since the window of opportunity for a merger inevitably closes, embracing the complexity requires taking action. And taking action means the right leaders are making numerous key decisions.

Who makes the merger decision?

In an article “When Churches Merge” for Leadership Network, Jim Tomberlin and Warren Bird aptly state that “[m]ergers are complicated, and many issues must be addressed when undertaking one.” The authors go on to offer a number of questions leaders should ask about the decision-making involved. Here are some the most pertinent questions for the purpose of this article:

  • How will the decision to merge be decided, and by whom? What do each church’s bylaws require? Will a congregational vote be required? If so, what will be the process and what percentage is required for approval? Even if not required, will a vote or poll be conducted as a way for the congregation to affirm their views? What is the lowest approval percentage the two churches are willing to accept?
  • When is the earliest possible date a merger could occur between the two churches? What are the things that need to happen, and by when, for a merger to occur?
  • In short, how can the merger be done legally, morally, and ethically?

It is critically important to ensure that the right persons or leaders are making the decisions. The ones responsible for decision making should be based on a church’s polity—its governance structure. Generally speaking, the power to make decisions takes one of three forms:

  1. A board-led congregation. The board is authorized to act on behalf of the congregation. This governing body may be known as the board of elders, the board of trustees, the board of directors, or a similar title.
  2. A congregational-led church. As defined by the church’s bylaws, the church’s members vote on most, if not all, issues of significance, including a major decision like a merger.
  3. A denomination-led church (where the local church is a part of a denominational hierarchy).
  4. In a board-led church, a meeting of the board constituting a quorum must be convened. All details of the merger terms need to be considered and voted upon. Even in the case of a board-led church—where the vote of the congregation is not necessary under the governance documents—there are many reasons why seeking support for the decision from church members is prudent.
  5. First, of course, you want members to be welcoming and connected to their counterparts from the other church. And second, many jurisdictions require—regardless of the church’s specific governance structure—a vote of the congregation in the disposition of church property or in the event one or more of the church entities involved discontinues after the merger.
  6. For a congregational-led church, there needs to be proper notice of a meeting, a quorum, and a vote on the merger. Note that in many instances, the bylaws provide that the pastor will have a “super vote” or will hold the deciding vote on a merger. As a practical matter, many mergers are pastorally initiated, so when bylaws grant this kind of voting power to a pastor, that should be noted and communicated openly upfront with the congregation.
  7. When a local church is a part of a denomination, the denomination often initiates the discussion of merger, and the decision ultimately resides with denominational leaders, not the local church’s board or members.
  8. In my experience, a decision by denominational leaders is based on information found in the annual filings from the local church that reflects a steady decrease in attendance, revenue, outreach activities, baptisms, conversions, and the like. Further, the denomination is considering the overall global impact of its churches around the country and, in many cases, around the world. In fact, among the denominations that I represent, I increasingly see headquarters make the decision to merge districts, and districts make the decision to merge local churches.
  9. As a parenthetical to denomination-led mergers, I have found blunders arise based on the false assumption that merging the records of two or more churches at headquarters is sufficient for effectuating a legal merger in the jurisdiction where the churches are located. That is not the case. This error in the distinction between internal operations and statutory requirements can cause a local church to unintentionally run afoul of state and federal laws.
  10. What decisions need to be made?
  11. Once the decision makers are determined, the appropriate leaders should work through the following questions.
  12. Is there unified vision, strategy, and culture?
  13. These are sometimes called the “big three”: vision, strategy, and culture. While it would have been necessary at the very inception, to some degree, for churches considering merging to have found common ground in their manner of operations, it is essential that merging churches are unified when it comes to the “big three.”
Download PDF Checklist

That’s why this decision comes first. If the churches considering a merger determine that they cannot unify in these three key areas, then there would be little reason to move forward.

Jeremy Roberts, in his article 4 Things Every Church’s Vision Should Include, states that the vision for a local church should answer this question: “What does God want us to do?” Roberts says that the four things vision must include are: (1) the commitment to reach lost people; (2) demonstrating care for the members of the church; (3) training the congregation; and (4) sending members out to execute the vision for Jesus.

How this vision is manifested varies greatly from one church to the next, and it is critical to establish an aligned vision that serves to point the merged congregations to “true north.”

The church’s strategy is the plan it uses to reach its vision in a predetermined time. Do each of the churches involved in the merger have a strategic plan? Do these strategies reasonably resemble the priorities of the other? Is each church making significant progress in reaching its strategic goals? Will the merger push the strategic plan forward? It certainly should.

Now to the element of church culture. The culture of the church, says Samuel R. Chand, is best understood in the statement: “This is how we do things here.” In his book Cracking Your Church’s Culture: Seven Keys to Unleashing Vision & Inspiration, Chand shares his belief that the “strongest force in an organization is not vision or strategy—it is the culture which holds all the other components.”

If two or more churches are to come together in a merger, they have to be certain that there are central meeting points of their vision, strategy, and culture. Indeed, how each church “does things” will be a line that flows through every other decision that needs to be made in the merger process.

What will be the merged church’s name?

During due diligence, the churches must determine the name of the merged church. Options include continuing one church’s name, creating a new name that includes parts of both church names, or using a completely new name.

As a legal matter, confirm that the desired name is available for registration with the secretary of state before finalizing the selection of the name.

Your leaders should also review options for website addresses and other intellectual property considerations affecting the name chosen, such as whether there is already a filing with the United States Patent & Trademark Office (USPTO) that would prohibit the use of a logo, mark, or design associated with your chosen name.

The USPTO recommends that you check its site first to make sure someone hasn’t already registered a similar mark. You wouldn’t want to mistakenly infringe on another church’s mark or website address, or go through the trouble of deciding on a name only to find out it is not available in your jurisdiction.

Where will the merged church be located?

Again, based on the information learned during the due diligence stage, a decision should be made as to which location (or locations) will be maintained after the merger. Options include using space already owned or leased by one of the churches or selecting a place new to all merging churches.

For example, one of the two merging churches owns a facility that can accommodate both congregations. The other church is renting a smaller space under a lease that is about to expire. It would likely be best for the merged church to come together at the larger, owned property. On the other hand, if the church with the smaller space still has many years left on its lease and a provision that prohibits the lease from being transferred, your legal counsel may advise you to delay the merger until the lease is closer to its expiration, or to try to negotiate an exit strategy with the landlord.

Relatedly, during the due diligence process, you should check to see if there are any personal guarantees under the lease or in any other contract. This information could be instructive when considering your options.

Consider this example: I recently represented a church that would be subsumed in the merger. The pastor of that church had personally guaranteed a lease that was worth more than $3 million over the life of the lease. Walking away from the lease would have severely harmed the pastor’s credit (not to mention his good name in the community), so that was not an option. Instead, we chose a strategy that would allow for the lease to be paid out over the obligated term while using the leased facility temporarily as an added campus for the merged church.

Another option that is increasingly useful is merging into one entity with multiple permanent sites. As referenced in the book Better Together, Making Church Mergers Work, it is estimated that “1 out of 3 multisite church campuses come as a result of a merger. Growing churches are utilizing mergers as a fast and effective way to go multisite.”

Also, the online campus has become an important addition to physical locations, catapulted by the reality of how COVID-19 required churches to adjust the definition of “meeting together.” Leaders consequently need to decide how their respective online presences—through a website, email communications, and social media—will come together.

Who will be on the pastoral staff?

“The most visible and delicate staff role to discuss in a merger transition is that of pastor,” say the authors of Better Together, Making Church Mergers Work. “What will happen to our pastor is also one of the first questions to address in the merger conversation.”

Because of the nature of the pastoral role and the many considerations unique to each congregation, there is not one answer to this important question; however, I will look at three possibilities.

The first option is to have the lead pastors of the merging churches serve as co-pastors. This would allow the existing pastors to retain top leadership roles and avoid the struggle of having to decide which of them will become lead pastor of the merged church. While this option provides a sense of “ease” by avoiding having to choose one lead pastor, it simultaneously creates a scenario that I rarely have seen succeed.

The challenges with having two lead pastors may include confusion among the staff as they try to figure out who to look to for needed direction; slowed or stalled projects while decisions get stuck at the senior leadership level; frustration among the leaders themselves, who are often used to a certain leadership style; and the optics through the congregational lens that look as though things are not settled at the senior leadership level.

Another option could surface if one of the pastors of the merging churches decides to use the merger as the opportunity to retire or otherwise minimize his involvement. This has the effect of making a clean line of the “before and after” merger scene, but it can add to the complicated feelings members may already have when a merger is announced.

The final and most common option I have seen is for the leadership of both churches to examine a matrix of considerations regarding the pastoral leaders—education, years of experience, size of church, effectiveness in church growth, connectedness in the community, and so on—with an ultimate decision on which of the merging church pastors will serve as lead pastor.

In my experience, honest discussions can lead one of the pastors to feel the call to shift away from the lead pastor role and into a new role. This new role may be something within the merged church (examples I have seen include outreach pastor, executive pastor, campus pastor at the location added by the merger, and pastor of global outreach). On the other hand, the shift could be to a new vocation completely outside the walls of the church (examples I have seen include college professor, entrepreneur, and writer).

In any event, as the saying goes, good fences make good neighbors. It is important for everyone to know what role each of the former lead pastors will take and for this to be communicated clearly with the congregations of each church when the merger is announced.

What other staffing changes will there be?

In a similar manner, the merging churches will need to determine what staff will continue and in what roles. If the merger does not create significant duplication of staff and finances allow for it, it may be best to keep staff for up to three years as the merged church takes root.

In considering staff, you should examine both employees as well as independent contractors. Since many churches have workers in both categories, it will be important to know this in order to get a complete picture of who is on payroll and what services they provide. And like the lead pastor role (and as it applies to specific roles), considerations might also be given to such factors as education, years of experience, size of church, effectiveness in church growth, and connectedness in the community.

How will ministries and ministry leaders change?

I have seen great success achieved when merging churches have complementary ministries. For example, one church is committed to international missions and the other church is committed to local outreach. In such instances, there may be only a limited duplication of efforts.

On the other hand, if the merging churches’ ministries are duplicative, the leaders must decide what ministries to continue and who will lead the new and continuing ministries. Most churches have a youth ministry, for example. If two churches merge and both have youth ministries, how will this ministry change and how will the youth leadership change?

In my experience, many churches strive to integrate both the leadership and the programs without eliminating anything (or anyone) for the immediate future, if budgets allow. Many times, however, the merger documents indicate that this integration is for a limited evaluation period (usually between 12 months and 36 months) at which point the situation will be reevaluated and additional changes made.

How will the new church be governed?

What governance style will the merged church follow and who will choose the governance style? As earlier referenced, the current governance documents are illustrative as to who will be on point for each church to make the merger decision. The same group of decision makers will be responsible to determine the governance style of the merged church. Once the decision is made regarding governance style, it may be necessary to update the church’s bylaws as the governance document. This is discussed further in Part 4 of this series.

In my experience, mergers that opt for board-led governance most often blend board members from each of the merging churches. Generally speaking, the smaller church (which is likely the church merging into the larger church) would take a smaller number of the board seats than the larger church. In any event, the blended board provides both churches with a proverbial seat at the table, which is critical for the ongoing building of trust.

