Lost Your Form 4361?

The Tax Court addresses ministers who can’t prove they “opted out” of Social Security.

Church Finance Today

Lost Your Form 4361?

The Tax Court addresses ministers who can’t prove they “opted out” of Social Security.

Ministers who satisfy several conditions can exempt themselves from self-employment (Social Security) taxes by filing a timely exemption application, called Form 4361, with the IRS. The tax regulations specify that Form 4361 is not effective until it is marked “approved” by the IRS and returned to the minister.

A third of all ministers have exempted themselves from self-employment taxes by filing a timely Form 4361 with the IRS. Since in most cases this form must be filed by the due date of the federal tax return for the second year in which the minister received ministerial compensation of $400 or more, it ordinarily is filed early in a minister’s professional career. As years and even decades pass by, the likelihood increases that the form will be lost or destroyed.

So what happens if a minister’s tax return is audited by the IRS, and the minister is asked to produce an approved Form 4361 that has been lost or destroyed? Is the minister exempt? If not, will he or she have to pay accrued self-employment taxes with interest and penalties? If so, the tab could easily run into the tens of thousands of dollars.

The Tax Court addressed this important question in a recent case.

Facts of the case

A minister (the “petitioner”) had been an ordained member of the clergy since 1992. She began to receive income from the performance of ministerial services in 1993. The first two years after ordination in which she derived net self-employment earnings of $400 or more from ministerial services were 1993 and 1994.

The petitioner timely filed her 1994 federal tax return (Form 1040) on October 16, 1995. She claimed that she submitted a Form 4361 with her 1994 tax return and that the form was approved by the IRS and returned to her. The petitioner’s copies of her 1993 through 1998 tax returns were destroyed in a basement flood. As a result, she did not have a copy of the Form 4361 that she claimed she filed with her 1994 tax return. Further, the tax returns she filed for the years 1993 through 2002 have been destroyed by the IRS pursuant to normal procedures.

In reliance on the fact that her Form 4361 exemption application had been approved by the IRS in 1994, the petitioner did not pay self-employment taxes on any ministerial income since 1994. The petitioner’s tax returns for 2000 and 2002 were audited by the IRS, but in both cases the IRS accepted the petitioner’s status as exempt from self-employment taxes.

However, in 2012 the IRS informed the petitioner that she owed self-employment taxes for 2007 and 2008 (the years under investigation), based, in part, on the fact that the IRS “ministerial waivers unit’s” file for the petitioner did not contain a Form 4361 that was filed in 1994. The petitioner appealed to the United States Tax Court.

The Tax Court’s ruling

The United States Tax Court ruled that the petitioner was exempt from self-employment taxes even though she could not produce her approved copy of Form 4361.

The court began its opinion by noting “petitioner bears the burden of proving that her Form 4361 was properly filed and approved and that the IRS determination is erroneous.” The court noted that “the mere filing of a Form 4361 does not constitute an exemption. The exemption is granted only if the application is approved by an appropriate internal revenue officer.” Treas. Reg. 1.1402(e)-2A(c). The court continued:

The first two years after ordination in which petitioner derived net self-employment earnings of $400 or more from ministerial services were 1993 and 1994. As a result, in order for petitioner to be exempt from self-employment tax for the years at issue, she must have filed a Form 4361 no later than the due date of her 1994 federal income tax return. Petitioner stated that she attached a completed Form 4361 to her 1994 tax return and that such form was approved by the IRS and returned to her in 1995. The IRS argues that petitioner did not prove she had filed a Form 4361 with her 1994 tax return and that the IRS has no record of an approved Form 4361 from that period. We must determine whether petitioner attached her Form 4361 with her timely filed 1994 tax return and whether the IRS approved such form.

The parties stipulated that petitioner’s copy of her 1994 federal income tax return was destroyed in a flood along with copies of her 1993 and 1995 through 1998 tax returns. Petitioner stated that the Form 4361 approved by the IRS in 1995 was attached to the destroyed return. Petitioner argues that the examinations of her federal income tax return for the taxable years 2000 and 2002 in which the IRS determined she owed no self-employment tax is circumstantial evidence that at the time of the two examinations the IRS had evidence of petitioner’s approved Form 4361 … .