Let’s consider one other possibility. What if a congregational-led church and a board-led church is considering a merger? This could be a very complicated situation fraught with many thorny issues. If a decision about which governance style to use in the merged church cannot not be reached, it could be a “deal breaker.” Further, trying to reach an agreement that does not respect each church’s governance style (as laid out in each church’s governing documents) could be difficult.

The key is transparency and good communication from the beginning so that the parties are aware of differing governance styles and mutually commit to doing the work necessary to harmonize those differences. This is a key area of variance that will need to be aligned before the merger gets finalized.

What are the steps for communicating the merger?

Key decision makers must decide how and when to share the merger news internally, locally, and beyond. On the front end, while the decision makers are still “kicking the tires,” so to speak, I have advised that communications regarding the possible merger remain confidential and shared only on an as-needed basis.

This commitment to confidentiality should be made in writing via a nondisclosure agreement (NDA). Such an agreement would allow the churches to negotiate in good faith regarding the potential merger while committing to keep in strict confidence the potential merger and any/all information received in the course of merger discussions.

While the initial NDA would be between key and pertinent leaders of the merging churches, your attorney may recommend that any staff members who will have access to merger information also sign an NDA. You would only want to involve staff in NDAs on an as-needed basis since the more people who sign NDAs, the more people who know of the potential merger. Staff members can sometimes feel concerned about whether a merger may result in job loss and may have less motivation for keeping information confidential if they leave the employ of the church.

Caution. Don’t attempt to create an NDA without guidance from qualified legal counsel.

When the merger decision has been made, it is important to share this information in a positive and measured way. Of course, it is most important that the membership of the merging congregations be the first to know, and a detailed communications strategy be developed from there. Commonly, the merger of larger churches may require a more detailed and expansive communications strategy.

How will congregants mourn and say goodbye?

It is important to end one thing well before moving to the next. While it is exciting to begin plans for the newly merged church, it is critical to also plan how members can say goodbye to their respective churches, including the ministries that are either changing or dissolving, as well as people whose roles are changing or phasing out with the merger.

Many see a proper ending as the precursor to a good new beginning. Giving voice to the fact that the merger may be hard on some—as they leave behind the history of something as personal as one’s church—can provide the needed catharsis.

What will honoring the merging church look like?

Decide how to honor the church formed through the merger. Perhaps the respective churches provide a beloved ritual or item. Perhaps some type of ceremony commemorating the union is also hosted. I have also seen beautiful video presentations that honor the history, leaders, and staff of the merging churches. Regardless of what gets pursued, make certain to honor the newly formed congregation and establish new shared traditions and culture.

Note. Each of the above decision areas are listed on the downloadable checklist.

Making the right decisions by the right people

Leaders should be keenly aware of what merger decisions need to be made and who has the legal authority to make such decisions. And by thinking through and following through on the above questions, these key decision makers should be ready to take the specific actions steps.

Also in this series:

Part 1: Is a Merger the Right Next Step for Your Church?

Part 2: The Documents Needed for a Successful Church Merger

Part 4: Finalizing a Merger

Erika E. Cole, Esq., known as The Church Attorney®, is one of only a handful of attorneys in the nation who practices exclusively in the area of church law. She currently serves as a senior editorial advisor for Christianity Today’s ChurchLawAndTax.com.

Part 2 of 4

The Documents Needed for a Successful Church Merger

Discover the essential documents for a seamless church merger process.

Last Reviewed: January 27, 2025

In the first installment of this four-part series, I shared that church mergers are on the rise. As an attorney whose practice focuses solely on the representation of churches, I see churches opt for this useful legal strategy as a viable means to sustain a stymied church or to further grow a healthy church.

Mergers will be an especially important consideration in a post-COVID-19 world. As David Kinnaman, the president of Barna Group, said regarding the 2020 state of the church, “[t]he challenges of leading the people of God are formidable and still the opportunities for community transformation and personal flourishing are surprisingly bright.” I believe that church mergers are such a bright spot. To be successful, however, the decision to merge must begin with earnest prayer and deep spiritual contemplation. But it cannot stop there. The most successful mergers have a healthy recognition of the legal, accounting, property, and other temporal—but important—considerations.

While the legal nuts and bolts of a merger are similar—whether combining two businesses or two (or more) churches—the unique missions of the churches, the special relationships between the people in those churches, and the churches’ tax-exempt statuses make the process distinct from the run-of-the-mill corporate merger.

What is a church merger?

A church merger legally combines two or more churches into one remaining entity.

As a general matter, and as I explained in Part 1 of this series, there are three ways a church merger can be done:

  • Church A merges into Church B (the surviving entity);
  • Church A dissolves, leaving its assets to Church B after all of Church A’s liabilities are disposed; or
  • Both Church A and Church B dissolve and form a new Church C.

Deciding which merger strategy to use is made on a case-by-case basis and can be best determined as a result of due diligence. Due diligence is a systematic process involving detailed reviews of the legal, accounting, and other relevant information from each of the merging churches.

A high level of transparency is needed since the decision to merge is likely one of the most significant decisions that church leaders will make. While it can seem easier to bypass due diligence in favor of a “handshake,” to do so would be to the potential peril of all parties. The process of due diligence can take many months to complete and encompasses the areas detailed in this article and the remaining two articles in this series.

Read more about how to approach due diligence in Part 1.

What documents and information should be gathered upfront?

For the document-gathering process—utilizing the provided checklist—prioritize gathering the following.

Download PDF Checklist

Articles of incorporation and all amendments for the existing churches

The articles of incorporation is the document that must be filed with the secretary of state in order to form the legal entity. It must be filed in the jurisdiction where the church is located, or as may be the case for multisite churches, where the central organization is located. All states and the District of Columbia have their own requirements as to what must be included in articles of incorporation. Generally speaking, each state requires:

  • the name of the church;
  • the principal address of the church (many states require this to be a physical address, not a post office box);
  • the statement outlining the purpose for the creation of the new legal entity;
  • the names of trustees, the initial number of trustees, and details of how new trustees will be elected;
  • the name and street address of the church’s registered agent. The registered agent (known in some states as resident agent) is the individual or corporation designated by the church to receive any official notice that may need to be served on the church. The registered agent who receives such information on the church’s behalf ensures the proper parties are notified and that any legal matters are addressed; and
  • certain statements a church may have included for state and federal tax-exempt purposes regarding the use of funds, restricted activities, and the distribution of assets upon dissolution.

Any articles of amendment filed with the state must be gathered as well. Articles of amendment (which serve to amend or otherwise restate the articles of incorporation) may be filed when a church changes its name, broadens or otherwise alters its purpose, or amends other salient details of its operations.

The formation documents are particularly important during the merger process because each party should know the legal status of the other and be certain that each side is in good standing with the state where it was formed. As a general matter, if a church is not in good standing, any merger documents will be rejected for filing until the issue or issues get resolved.

Lastly, it is important to use the church’s legal name in all merger documents, which should be confirmed by reviewing the official corporate records.

Note. Some churches are not incorporated. Some believe incorporating may “entangle” a church in government affairs, create high costs to maintain, or cause administrative burdens for staff to make the annual or biannual report that most states require a legal entity to file.

As a general matter, incorporation wouldn’t entangle a church with the state any more than when it files a property deed, which also has to be done with the state government.

As to annual costs, filing fees generally run between $0 and $300 and most forms can be filed online without much trouble.

In any event, even if a church is unincorporated, it can certainly enter into a merger; however, the fact that a church is unincorporated may be one of the many considerations to weigh during due diligence.

Learn about the legal ramifications of unincorporated churches, and the personal liability they can pose to their members, in Church Law & Tax’s Legal Library.

Bylaws

Bylaws are the internal governing documents outlining how the board will operate, its term, and its process for elections, as well as the roles of officers, the qualifications of officers, and other salient details guiding internal operations.

Unlike the articles of incorporation, bylaws are generally not filed with the state. Because of this, it is particularly important that a church diligently keep its bylaws in a safe place, including a current paper copy. Reviewing the bylaws is of critical importance during the due diligence period. This document will confirm who has the authority to authorize the merger, and what governance process is required. For example, is a two-thirds vote of approval by the board required or a majority vote of the congregation? How much notice is required before a meeting on the merger question can be held?

Constitution

A church constitution outlines a church’s tenets of faith, including matters like baptism, the sacraments, marriage, and so on. In the context of a merger, the constitution can provide great insights into the compatibility of the churches in terms of religious beliefs.

Note. For some churches, this document is called the articles of faith. Other churches combine the constitution and bylaws. For myriad reasons, I never recommend combining the bylaws and constitution. This is primarily because the bylaws may be examined by a court of law when considering whether certain operations have been properly followed, while the constitution is ecclesiastical in nature—and every effort should be made to keep such matters well beyond the reach of the courts.

All policies and procedures documents

Policies and procedures in the context of church operations includes employment policies, child protection policies, sexual harassment policies, social media policies, expense reimbursement policies, and so on. These types of policies form the backbone of each church’s operations and, if they exist in good form, can save a lot of time and effort in avoiding the proverbial recreating of the wheel during the merger.

EIN letter from the IRS

An employer identification number (EIN), also known as a federal tax identification number, is assigned by the Internal Revenue Service (IRS) when a Form SS-4 is completed and submitted by an authorized individual on behalf of the church. Just like a Social Security number identifies an individual, an EIN identifies a church.

Usually, when the church opens a bank account, this document is requested by the bank to ensure that the funds are held for the benefit of the church. This number is also used to identify any payroll taxes that may be payable (which is generally the case when a church has employees), and the EIN is listed in any Form 1099s issued by the church to independent contractors (if it has any). Verifying each church’s correct EIN will be important as merger documents are prepared.

Gather all tax- and exemption-related records, including IRS letters of determination, state sales tax certificates, and real property exemptions.

While churches are not required to file Form 1023 for recognition of exemption under Internal Revenue Code Section 501(c)(3), many churches do so in order to receive the official IRS letter of determination to plainly show donors the church’s exempt status.

Moreover, as state and local governments struggle with their fiscal bottom lines, they are increasingly raising the bar on churches and other nonprofits whose tax breaks are seen as taking away from their coffers.

In many (if not most) jurisdictions, local governments are requiring churches to provide their IRS letters of determination with applications for other tax exemptions, such as sales tax exemptions, property tax exemptions, and other local tax exemptions.

Note. In the process of gathering important documents during due diligence, be sure to pull and organize all exemption records, including the Form 1023 application for exemption (if one was filed by any of the churches involved with the potential merger). The IRS requires a church to keep on file its Form 1023 application as submitted. If your church can’t locate its letter of determination, you can complete and submit Form 4506-A to request a confirmation of your exempt status.

Each church involved in the merger should gather a copy of deeds to all real property it owns. If your church doesn’t have its property deeds, a request for them usually can be made to the jurisdiction where the property is located.

Also compile any records related to any deeds of trusts, mortgages, or other related property records.

Other documents and information

  • Governing board: Prepare a list, including titles, of all board members, officers, and their roles for each church. These individuals will likely need to make the final decision (or submit the decision to the congregation if it operates by a congregational model).
  • Church staff: Prepare a list that includes titles, roles, responsibilities, years employed, and levels of training. Gather and review all related written employment agreements and independent contractor agreements. Be sure to confirm that workers are properly designated as employees or independent contractors.
  • Ministries: Prepare a list that includes ministry leaders’ names, titles, years served, and the purpose and accomplishments of each ministry. Should the merger move forward, it will be important to know which ministries operate successfully and should continue as the churches combine.
  • Ancillary ministries and integrated auxiliaries: For each separately incorporated ministry (such as a school, childcare center, and so on), complete due diligence as outlined in the provided checklist.
  • Ministry employees and volunteers: Prepare a list of employees and volunteers working in the various ministries and ancillary ministries. Include names, titles, roles, wages, years employed, written agreements, and hours worked per week—even for those who are not paid.
  • Assets: Create a list of assets that includes pertinent related details, such as market value, age, condition, repairs needed, deeds, titles, insurance policies, and service contracts. Also include any known grants, bequests, and promised gifts.
  • Debts: Prepare a list of all debts owed, including their pay-off amounts. This list should be supported by the related loan documents. Remember to also include all service contracts not listed above.

Moving toward a successful merger

A successful merger can be a great way to extend the impact of two churches with similar missions by coming together under the strength of one name. Having gathered and reviewed the critical due diligence information as outlined above, I will next—in Part 3—review the critical decisions that church leaders will need to undertake as they consider the possibility of a church merger.

Also in this series:

Part 1: Is a Merger the Right Next Step for Your Church?

Part 3: Deciding Factors for a Sound Merger

Part 4: Finalizing a Merger

Erika E. Cole, Esq., known as The Church Attorney®, is one of only a handful of attorneys in the nation who practices exclusively in the area of church law. She currently serves as a senior editorial advisor for Christianity Today’s ChurchLawAndTax.com.

Ten Steps to Consider When Embezzlement Is Suspected

How to respond when the unthinkable becomes a reality.

Many churches have experienced one or more incidents of embezzlement. In some cases, the amounts are substantial. Church leaders often do not know how to respond to such incidents. Here are ten steps that can help.

1. Tax liability for embezzler

Embezzled funds constitute taxable income to the embezzler. The embezzler has a legal duty to report the full amount of the embezzled funds as taxable income.

This is true whether or not the employer reports it on the employee’s W-2 or 1099.

If funds were embezzled in prior years, the employee needs to file amended tax returns to report the illegal income. This is because the embezzlement occurs in the year the funds are misappropriated.

IRS Publication 525 states: “Illegal income, such as stolen or embezzled funds, must be included in your income on line 21 of Form 1040, or on Schedule C (Form 1040) or Schedule C-EZ (Form 1040) if from your self-employment activity.”

2. Employer not required to report funds on employee’s W-2

Federal law does not require employers to report embezzled funds on an employee’s W-2, or on a Form 1099. This makes sense, since in most cases an employer will not know how much was stolen. How can an employer report an amount that is undetermined?

Embezzlers are not of much help because they usually confess to stealing much less than they stole.

Therefore, W-2s or 1099’s filed on the embezzler’s behalf usually underrepresent what stolen.

3. Embezzled funds can be added to employee’s W-2 if actual amount is determined

In rare cases, an employer may be able to find how much was stolen and who stole it.

In such a case, the full amount may be added to the employee’s W-2. It can also be reported on a Form 1099 as miscellaneous income. Do not use this option if you are not certain of how much was stolen and who stole it.

4. Churches reporting funds may be exposed to tax liability if the amount isn’t accurate

In most cases, employers do not know the actual amount of embezzled funds. The embezzler’s “confession” is unreliable, if not worthless. Reporting inaccurate estimates on a W-2 or 1099 will be misleading.

Important point: don’t report embezzled funds an a W-2 or 1099 without proof of guilt. Doing so may expose the church to liability, including for filing a fraudulent Form 1099.

5. Church will not be penalized for failing to file a W-2 if actual amount of embezzled funds is not known

Employers that cannot determine how much was stolen and who stole it won’t be penalized for failing to file a corrected W-2 or 1099..

Employers that are certain of the identity of the embezzler, and the amount stolen, may be subject to a penalty under section 6721 of the tax code for failure to report the amount on the employee’s W-2 or 1099. This penalty is $50, or up to the greater of $100 or 10 percent of the unreported amount in the case of an intentional disregard of the filing requirement.

For employers that are certain how much was stolen, and who intentionally fail to report it, this penalty can be substantial. To illustrate, let’s say that church leaders know, with certainty, that a particular employee embezzled $100,000, but they choose to forgive the person and not report the stolen funds as taxable income. Since this represents an intentional disregard of the filing requirement, the church is subject to a penalty of up to 10 percent of the unreported amount, or $10,000. But note that there is no penalty if the failure to report is due to reasonable cause, such as uncertainty as to how much was embezzled, or the identity of the embezzler.

6. Churches can file a Form 3949-A to report suspected embezzlement

If the full amount of the embezzlement is not known with certainty, then church leaders have the option of filing a Form 3949-A (“Information Referral”) with the IRS. Form 3949-A is a form that allows employers to report suspected illegal activity, including embezzlement, to the IRS. The IRS will launch an investigation based on the information provided on the Form 3949-A. If the employee in fact has embezzled funds and not reported them as taxable income, the IRS may assess criminal sanctions for failure to report taxable income.

In many cases, filing Form 3949-A with the IRS is a church’s best option when embezzlement is suspected.

7. The crime of embezzlement is complete the moment the embezzler converts the money to his or her own use

In some cases, employees who embezzle funds will agree to pay them back, when confronted, if the church agrees not to report the embezzlement to the police or the IRS. Does this convert the embezzled funds into a loan, thereby relieving the employee and the church of any obligation to report the funds as taxable income in the year the embezzlement occurred? The answer is no.

Intent to ‘pay it back’ is not a defense

Most people who embezzle funds insist that they intended to pay the money back and were simply “borrowing” the funds temporarily. An intent to pay back embezzled funds is not a defense to the crime of embezzlement. Most church employees who embezzle funds plan on repaying the church fully before anyone suspects what has happened. One can only imagine how many such schemes actually work without anyone knowing about it. The courts are not persuaded by the claims of embezzlers that they intended to fully pay back the funds they misappropriated. The crime is complete when the embezzler misappropriates the church’s funds to his or her own personal use. As one court has noted:

The act of embezzlement is complete the moment the official converts the money to his own use even though he then has the intent to restore it. Few embezzlements are committed except with the full belief upon the part of the guilty person that he can and will restore the property before the day of accounting occurs. There is where the danger lies and the statute prohibiting embezzlement is passed in order to protect the public against such venturesome enterprises by people who have money in their control.

In short, it does not matter that someone intended to pay back embezzled funds. This intent in no way justifies or excuses the crime. The crime is complete when the funds are converted to one’s own use—whether or not there was an intent to pay them back.

8. Attempting to recharacterize embezzled funds as a loan

There is yet another problem with attempting to recharacterize embezzled funds as a loan. If the church enters into a loan agreement with the embezzler, this may require congregational approval. Many church bylaws require congregational authorization of any indebtedness, and this would include any attempt to reclassify embezzled funds as a loan. Of course, this would have the collateral consequence of apprising the congregation of what has happened.

9. Audits promote accountability against weak internal controls

Embezzlement almost always occurs because of weak internal controls. Internal controls are procedures that reduce the risk of misappropriation in the handling of cash and other assets.

Consider a professional CPA firm

One of the big advantages of having a CPA firm audit your church’s financial statements and procedures annually is that the CPAs will look for weaknesses in your internal controls, thereby substantially reducing the risk of embezzlement. In short, an audit promotes an environment of accountability in which opportunities for embezzlement (and therefore the risk of embezzlement) are reduced. And, the CPAs who conduct the audit will provide the church leadership with a “management letter” that points out weaknesses and inefficiencies in the church’s accounting and financial procedures. This information can be invaluable to church leaders. Yes, the cost of an audit can be substantial, but many consider it a reasonable investment to promote financial integrity.

Something else to consider:

  • Only a certified public accountant (CPA) can “audit” a church’s financial statements and records. In most states it is unlawful for anyone other than a licensed CPA to use the term “audit” in examining an entity’s financial statements and records and issuing an opinion as to their compliance with generally accepted accounting principles.
  • In some cases, churches are required to have an audit. Here are three common ways that this occurs: (1) A church’s bylaws or other governing document requires an annual audit. (2) Churches that issue securities as part of a fundraising program must have audited financial statements that are included in the “prospectus” or offering circular that is provided to investors and potential investors. (3) In some cases, a bank may require that a church have an audit in order to qualify for a loan.
  • Churches can control the cost of an audit by obtaining competitive bids. Also, by staying with the same CPA firm, most churches will realize a savings in the second and succeeding years since the CPA will not have to spend time becoming familiar with the church’s financial and accounting procedures.

Cases of embezzlement raise a number of complex legal and tax issues. Our recommendation is that you retain an attorney to assist you in responding to these issues.

Richard R. Hammar is an attorney, CPA and author specializing in legal and tax issues for churches and clergy.

Are Group Health Sharing Plan Costs Eligible for FSA Reimbursement?

A Church Law & Tax member asks “What is eligible for FSA reimbursements?” The answer depends, based on current guidance from the IRS.

Q: Our church has several employees who opt out of group health insurance and instead elect to participate in a group “health sharing plan.” It is my understanding that any out-of-pocket health expenses incurred by an employee are eligible for a Flexible Spending Account (FSA), provided they are included on the Internal Revenue Service’s (IRS) list of eligible reimbursed expenses.

Could you please clarify if the monthly “subscription” or “membership” cost for a health sharing plan paid by these employees could be covered as an FSA reimbursement?

And, more generally speaking, are there any situations in which a church pays the membership fee for a health sharing plan as a part of any tax-free fringe benefit plan?


“Medical insurance” does not include membership fees or subscription costs to a faith-based health sharing plan.

In general, since a fee or subscription is not included in the definition of a medical expense, it is not an eligible expense for “health plans” provided to employees. As such, the payments for these plans are not eligible medical expenses available for reimbursement from an FSA.


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We tell clients that employer-paid health sharing plan membership fees or subscription costs are taxable to employees.

A potential exception to the above advice is when churches create a “self-insured” health plan. Sometimes the church will use the health sharing arrangement to fund the benefits it owes under its self-insured health plan.

Affordable Care Act (ACA) compliance requires the church to have an unlimited liability for health benefits under the self-insured plan. Attorneys for health sharing plans sometimes recommend this approach. That’s because it is a way to incorporate health sharing plans into the church’s group health plan.

According to some health sharing plans, a church’s payment of the membership fee is not taxable to the employee. This is because the church’s self-insured plan is the sole beneficiary under the health sharing plan.

For this strategy to work, however, the church must draft and adopt a comprehensive health benefit plan. The comprehensive plan must meet all the requirements for a self-insured health plan under the ACA. The church should retain an experienced benefits attorney to consult on and draft such a plan.

In June of 2020, the IRS issued a proposed rule changing the above advice. The new rule proposed regulations defining “insurance” for purposes of medical expenses to include heath sharing plan arrangements.

People submitted comments and the IRS scheduled a public hearing, but they never published the regulations. Therefore, the long-standing advice described above remains current until the IRS publishes the proposed regulations. With the current moratorium on new regulations, it is doubtful this will occur in the near future.

In summary, we tell churches to tax the membership fees or subscription costs of health sharing plans to employees.

This is unless the church has a qualifying self-insured health plan covering the costs.

Elaine L. Sommerville is licensed as a certified public accountant by the State of Texas. She has worked in public accounting since 1985.

Best Practices for Recording Church Events and Activities

From worship services to children’s programs and business meetings, a sound policy ensures legal compliance.

Shouting “Amen” at a computer screen may have seemed unusual 12 months ago, but COVID-19 has changed many churches’ approach to Sunday worship, Bible studies, prayer gatherings, governance meetings, and staff meetings.

Moving these events to online platforms like Zoom, Facebook Live, or YouTube has been critical for delivering teaching and maintaining fellowship as best as possible. Likewise, many ministry employees and volunteers now work and serve remotely as the new norm, with videoconferences substituting for in-person meetings and program activities.

To what extent may churches and other ministries record their activities, particularly if the recordings contain people’s images, names, and potentially sensitive information? Is doing so always legal or does legality depend on specific locations and situations? What constitutes best practices for handling live online events, video recordings, as well as related audio recordings and photographs?

As with many COVID-related issues, ministries may have answered these questions on an ad hoc basis in the early weeks and months of the pandemic, perhaps even quickly pulling together ministry practices for photo and video usage.

Now is an excellent time to more carefully address such important matters through developing, adopting, and implementing a formal and legally compliant video and audio recording policy. Such a policy should define when video and audio recordings may be made, identify appropriate safeguards related to consent and personal privacy, and address related considerations like intellectual property ownership and usage. Optimally, the policy should apply to both program activities and the ministry work environment.

What to consider when creating a policy

The accompanying PDF sample policy spells out a suggested scope, applicable requirements, and compliance aspects. In considering such a policy, ministry leaders should evaluate and address the following policy goals.

Define permitted recordings and photography

What will be the scope of permitted recordings? The policy should state the permissible circumstances for video, audio recordings, and photography taken during worship services and ministry activities. These parameters provide clear limits for a church when conducting online activities. For example, a church that livestreams its worship services may want to retain all control and discretion by allowing only authorized church personnel to record the services.

Tip. A church may determine that personally shared prayer requests or confession-oriented statements will remain within a small group’s online discussion, with no additional posting allowed (and including requests or statements made both orally or through “chat” communications).

Tip. A ministry may decide that only worship services may be recorded and no other activities (e.g., staff meetings, board meetings, small groups or Bible studies, and children’s ministry) due to related privacy and confidentiality concerns.

The policy should address consent for video and audio recording for those present at the service or activity. How will consent be obtained—expressly through a written waiver and release form, implied by each person’s participation, via website login protocols, or perhaps all three? An announcement at the outset of a worship service, whether oral or written, could be quite important for garnering implied consent. Adding specific waiver language to children’s program consent forms could be effective too. (See the sample waiver language PDF—which can be adapted for both a child and an adult.)

Caution. It is a crime under certain state and federal laws to surreptitiously make video or audio recordings—that is, to do so while avoiding detection, such as when a person eavesdrops and records a conversation or meeting. Ministry leaders should avoid any secretively made recordings, whether actual or perceived.

Honor privacy

People have legal rights of privacy to varying degrees regarding their names, likeness, and image. Privacy interests otherwise warrant respect, in practical terms. Consequently, ministry leaders and those who make video and audio recordings should conscientiously avoid recording material (or using recorded material) that could be perceived as invasive or too personal. For example, attendees at a worship service or other live online event may or may not want to let it be known that they (or their children) were present.

To reduce potential privacy issues, avoid any camera panning on the congregation, and do not publish any attendee lists. Give people an opportunity to not be seen or heard—such as through focusing only on the main speaker, giving attendees the opportunity to sit in an area that will not be shown in the video, and making clear that unauthorized recordings are not allowed. Do not allow unauthorized photos either, such as posted through the ministry’s website without proper protocols.

Tip: Make these applicable policy restrictions overt and clear, such as through a verbal announcement (e.g., “no recording allowed”) or written information as part of the ministry activity (e.g., “The Church service is starting in two minutes. Reminder: no individual recording or screenshots are allowed.”)

Should staff meetings or other employment-related situations be recorded? This could be quite a useful tool, such as for employees who miss a training or other meeting. However, ministry leaders should be very careful about what gets recorded, considering questions like the following: Could such activities be unduly embarrassing, personal, or otherwise not appropriate for recording? Would workers become less candid, knowing that their words will be recorded? How long will or should recorded staff meetings be retained?

In thinking through these challenges, ministry leaders may determine that it is best to just utilize a blanket prohibition against any employment-related recordings. On the other hand, perhaps a limited-purpose policy may be best, such as to record sensitive discussions (e.g., an employee disciplinary conference)—but only upon express consent given by all participants. Such consent could be given at the meeting’s outset, such as with the following introduction: “This meeting is being recorded. Do you consent?”)

What about board and committee meetings?

It may be helpful to record board meetings, other leadership meetings, or even church membership meetings, such as in case of any disagreement over what happened or to help a secretary prepare minutes. Such recording should never become a substitute for written minutes, but rather only serve as an aid.

Additionally, as with staff matters, recording a board meeting may have a “chilling” effect inhibiting robust discussion. Imprudent or inappropriate disclosure could also be quite damaging, such as if confidential information is divulged, and therefore potentially actionable as a legal claim. For these reasons, it may be best to prohibit recording these types of activities, with accompanying announcements as mentioned above and with related prohibitions for “chat” communications.

Policies promotes understanding

Recording ministry programs and other matters could carry a plethora of benefits. But doing so also raises legal risks and practical concerns. If a ministry is going to record any activities, then make sure the ministry leaders likewise address consent, appropriate context, proper usage (including intellectual property rights), record retention, and how to address violations. An ideal way to handle all such matters is through a written policy that promotes clear understanding, provides follow-through steps, and encourages legal compliance and best practices. And then follow the policy!

Sally Wagenmaker, an advisor at large for Church Law & Tax, is a founder and partner of Wagenmaker & Oberly, a law firm serving churches and nonprofits nationwide. Micah Chetta is an associate attorney with Wagenmaker & Oberly.

Add These Two Provisions to Your Church Bylaws Today

These key provisions for church bylaws allows for legally sound, virtual church meetings.

In 2020, the United States experienced a pandemic that shut down the country and limited physical gatherings. These lockdowns prohibited in-person meetings, including religious organization’s board and committee meetings. Churches with congregational governance could not conduct an in-person business meeting. Suddenly, the religious organization could not follow its usual governance model.

Farsighted religious organizations planned for this pandemic by including the following in their governing documents: 1) they authorized “electronic meetings”; 2) assuming the state nonprofit corporation law allows for electronic meetings, the bylaws included conference calls, video conferencing, electronic message boards, and electronic voting via the internet.

Two key emergency provisions

Churches that have not already done so would be wise to add the following two provisions to their own bylaws, to the extent allowed by their state’s law.

Meeting by electronic means

The corporation may hold a meeting by any electronic medium in which all persons participating in the meeting can speak and hear each other. The notice of a meeting by electronic means must state the meeting will be held by electronic means (including the directions to participate) and all other matters required to be included in the notice. Participation of a person in an electronic meeting constitutes the presence of that person at the meeting.

Action by consent without meeting

Any action required or permitted to be taken by the members, board of directors or committees may be taken without a meeting and with the same force and effect as an in-person meeting. Members, members of the board of directors, and committees must return the consents to the secretary. Such consent may be given individually or collectively to the secretary in writing, fax, via a secure website, or electronic mail. The action is adopted if the requisite number of consents is submitted to the secretary to approve the action, assuming all members, all directors, or committee members voted.

Emergency authorization by state statute

Frequently, state nonprofit corporation statutes authorize the religious organization to include provisions in the bylaws that become effective in an emergency. The state law will define when an emergency exists and what actions may be authorized during the emergency. A disaster declared by the President frequently allows the emergency provisions to become effective and remain effective as long as the emergency exists. Here is a sample under Texas law:

Emergency Powers. An “emergency” exists for this section if the Board of Directors’ quorum cannot readily be obtained because of some catastrophic event. If an emergency exists, the Board of Directors may: (i) modify lines of succession to accommodate the incapacity of any Director, officer, employee or agent; and (ii) relocate the principal office, designate alternative principal offices or regional office, or authorize officers to do so. During an emergency, a notice of a meeting of the Board of Directors only needs to be given to those Directors whom it is practicable, including Internet website, email, publication, or radio. One or more Corporation officers present at a meeting of the Board of Directors may be deemed Directors for the meeting, in order of rank and within the same rank and order of seniority, as necessary to achieve a quorum. Corporate action taken in good faith during an emergency binds the Corporation and may not be the basis for imposing liability on any Director, officer, employee, or agent of the Corporation on the ground that the action was not authorized. The Board of Directors may also adopt emergency bylaws, subject to amendments or repeal by the full Board of Directors, which may include provisions necessary for managing the Corporation during an emergency including; (i) procedures for calling a meeting of the Board of Directors; (ii) quorum requirements for the meeting; and (iii) designation of additional or substitute Directors. The emergency bylaws shall remain in effect during the emergency and shall be revoked after the Board of Directors has deemed that the emergency has ended.

Check to see if your state law contains such a statute.

Adopting the two provisions

Churches will need to research whether these provisions are authorized by their state’s nonprofit corporation statute. These provisions may need to be modified to fit the state law requirements. If authorized, churches will need to amend their bylaws in the manner prescribed by the existing bylaws or state nonprofit corporation statute.

For congregationally lead churches, the members usually must approve bylaws amendments in a properly noticed and called in-person meeting. For board governed churches without members, the board of directors must approve the bylaws amendments in a properly noticed and called in-person meeting.

In many states, a majority vote is required to amend the bylaws but some state laws and bylaws require a two-thirds vote to approve the bylaws amendments. If the government authorities are prohibiting in-person meetings, then the amendments will have to wait until an in-person meeting can be convened.

Frank Sommerville is a both a CPA and attorney, and a longtime Editorial Advisor for Church Law & Tax.

Advantage Member Exclusive

Tripping Points of Pastoral Compensation

On-Demand Webinar: 7 common mistakes churches make when planning and executing church compensation.

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Editor’s Note. This video is part of the Advantage Membership. Learn more on how to become an Advantage Member or upgrade your membership.

When it comes to handling pastoral compensation, the details can make all the difference.

From navigating the housing allowance and its tax effects to understanding the unique issues involved in planning for retirement, a minister’s classification seems to bring confusion in the world of compensation planning. Any failure to follow specific rules can change the taxation of various components in a compensation package—likewise, the use of various components may have unintended tax consequences.

CPA and Church Law & Tax senior editorial advisor Elaine Sommerville, provides church leaders with a valuable review of the details most essential to building a solid compensation package for ministerial team members.

Download the presentation slides here.

Elaine L. Sommerville is licensed as a certified public accountant by the State of Texas. She has worked in public accounting since 1985.

The High Cost of Fraud

ACFE study offers insights on why it happens, how it’s detected, and characteristics of both victims and perpetrators.

Internal theft of church funds remains a pervasive and largely unaddressed problem in churches.

Whether due to embarrassment, fear of bad press, or desire to “forgive and forget,” it appears that most fraud in the community of faith goes unreported and unprosecuted. The result is a loss of millions of dollars that would otherwise help fuel church ministries, outreach, and other important projects.

The real tragedy, however, is that fraud is a gross misuse of God’s resources and a breach of fiduciary duty between the church and its givers.

Church leaders would be wise to pay attention to fraud studies conducted by the Association of Certified Fraud Examiners (ACFE). Known as “Report to the Nations,” ACFE has released 11 studies since 1993. Based on responses from thousands of organizations that have been victims of fraud (“victim organizations”), these studies address occupational or workplace fraud in the US and around the world.

While not church-specific (although there are data points regarding nonprofits included), these studies offer information that is relevant to congregations and should help church leaders better understand how fraud takes place, how it is detected, the characteristics of both victims and perpetrators, and more.

What follows, then, are a number of findings from the 2020 “Report to the Nations” that I feel are most relevant to church leaders, along with my observations regarding many of the findings and links to pertinent articles.

What fraud costs

The typical fraud case lasts 14 months before detection, and costs $8,300 per month. Certified fraud examiners (CFEs) estimate that organizations lose five percent of their revenue to fraud each year. Worldwide, fraud costs organizations close to $4 billion annually.

My observation

These findings not only underscore the high cost of fraud but also the absolute necessity of early fraud detection. Note that in this court case alone, a church trustee embezzled close to $300,000 from church funds.

How fraud is detected

Fraud is detected in a number of ways, including:

  • Tip or complaint: 43 percent
  • Internal audit: 15 percent
  • By accident: 5 percent
  • Confession: 1 percent

My observation

When considering all the victim organizations, the study found that only 1 percent of fraud cases are revealed through a confession. From my own observation and study, a confession often is triggered by the offender’s perception that he or she is about to be caught.

A sound and enforced whistleblower policy can help detect fraud in churches.

Lack of internal controls

A lack of internal controls contributed to one-third of all cases of fraud.

My observation

The most basic and effective internal controls should be implemented and enforced. This article shows how to identify poor internal controls and offers preventive measures to correct any weaknesses.

High risk areas for small employers

Some risks are more likely in small employers than larger businesses. Billing fraud and payroll fraud are twice as likely in a smaller business, and check and payment tampering is four times more likely.

Regarding preventing fraud in small businesses, the report said:

Our data shows that there are clear opportunities for small businesses to increase their protection against fraud. Adopting a code of conduct and an anti-fraud policy, having managers review the work of their subordinates, and conducting targeted anti-fraud training for employees and managers are all measures that are correlated with significant reductions in fraud losses . . . yet each was implemented by fewer than half of the small businesses in our study.

My observation

I believe data billing fraud and payroll fraud are relevant information for smaller churches. Further, small churches would be wise to follow the advice offered above.

Men commit fraud in greater numbers than women

Men committed 72 percent of all cases of occupational fraud. The median loss for male perpetrators was $150,000. For female employees it was $85,000.

My observation

Consider this quote from the report in the context of male authorities and leadership in the church:

We examined gender distribution and median loss data based on the perpetrator’s level of authority. . . . At all levels of authority (employee, manager, and owner/executive), males committed a much larger percentage of frauds than women did. Male owners/executives and managers also accounted for much larger losses than their female counterparts. This was particularly true at the owner/executive level, where the median loss caused by men (USD 795,000) was more than four times larger than the median loss caused by women (USD 172,000). At the employee level, however, losses caused by males and females were equal.

Red flag: Living beyond their means

Forty-two percent of offenders were living beyond their means. A fraudster living beyond his or her means is the most common red flag by a sizable margin. This has ranked as the #1 red flag in every study since 2008.

My observation

Church leaders should be alert to employees having access to church finances who are living beyond their means. Note this observation from my article “Embezzling Church Funds: A Case Study”:

[The church administrator used] the church’s credit card on over 300 occasions to purchase personal items for himself and his family, including several luxury items. He knew that he was not permitted to use the church’s credit card for these purchases but continued to do so anyway.

Other red flags

Twenty-six percent of offenders were experiencing financial difficulties. Other offender traits: unwillingness to share duties, divorce or other family issues, and complaints about inadequate pay.

My observation

Church leaders should be familiar with the clues mentioned above. The chances of these behaviors leading to embezzlement can be greatly reduced when churches implement strong internal controls. Unfortunately, too many leaders and employees believe that these measures demonstrate a lack of trust, but consider this key point in my article, “Embezzlement Prevention”:

Many churches refuse to implement basic principles of internal control out of a fear of “offending” persons who may feel that they are being suspected of misconduct. The issue here is not one of hurt feelings, but accountability. The church, more than any other institution in society, should set the standard for financial accountability. After all, its programs and activities are rooted in religion, and it is funded with donations from persons who rightfully assume that their contributions are being used for religious purposes. The church has a high responsibility to promote financial accountability.

How offenders hide fraud

The top four concealment methods used by offenders:

  • Created fraudulent physical documents: 40 percent
  • Altered physical documents: 36 percent
  • Altered electronic documents: 27 percent:
  • Created fraudulent electronic documents: 26 percent

My observation

All of these risks could be managed by having a CPA audit your financial statements each year. An audit accomplishes three important functions (as outlined in my article “Reducing the Risk of Embezzlement”):

  • An audit promotes an environment of accountability in which opportunities for embezzlement (and therefore the risk of embezzlement) are reduced.
  • The CPA (or CPAs) who conducts the audit will provide the church leadership with a “management letter” that points out weaknesses and inefficiencies in the church’s accounting and financial procedures. This information is invaluable to church leaders.
  • An audit contributes to the integrity and reputation of church leaders and staff members who handle funds.

Nonprofit offenders and amount of fraud

Perpetrators of fraud falls in three categories in nonprofits—with the percentage of fraudulent activity and amount stolen (averaged below) highest among executives:

  • Executive: 39 percent; amount taken: $250,000
  • Manager: 35 percent; amount taken: $95,000
  • Employees: 23 percent; amount taken: $21,000

My observation

Sometimes a church fails to properly monitor its leaders, leading to potentially costly consequences and even imprisonment of a leader who steals from the church.

Top weaknesses in nonprofits

Nonprofits have fewer anti-fraud controls in place, making them more vulnerable to fraud. The top three weaknesses in nonprofits—with highest percentage being the lack of internal controls—are:

  • Lack of internal controls: 35 percent
  • Lack of management review: 19 percent
  • Override of existing internal controls: 14 percent

My observation

Consider this quote from the report about nonprofits in the context of small churches:

Nonprofit organizations can be more susceptible to fraud due to having fewer resources available to help prevent and recover from a fraud loss. This sector is particularly vulnerable because of less oversight and lack of certain internal controls.

Doing nothing to address financial fraud exposes any church to embezzlement. Churches are at higher risk than other organizations because an atmosphere of trust makes financial controls seem unnecessary.

For common examples of poor internal controls in churches and ways to mitigate each one, see my article “How Embezzlement Occurs.”

What about background checks?

When asked if a background check performed on the offender prior to hiring, 52 percent said yes and 48 percent said no. Of those surveyed, 13 percent said that the background check uncovered a red flag but they chose to still hire the person anyway.

The victim organizations performed the following types of background checks:

  • Employment history: 81 percent
  • Criminal checks: 75 percent
  • Reference checks: 56 percent
  • Education verification: 50 percent
  • Credit checks: 38 percent
  • Drug screening: 28 percent

My observation

All employees having access to church finances, or to church offices after hours, should have a background check that includes references and a criminal records search. Also, investigate thoroughly any red flags that are uncovered.

Previous convictions or disciplinary actions

Four percent of offenders had been previously convicted of a fraud-related offense; 16 percent had a prior employment-related disciplinary action for fraud (termination or punishment).

My observation

Be wary of hiring someone guilty of past fraud or who has been disciplined by a former employer for a fraud-related crime. Again, background screening is key to properly vetting potential employees. Evaluate your screening program with this checklist.

When fraud is substantiated, punishment takes a variety of forms—with two-thirds of the victim organizations choosing to terminate the offender:

  • Termination: 66 percent
  • Settlement agreement: 11 percent
  • Mandatory or permitted resignation: 10 percent
  • Probation or suspension: 10 percent
  • No punishment: 5 percent

Churches that are tempted to avoid terminating or punishing an offender for fraud, should consider this quote from Shakespeare’s Timon of Athens: “Nothing emboldens sin as much as mercy.”

Editor’s note: Issues related to mercy, grace and forgiveness, along with other pertinent topics, are discussed in this interview with an executive pastor from a church where internal theft had taken place, the attorney called in to help the church navigate legal issues, and the certified fraud examiner who investigated the fraud.

Should fraud be reported to law enforcement?

Here are the top five reasons victim organizations gave for not reporting suspected fraud to law enforcement (with nearly half of those failing to report it because they felt internal discipline was sufficient):

  • Internal discipline sufficient: 46 percent
  • Didn’t want bad publicity: 32 percent
  • Decided on a private settlement: 27 percent
  • Too costly: 17 percent
  • Lack of evidence: 10 percent

Here are the results when cases were referred to law enforcement (more than half of suspected perpetrators pleading guilty):

  • Guilty plea: 56 percent
  • Conviction: 23 percent
  • Declined prosecution: 12 percent
  • Acquitted: 2 percent

My observation

Nearly 80 percent of cases that were referred to law enforcement led to guilty pleas or convictions. Only 2 percent resulted in acquittal. These statistics make a strong case for reporting suspected fraud to law enforcement.

It is common for church leaders to deal with cases of embezzlement internally, with no report to law enforcement or the IRS, so long as the embezzler is terminated from employment and agrees to pay back the amount stolen. Why is this? In some cases, it is to conceal the crime from the congregation and avoid scandal. In other cases, it is to protect the embezzler, who is often a long-term and valued employee, from disgrace. But this approach requires some knowledge of how much was stolen, and this can be a difficult task. You cannot take the word of the embezzler. The best approach is to enlist the assistance of an attorney, a CPA, and quite possibly a certified fraud examiner.

A potential felony charge is just one consequence of embezzlement. For more on this consequence and three others, see my article “The Consequences of Embezzlement.”

For my analyses of court cases related to fraud, with relevance to churches, see the “embezzlement” category in Legal Developments.

For more on this topic, see the embezzlement section in the Legal Library or my book Pastor, Church & Law.

Richard R. Hammar is an attorney, CPA and author specializing in legal and tax issues for churches and clergy.

How a Church Responded When a Trusted Minister Embezzled Funds

Experts weigh in during a panel discussion on what happened.

As the congregation and staff of Houston’s First Baptist Church were getting ready to celebrate Thanksgiving in 2017, a storm was brewing that threatened to shatter the holiday mood. Irregularities were noticed in the credit card statements of a popular associate missions minister, speaker, and Bible teacher. The investigation deepened and discovered that this individual had embezzled more than $830,000 in church funds since 2011.

The associate missions minister confessed to church officials, resigned, and was later convicted of embezzlement. He was sentenced to 10 years in prison but has been released on a special probation program for first-time nonviolent offenders.

Houston’s First Baptist is far from alone. Gordon-Conwell Theological Seminary’s Center for the Study of Global Christianity estimates fraud in churches worldwide will grow to $70 billion a year by 2025, according to a 2022 report.

At the 2019 Ultimate Financial & Legal Conference in Arlington, Texas, a panel discussed the theft from Houston’s First Baptist and the overall problem of fraud against churches. The panel included Houston’s First Baptist executive pastor David Self and two experts who assisted in the church’s case—nonprofit attorney Frank Sommerville and certified fraud examiner Charles “Chuck” Cummings.

The following interview is adapted from the panel discussion and from another presentation at the conference by Cummings.

What sparked suspicion that fraud was taking place at Houston’s First Baptist?

Self: One questionable credit card charge required some investigation. Then it was like pulling dirty laundry out of the laundry hamper. Each one led to another.

Sommerville: I was one of the first calls that were made once it was decided something was going on. I called Chuck into the case to assist in finding the fraud. It took three months to figure out some of the things that the associate missions minister was doing. This is not your ordinary case by any means. I’ve heard Chuck say that this person was extremely smart, and no matter what internal controls you had in place, they would not have prevented it. Here’s an example of how smart he was: By forging the supervisor’s initials, he circumvented the internal control that says supervisors approve expense reports

Self: This individual was perceived as a close friend of the senior pastor and of his supervisor. He purported to be everybody’s close friend. When Chuck interviewed the supervisor, he said, “I never authorized any expense he made.” That’s a major circumvention of internal controls. The supervisor was supposed to look over those credit card statements and those requests. But because of their close relationship, the supervisor looked at oversight as a signal that he didn’t trust his friend if he was looking over his friend’s shoulder, and the associate missions minister played upon that.

Our director of operations called me and said, “We have some potential problems with this employee’s credit card.” My first reaction was, “I’m sure there’s an answer because that’s not the person I know.” As it came to light, I had to confess I didn’t know that person. He was totally misrepresenting who he was. By about four or five days of looking into the matter, it was close to Thanksgiving. The senior pastor was away with his family. I did not want to interrupt him until we knew something. But by the Wednesday before Thanksgiving, it had gotten to the point where we had to tell him.

We called the senior pastor, and he said, “I don’t want to know the person. If they’re innocent, I don’t want their name smeared in my mind later on. But I want you to contact their supervisor.” The supervisor and our director of operations sat down and we looked over the credit cards. Then when they had agreed that there was, in fact, a problem, we notified the senior pastor, brought the accused in, and he resigned that day.

How do you feel about that way the church initially handled the situation?

Self: For the first three weeks, our whole emphasis was about restoration. He had a tremendous place of respect within the church. Our whole focus early on was, “You made a mistake, and we’re going to make it right.” What we didn’t understand is that you can’t sin unless you lie. That’s any sin, but especially fraud. There has to be a tremendous amount of deceit and we totally underestimated that early on.

During an interview with a church official, he confessed and resigned. But he only confessed to a small amount. Then he went to other members of the congregation and evidently, according to their testimony, gave them a totally different story: that we had misled him, that he didn’t understand our controls process, that it was less than $10,000, that he was going to write a check, that he was going to pay it back.

We should have never interviewed the suspect. We should have never done anything without legal counsel, but we did.

Before we called Frank, it was a matter of, “Can we handle this internally?” But we found out that there’s a difference between an internal problem and a legal problem. If you had somebody shoot someone in the corridor of your church on Sunday morning, you wouldn’t say, “It happened at a church. We need to forgive him and show grace.” No, that’s a legal issue. That’s what we had. We had to flip that switch and call a lawyer.

What about assembling a response team? Who should be on this team and what should their roles be?

Self: Our senior pastor said, “We want the investigation and the decisions to be made by a lay group.” Since we would be investigating someone on staff—someone who had prominence and seniority—we didn’t think it ought to be an investigation done by the staff.

We assembled our team by office. We had the chairs of the deacons, finance committee, personnel committee, and a former chair of the missions council because that’s where the money was taken from. It’s important to point out that one was an accountant, one was a banker, and one was a lawyer.

Sommerville: The church has to select a small group vested with decision-making authority. They’re the ones who decide who to pursue, how to pursue, and what you’re going to do. They are the decision makers. I gather the facts and present them to this group. They then make decisions. If you have a church that is run by a board, it should be a subcommittee of the board.

A smaller group makes sense for two reasons: First, if it’s a mere misunderstanding, the problem can then be corrected without getting the whole church in an uproar. Second, very sensitive matters like this require a good deal of confidentiality at first, which is better accomplished by a smaller group.

If you suspect a staff member of fraud, should you terminate them or suspend them?

Sommerville: You don’t terminate the employee. You suspend them and say, “We’re looking at some items.” You don’t even need to tell them precisely what you’re looking at. Suspend them first and then issue a “preserve evidence order.” This means that the church suspends all document destruction until instructed otherwise. When it comes to electronic media, the church needs to preserve it without changes. It should not be turned on except by a forensic computer expert.

Call your accounting department and all your record keepers and say, “Stop, don’t change anything.” If the person suspected of fraud has a computer, don’t touch it. If they have a laptop, don’t touch it. You leave everything exactly the way it is right now because we don’t know where this is going to go. Sometimes they’re honest, and this is an honest mistake, and we resolve it fairly easily.

The other side is that you don’t know the size of the fraud. The Houston First Baptist case started with some questioning of credit card charges. My firm sees fraudulent credit card charges all the time. It also concerns me that many churches for convenience have gone to electronic statements and electronic approvals, and it’s fraught with opportunities for theft.

If you place the employee on a leave of absence, they can say whatever they choose to. There’s nothing you can do to stop them, but you can help the situation by explaining to people: “We have things we are looking into and we have been advised by our attorney not to discuss it publicly.” That usually gives enough gravity to the situation that no matter what is being said publicly by the person who is suspected, the people who really care are going to give you the benefit of the doubt.

You’re going to have situations where the person suspected of embezzlement is just as influential as this person was. They have a huge trust bank with the congregation. Those who are inclined to do bad things will exploit that trust bank to the maximum.

I don’t anticipate a suspension with pay would be for a long period of time. It’s just to give you enough to talk to the lawyer, talk to the public relations people, talk to the insurance company, and put your committees in place to investigate this so that then you can have a decision.

If you decide to terminate the employee, get together and have a meeting with the person suspected of fraud. The meeting will include the supervisor, HR representative, and maybe senior leadership. I don’t recommend you say, “We’re terminating you for theft” because it has not been adjudicated that he’s a thief yet. Instead, say, “There are irregularities, we have questions about them and we are going to terminate you because we have those questions.”

You will get requests to show grace and mercy to the accused. How should your church respond?

Self: That was the big question I got: “Where is the grace in this?” By “grace” they mean, “Cover it up. Let him go. Don’t do anything.” An attorney told me once, “David, without justice, you can’t have grace.”

Cummings: In the Bible, Paul wrote to the church and said, “Let him who steals, steal not.” In other words, he recognizes some church members are going to steal and they need to stop. If you say, “We’re going to show you grace, we’re going to forgive you, we’re going to restore you without any consequences,” you’ve really harmed that person and you’ve really harmed your church.

I understand the pain and agony of going through this with somebody in the congregation that you care about. All I’m saying is that, in my experience, when somebody says to me they stole X amount, the actual figure is usually more. They always understate it. There’s been a crime committed against not only the church but against the state. Forgiveness is great but there needs to be some accountability for what they did. I don’t see where grace has anything to do with anything until there’s accountability for what they’ve done.

Should a church enter into a restitution agreement in lieu of prosecution?

Sommerville: In 38 years of doing this, I have had several dozen churches enter into restitution agreements. I have yet to have a church receive the first payment. Restitution agreements make you feel good, but they don’t honor your members or the trust God gave you over their assets.

On the criminal side, to get a lighter sentence, they must provide the restitution. Restitution plays a key role in the length of time they serve. We’ve seen cases where they provided 100 percent restitution after they were charged and pled guilty where the judge gave them probation. But that’s pretty rare, depending on the size of the case.

Don’t let your congregation think in terms of restitution. We can still forgive them, but God’s Word says that he doesn’t always intervene on the consequences of our bad choices.

Self: If it’s all about restitution and forgiveness, then you’re setting up a culture of corruption within your staff and your church body. What you’re saying is, “Steal as much as you want, because if you get caught then you just pay it back and all is forgiven.”

What are best communication practices, both internally and to the community at large?

Self: A financial crime is a sin against the whole congregation. In Joshua 7, Achan’s theft and concealment of the spoils of battle affected the community. In our situation, the sin of theft impacted the congregation. It was hidden and it had to be brought to light, but in appropriate stages.

Early on, we met with the associate missions minister’s Sunday school class—he taught about 100 people on Sunday. We said there were some incongruities, that we did not terminate him, and that he voluntarily resigned.

We were legally constrained from saying much to the congregation and the community about the accusations. That put us in a difficult situation. It caused some real internal problems for us because we were not free to come out and say, “This is what happened.” The accused and those who supported him could say what they wanted to about us. I did get a text the first week from an attorney representing the the family of the associate missions minister that I could be sued for slander and libel.

Sommerville: You can’t call somebody a thief because they haven’t been determined to be a thief by a court. That’s a derogatory term. When the committee is doing the investigation, it’s very important that committee members not share their findings and discussions about the accused. You don’t want to create defamation or slander. Even though this person resigned, that didn’t stop the investigation and the need to be careful as to what was said in public.

Self: We engaged a crisis public relations firm, and followed their steps for communicating with the congregation, the community, and the media. We probably got them a month too late. We should have engaged them early on.

Sommerville: Notify your attorney that you’re going to get a PR firm involved pretty early, especially if you’re as high profile as Houston’s First Baptist. The attorney will work directly with senior church leadership regarding communications and PR.

Hiring a PR firm is money very well spent because you have to craft a message that is 100 percent truthful and yet not create liability. Public relations people know how to communicate and use words that will meet the legal standards, but will also satisfy the vast majority of your members.

Self: Our public relations firm said, “You need to identify the major donors who were affected.” Those would be the donors who have given large gifts to our missions restricted fund, from which the majority of funds were stolen. Since these donors were impacted the most by the theft, we felt they deserved an explanation.

The senior pastor and I, some members of the committee, and other senior staff made personal phone calls to all of those donors prior to this becoming public knowledge. We said, “This is what’s going on, these are the steps we’ve taken, and there’s probably going to be something in the news in the next 30 days.”

A high percentage of them said, “That’s terrible. I feel really bad for you. Now let me tell you of my story of embezzlement.” Almost all of those business owners had been through it and this was not news to them. That was a good step on our part to give a heads-up to some key people who might take this theft personally because it was their money.

Within 90 days of the publication of the indictment, we had two major gifts that have amounted to more than the amount of the theft. It wasn’t apples to apples. They weren’t paying us back for the theft. It wasn’t restitution at all. They were able to fulfill all those accounts, make whole what the moth has eaten, that sort of thing.

It was a spiritual thing for us that if we did the right thing, God was going to take care of his church.

What advice or guidance do you have when it comes to insurance coverage and communicating embezzled funds?

Sommerville: Make sure you have theft coverage or employee crime coverage. You need to notify them as soon as you have a suspicion. You have to notify some companies within 10 days. Others are more lenient and allow 30 days. But if you don’t notify them, you waive coverage. Then you have suddenly given the insurance company an unintended blessing.

Self: Concurrent with notifying the insurance company, we had to cooperate with law enforcement. In the first meeting with the associate missions minister, we said, “We have no interest in prosecution. We don’t want you to go to jail. You have two young kids at home. We want to restore you.” That was our opening response when we had no idea about the size of this thing. But to cooperate with the insurance company means we had to cooperate with legal authorities.

Sommerville: That’s a condition the insurance companies are putting into their policies now. You agree to prosecute criminally if they pay out a claim.

Should a church that’s been embezzled get the IRS involved? If so, how?

Sommerville: Embezzled funds are taxable income to the embezzler. The church, as the victim, files Form 3949-A with the IRS to report the previously unreported taxable income. That is something I strongly recommend. Some people say you’re adding insult to injury, but it’s just a consequence of their sin. Not only is the IRS going to require them to pay the money back, but they’re going to impose a 225 percent penalty on them for taking it.

Putting it all together: What is the plan of action to follow if a church catches someone embezzling funds?

Cummings: Contact your lawyer first. You want the lawyer to control everything that is about to happen. You should do this even before you call the cops because your risk is getting sued.

Be careful that you do not end up with a lawsuit with a charge of libel, slander, or false arrest. Do not put in the church bulletin that you just caught somebody stealing money. Don’t publicly accuse anyone of fraud. Do not even talk about it outside of the people who need to know.

Consider engaging a certified fraud examiner to assist you with your case. They are trained in investigations of frauds and handling those frauds.

Seriously consider prosecuting the fraudster for everyone’s sake, including any future employers. Most people who commit major fraud in a church need to be prosecuted. The percentage of cases that do not get prosecuted is very high—75 to 90 percent. The number one reason is embarrassment that someone got away with it. Some people say, “If I prosecute them, I won’t get paid back.” Let me give you a clue: you’re not going to get paid back. Restitution agreements in my view are totally useless.

Be prepared to have your case fully documented when you go to the district attorney (DA). The DA’s office might have time for your case in a small town, but in a big city, they simply don’t have time. Harris County, Texas, where Houston is located, has only four fraud investigators and two police officers dealing with fraud. You have to bring them a case and actually convince them to take it.

Engage a private investigator. This person can help locate assets and other helpful facts such as secret businesses, conviction records, real estate transactions, divorces, and lawsuits. If you’re reconstructing where their money is, it’s very helpful to take these steps.

More than anything else, be alert and less trusting. Why is the trust level too high in a church or a nonprofit organization? Because nobody could imagine somebody stealing from God. So everybody trusts people to do what is right. Unfortunately, they don’t always do what is right. The trust level is so high no one ever checks up on them. If they did, they would catch them. Trust is not an effective internal control. It’s probably the worst internal control you could ever have.

Supreme Court Reaffirms and Expands Ministerial Exception

What the ruling means for churches and religious organizations.

In a 7-2 ruling on July 8, 2020, the United States Supreme Court ruled that the “ministerial exception” barred civil courts from resolving employment discrimination lawsuits brought by former teachers against two Catholic schools.

This article reviews the facts of each case, summarizes the Supreme Court’s decision, and assesses the relevance of the ruling to religious organizations.


Case No. 1: Teacher Sues Over Age Discrimination

A woman (“Teacher”) worked for many years as a lay fifth and sixth grade teacher at a Catholic parochial school. She taught all subjects, including religion.

Key facts:

  • Education: BA in English with a minor in secondary education; California teaching credential.
  • Religious duties: Taught religion daily, attended faculty prayer services, led classroom prayer, and directed an annual passion play.
  • Employment agreement: Required to promote Catholic faith and morals and participate in religious activities. Her contract could be terminated for conduct discrediting the Church.
  • Performance reviews: Included evaluations of religious instruction and presence of Catholic values in the classroom.

The school eventually moved the Teacher to part-time and then declined to renew her contract. She filed an age discrimination claim, alleging she was replaced by a younger teacher. The school cited classroom performance issues related to a new reading and writing program.

Legal journey:

  • Federal district court: Dismissed the lawsuit under the ministerial exception.
  • Federal appeals court: Reversed, emphasizing lack of formal religious title or training.
  • Supreme Court: Agreed to review the case. (Our Lady of Guadalupe School v. Morrissey-Berru)

Case No. 2: Teacher Claims Disability Discrimination

Another woman (“Teacher”) worked for a year and a half at a Catholic primary school in Los Angeles.

Key facts:

  • Role: Substitute first-grade teacher, then full-time fifth-grade teacher.
  • Education: BA in liberal studies and a teaching credential.
  • Religious duties: Taught religion for 200 minutes per week, led daily prayer, used a religious textbook, and prepared students for sacraments.

The school declined to renew her contract after one full year. She alleged she was dismissed for requesting medical leave to treat breast cancer. The school cited poor classroom management and curriculum issues.

Legal journey:

  • Federal district court: Dismissed the lawsuit under the ministerial exception.
  • Federal appeals court: Reversed.
  • Supreme Court: Also agreed to review. (St. James School v. Biel)

Supreme Court’s Analysis

The Court combined both cases and applied its previous reasoning from Hosanna-Tabor Evangelical Lutheran Church and School v. EEOC (2012).

In Hosanna-Tabor, the Court:

  • Recognized the ministerial exception for religious institutions.
  • Emphasized that no rigid formula defines a “minister.”
  • Identified relevant factors like religious title, training, self-identification as a minister, and religious job duties.

Key takeaway:

“What matters, at bottom, is what an employee does.”

In these two cases:

  • Both teachers had core duties transmitting the Catholic faith.
  • Employment agreements and handbooks emphasized their religious responsibilities.
  • Their titles and formal religious training were less important than their actual duties.

The Court concluded that both teachers fell within the ministerial exception, protecting the schools’ employment decisions from civil court review.


What This Means for Churches

This ruling has significant implications for religious organizations beyond just Catholic schools.

1. Focus on Job Function, Not Titles

The Court emphasized that actions, not formal religious titles, determine who qualifies under the ministerial exception.
Even employees without “minister” in their title may be covered if they perform essential religious duties.

2. Possible Impact on Tax Law Definitions

Currently, the federal tax code defines “ministers” narrowly—requiring ordination, commissioning, or licensing.
The Court’s broader interpretation could:

  • Influence future adjustments to the tax definition of “minister.”
  • Expand eligibility for tax benefits like the housing allowance.

Five factors currently used in tax law (from Knight v. Commissioner, 1989):

  1. Administer sacraments
  2. Conduct worship services
  3. Perform services under church authority
  4. Be ordained, commissioned, or licensed (mandatory)
  5. Be regarded as a spiritual leader by their religious body

The Court’s decision could support including those who perform ministerial functions without formal designation.

3. Limited Guidance Beyond Employment Cases

The Court did not extend its ruling to other areas like:

  • Breach of contract claims
  • Defamation suits
  • Fair Labor Standards Act (FLSA) disputes

The focus remains narrowly on employment discrimination.


Church Autonomy and the First Amendment

The Court reinforced the independence of religious organizations in internal matters:

  • Religious groups must be free to decide faith and doctrine without government interference.
  • Courts must avoid intruding on religious hiring and firing decisions.
  • The ministerial exception is crucial to maintaining religious liberty.

“Without [this authority], a wayward minister’s preaching, teaching, and counseling could contradict the church’s tenets and lead the congregation away from the faith.”


Final Thoughts

Church leaders should carefully evaluate all staff roles—not just ordained pastors—when considering who might fall under the ministerial exception.
This ruling strengthens churches’ rights to make internal decisions without fear of civil litigation but also signals broader future debates, especially in tax law and religious freedom cases.

Richard R. Hammar is an attorney, CPA and author specializing in legal and tax issues for churches and clergy.

Supreme Court Endorses Some Aid to Parents of Religious School Students

Parents of religious school students may receive state aid, Supreme Court says.

On June 30, 2020, the United States Supreme Court ruled in a 5–4 decision that a scholarship program enacted by Montana’s state legislature, which denied funds for use in religious schools, was an unconstitutional restriction on the free exercise of religion. This decision will allow religious schools, at least in some cases, to benefit from financial aid made available to all other kinds of schools.

Montana’s scholarship program

In 2015, Montana’s state legislature sought “to provide pa­rental and student choice in education” by enacting a schol­arship program for students attending private schools. The program grants a tax credit of up to $150 to any taxpayer who donates to a par­ticipating “student scholarship organization.” The scholarship organizations then use the donations to award scholarships to children for tuition at a private school.

So far, only one scholarship organization, Big Sky Schol­arships, has participated in the program. Big Sky focuses on providing scholarships to families who face financial hardship or have children with disabilities. Scholarship or­ganizations like Big Sky must, among other requirements, maintain an application process for awarding the scholar­ships; use at least 90 percent of all donations on scholarship awards; and comply with state reporting and monitoring re­quirements.

A family whose child is awarded a scholarship under the program may use it at any “qualified education provider”—that is, any private school that meets certain accreditation, testing, and safety requirements. Vir­tually every private school in Montana qualifies. Upon re­ceiving a scholarship, the family designates its school of choice, and the scholarship organization sends the scholar­ship funds directly to the school. Neither the scholarship organization nor its donors can restrict awards to particular types of schools.

The Montana legislature allotted $3 million annually to fund the tax credits, beginning in 2016. If the annual allotment is exhausted, it increases by 10 percent the following year. The program is slated to expire in 2023.

The “no-aid” provision and “Rule 1”

The Montana legislature also directed that the program be administered in accordance with the Montana state constitution, which contains a “no-aid” provi­sion barring government aid to sectarian schools. In full, that provision states:

Aid prohibited to sectarian schools. . . . The leg­islature, counties, cities, towns, school districts, and public corporations shall not make any direct or indi­rect appropriation or payment from any public fund or monies, or any grant of lands or other property for any sectarian purpose or to aid any church, school, acad­emy, seminary, college, university, or other literary or scientific institution, controlled in whole or in part by any church, sect, or denomination.

Shortly after the scholarship program was created, the Montana Department of Revenue promulgated “Rule 1” that prohibited families from using scholar­ships at religious schools. It did so by changing the definition of “qualified education provider” to exclude any school “owned or controlled in whole or in part by any church, re­ligious sect, or denomination.” The department ex­plained that Rule 1 was needed to reconcile the scholar­ship program with the “no-aid” provision of the Montana constitution.

The Montana Attorney General disagreed. In a letter to the department, he advised that the Montana constitution did not require excluding religious schools from the pro­gram, and if it did, it would “very likely” violate the United States Constitution by discriminating against the schools and their students.

Petitioners sue the Department of Revenue

Three mothers (the “petitioners”) enrolled their children in a private Christian school in northwestern Mon­tana. The school meets the statutory criteria for “qualified education providers.” It serves students in pre-kindergarten through 12th grade, and petitioners chose the school in large part because it “teaches the same Christian values that [they] teach at home.”

The child of one petitioner has already received scholarships from Big Sky, and the other petitioners’ children are eligible for scholarships and planned to apply. While in effect, how­ever, Rule 1 blocked petitioners from using scholarship funds for tuition at a Christian school.

To overcome that obstacle, petitioners sued the Department of Revenue in Montana state court. They claimed that Rule 1 discriminated on the basis of their religious views and the religious nature of the school they had chosen for their children.

The trial court concluded that Rule 1 was not required by the no-aid provision, because that provision prohibits only “appropriations” that aid religious schools, “not tax credits.” The ruling freed Big Sky to award scholarships to students regardless of whether they attended a religious or secular school.

For the school year beginning in fall 2017, Big Sky received 59 applications and ultimately awarded 44 scholarships of $500 each. The next year, Big Sky re­ceived 90 applications and awarded 54 scholarships of $500 each. Several families, most with incomes of $30,000 or less, used the scholarships to send their children to the Christian school the petitioners’ children attended.

The state supreme court reverses earlier ruling

In December 2018, the Montana Supreme Court reversed the trial court. The state supreme court ruled that the program aided religious schools in violation of the no-aid provision of the Montana constitu­tion.

In the court’s view, the no-aid provision “broadly and strictly prohibits aid to sectarian schools.” The scholarship program provided such aid by using tax credits to “subsidize tuition payments” at pri­vate schools that are “religiously affiliated” or “controlled in whole or in part by churches.” In that way, the scholarship program flouted the state constitution’s “guarantee to all Montanans that their government will not use state funds to aid religious schools.”

The US Supreme Court declares Rule 1 unconstitutional

The United States Supreme Court agreed to review the case, and in its 5–4 decision written by Chief Justice John Roberts, concluded that Rule 1 was an unconstitutional restriction on the free exercise of religion. The Court rejected the claim that the Montana scholarship program was an unconstitutional establishment of religion:

We have repeatedly held that the Establishment Clause is not offended when religious observers and organizations benefit from neutral government programs. . . . Any Establishment Clause objection to the schol­arship program here is particularly unavailing because the government support makes its way to religious schools only as a result of Montanans independently choosing to spend their scholarships at such schools.

The Court relied heavily on its recent ruling in Trinity Lutheran Church of Columbia, Inc. v. Comer, 137 S. Ct. 2012 (2017), in which it ruled that disqualifying otherwise eligible recipients from a public benefit “solely because of their religious character” imposes “a penalty on the free exercise of religion that triggers the most exacting scrutiny.”

In Trinity Lutheran, Missouri provided grants to help nonprofit organizations pay for playground resurfacing, but a state policy disqualified any organization “owned or controlled by a church, sect, or other religious entity.” Because of that policy, an otherwise eligible church-owned preschool was denied a grant to resurface its playground. The Court concluded that Missouri’s policy discriminated against the church “simply because of what it is—a church,” and so the policy was subject to the “strictest scrutiny,” which it failed.

The Court, in Trinity Lutheran, acknowledged that the state had not “criminalized” the way in which the church worshiped or “told the church that it cannot subscribe to a certain view of the Gospel.” But the state’s discriminatory policy was “odious to our Constitution all the same.”

Here, too, in the Montana case the Court concluded:

Montana’s no-aid provision bars religious schools from public benefits solely because of the religious character of the schools. The provision also bars parents who wish to send their children to a religious school from those same benefits, again solely because of the religious character of the school. . . . The provi­sion plainly excludes schools from government aid solely be­cause of religious status,” just as in Trinity Lutheran. . . . The Free Ex­ercise [of religion] Clause protects against even “indirect coercion,” and a State “punishes the free exercise of religion” by disqual­ifying the religious from government aid as Montana did here.

The Court continued:

The Montana Supreme Court should have “disre­garded” the no-aid provision and decided this case “con­formably to the Constitution” of the United States. That “supreme law of the land” condemns discrimination against religious schools and the families whose children attend them. They are “members of the community too,” and their exclusion from the scholarship program here is “odi­ous to our Constitution” and “cannot stand” (citing Trinity Lu­theran).

What this means for churches with religious schools

Churches or denominations with religious schools should note the following significant points regarding the Supreme Court’s decision:

  1. Most importantly, this case will allow religious schools, at least in some cases, to benefit from financial aid made available to all other kinds of schools (i.e., public and private secular schools). Religious schools cannot be excluded from such aid solely on the basis of their religious status. As the Court concluded, religious schools are “members of the community too,” and their exclusion from the scholarship program here is “odi­ous to our Constitution” and “cannot stand” (citing Trinity Lu­theran).
  2. This case may contribute to a greater degree of school choice, depending on current and future state-enabling legislation.
  3. The trial court in this case noted that the no-aid provision in the Montana constitution prohibits only “appropriations” that aid religious schools, “not tax credits” to donors.
  4. The Supreme Court noted that any Establishment Clause objection to the Montana schol­arship program “is particularly unavailing because the government support makes its way to religious schools only as a result of Montanans independently choosing to spend their scholarships at such schools.” In other words, the primary beneficiaries of the scholarship program were parents who were empowered to use scholarships to pay for the tuition of their children in a school of their choice. The fact that this might include a religious school did not make such schools the primary beneficiary.
Richard R. Hammar is an attorney, CPA and author specializing in legal and tax issues for churches and clergy.

Dynamic Cash-Flow Forecasting is Key to Managing Rapid Change

Budgeting during a time of rapid change is a matter of ditching the annual budget and doing some dynamic cash-flow forecasting and planning.

Q: Our church has always tried so hard to stick to our budget. What do we do about budgeting in times of rapid change and uncertainty? What are some strategies for preserving cash, if that’s one of the things we should be doing?


Here’s some fairly radical advice as it relates to budgeting—radical in the sense that this is not conventional church financial management wisdom: Stop focusing on your regular annual budget. For churches experiencing rapid changes in their giving levels, the annual budget developed months ago is largely irrelevant.


Looking for help with other critical church finance topics? Pick up the second edition of Batts’

Church Finance: The Church Leader’s Guide to Financial Operations


I realize that as a matter of church governance and policy, you might have to have a budget. But what you planned when you developed that budget is no longer reality. Your spending levels and spending categories most likely have changed. Your revenue levels may be very different. So, what do you do?

Stop focusing on what you’re calling the budget and start doing what I call dynamic cash-flow forecasting and planning. That may sound like a fancy term. Dynamic just means it’s changing. It’s moving. And cash-flow forecasting and planning means estimating what’s going to happen, as best you can, and continuously updating your estimate based on new developments as they unfold.

Forecast this way each week over the next few months. Estimate as best you can, and adjust the forecast frequently based on new developments.

What dynamic cash-flow forecasts look like

Weekly cash-flow forecasts could start with a spreadsheet in which you start with your beginning cash and then project your expected cash inflow and your expected cash outflow. Put simply: cash inflow, which might include borrowing, is cash that’s coming into your church. And then cash outflow, including debt service—is whatever cash is going out for whatever purpose. And then, of course, the difference between your expected inflow and your expected outflow is your expected net cash flow. Add your beginning cash to your expected net cash flow; this would be your expected ending cash.

Forecasting also includes modeling different scenarios with different assumptions. If giving for your church so far is relatively flat, you should model one scenario that shows your giving level staying flat. You might also want to model a scenario of your giving level going down by 10 percent or 15 percent, or whatever makes sense to you depending on your current circumstances and trending. You might want to run various scenarios and update them each time as you have better information about what seems to be happening.

Weekly cash-flow forecasts should be developed for a reasonable and appropriate period of time in the future. I would suggest at least eight to ten weeks out. A forecast much shorter than that has little value for cash-flow planning and strategic decision-making. And in a highly dynamic environment, a forecast much longer than that is likely to have less reliability.

Rolling budgets

Rolling budgets are an alternative to annual budgets suitable for some churches to use as their regular approach to budgeting. Maintaining weekly cash-flow forecasts is an accelerated version of maintaining rolling budgets. Maintaining rolling budgets is not a “do it once a year” approach to budgeting. (I discuss this process on pages 18 and 19 of Church Finance: The Church Leader’s Guide to Financial Operations.)

Churches that are experiencing rapid growth are good candidates for rolling budgets, since their revenue and expense levels change more rapidly than a full-year budget is typically designed to address. Normally, for churches that utilize rolling budgets, I would recommend updating the rolling budget approximately quarterly. But these are not normal times. For this reason, I recommend updating it weekly—or every time you learn or observe something new and different. Doing this allows you to better manage cash and financial activities during a dynamic or very challenging, rapidly changing season.

Editor’s note. For additional details on dynamic cash-flow forecasting and planning—along with a helpful PowerPoints on the topic—see the free video of Mike Batts’s webinar with Church Law & Tax.

Protecting and preserving cash

Now, regarding protecting and preserving cash. While this is not conventional financial management, I suggest churches consider drawing on a line of credit—if you have a line of credit available. Borrowing money to pay operating expenses is a very high-risk proposition, and I am not saying you want to spend the borrowed funds on operations. Only do so if it’s deemed absolutely essential—and only if you have a viable plan to pay off the borrowed funds.

The main reason I suggest this is the risk that the bank may curtail your line of credit if it is not used. Banks curtailed lines of credit significantly during the Great Recession and it can easily happen again. Borrowing the funds can prevent a scenario where you go to borrow the funds later. . . only to be told by the bank that it has frozen your line of credit due to financial concerns. (Don’t forget to consider FDIC insurance levels with respect to your bank deposits. If you have significant bank account balances, you may wish to diversify the funds among multiple banks—banks also have economic risks in the current environment.)

For churches that do not have a line of credit—and if you, again, want to preserve cash—you may want to consider carrying a balance on a credit card account. Again, I stress that this is not traditional advice. It will be important to review your modeling—looking at the future. Maybe you have a loan that has been approved but not yet funded. This means, though, that those funds should be coming in. In the meantime, you could cautiously use the credit card in order to stay afloat until you have the needed funds from, say, the PPP money. When you are more financially stable, you would pay off the credit card. Keep in mind, though, that this is very short-term strategy.

Michael (Mike) E. Batts is a CPA and the managing partner of Batts Morrison Wales & Lee, P.A., an accounting firm dedicated exclusively to serving nonprofit organizations across the United States.
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