For the taxable years 2000 and 2002 the IRS examined petitioner’s tax returns and agreed with petitioner that no self-employment tax was owed. The only issue relative to the exemption was whether petitioner had timely filed a Form 4361 that had been approved by the IRS. This creates an inference that on at least two occasions the IRS determined that petitioner had filed a Form 4361 with her 1994 tax return and that such form had been approved. The IRS determinations during the two examinations are consistent with petitioner’s assertion that the Form 4361 she filed with her 1994 tax return had been approved. Petitioner has consistently reported that she was exempt because she had filed Form 4361. Petitioner’s reporting of no self-employment tax for these taxable years is consistent with her position that the Form 4361 filed with her 1994 tax return was approved by the IRS. Over the course of multiple examinations petitioner has consistently stated that she filed a Form 4361 with her 1994 tax return and that such form had been approved. On two previous occasions the IRS apparently agreed. Based upon the evidence we find that, more likely than not, petitioner filed a Form 4361 with her 1994 federal income tax return and that such form was approved by the IRS. Accordingly, we hold that petitioner is not liable for self-employment tax for the years at issue. Corso v. Commissioner, T.C. Sum. Op. 2014-3 (2014).

This case may be of assistance to those ministers who filed a timely Form 4361 exemption application that later was approved and returned by the IRS, but that was subsequently lost or destroyed. The tax regulations specify that “the filing of an application for exemption on Form 4361 by a minister … does not constitute an exemption from the tax on self-employment income … . The exemption is granted only if the application is approved by an appropriate internal revenue officer.” In practice, this means that an exemption is effective only when an applicant receives back one of the three 4361 forms (it is filed in triplicate) from the IRS marked “approved.”

What this means for ministers

If you are sure that you filed a timely Form 4361 that was approved by the IRS and returned to you, but is now lost or destroyed, note the following two points in the event you are audited and the IRS asks for proof of exemption:

Contact the tax preparer you used to prepare and file your tax returns at the time the form would have been submitted. The preparer may have records that will indicate if a Form 4361 was filed.

This case, and others, indicate that ministers who file a timely Form 4361 that is approved and returned by the IRS may be able to prove their exempt status even if they cannot produce the approved form, if there is other evidence to demonstrate that the IRS approved the exemption.

It is a good practice for ministers who file Form 4361 to make copies of their approved form and store them in different locations (paper or digital).

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

Church Political Activities: What Might Trigger IRS Scrutiny?

A settled lawsuit from 2014 outlined the agency’s protocol—but whether it is followed remains to be seen.

The participation by churches and church leaders in political campaigns is an American tradition dating back to the founding of the republic. Common examples include:

  • inviting candidates to speak during worship services
  • distributing “voter education” literature reflecting candidates’ views on selected topics
  • voter registration activities
  • enlisting volunteers for a particular candidate’s campaign
  • collecting contributions for a particular candidate
  • statements by ministers during worship services or in church publications that support or oppose candidates

Unfortunately, it is not well understood that these kinds of activities, as well-meaning as they may be, jeopardize a church’s exemption from federal income taxation. This is because section 501(c)(3) of the tax code specifies that a church or other public charity is exempt from federal income taxation only if “no substantial part of the activities of which is carrying on propaganda, or otherwise attempting to influence legislation, and which does not participate in, or intervene in (including the publishing or distributing of statements), any political campaign on behalf of any candidate for public office.”

Note that there are two distinct limitations here. First, churches may not engage in substantial efforts to influence legislation. Second, churches may not participate or intervene in any political campaign, even to an insubstantial degree.

To be sure, there have been massive violations of this prohibition—with not a word of protest from the IRS. In part, this inaction was due to a provision in a federal law (the Church Audit Procedures Act) that imposes limitations on IRS examinations of churches. The Act provides that the IRS may begin a “church tax inquiry” only if an appropriate “high-level Treasury official” (a regional IRS commissioner, or higher Treasury official) reasonably believes, on the basis of written evidence, that the church is not exempt, may be carrying on an unrelated trade or business, or is otherwise engaged in activities subject to taxation.

In 2009, a federal court in Minnesota ruled that the IRS Director of Exempt Organizations (Examinations) was not a “high-level Treasury official” and therefore was not authorized to initiate a church tax inquiry on the basis of a reasonable belief determination that sufficient written evidence existed to warrant a church tax inquiry. The court concluded that only a regional IRS commissioner, or higher Treasury official, qualified as a “high-level Treasury official” as required by the Church Audit Procedures Act. It rejected the IRS’s argument that certain lower-level officials were better qualified to make this determination. U.S. v. Living Word Christian Center, 2009 WL 250049 (D. Minn. 2009). This ruling basically shut down IRS efforts to enforce the campaign prohibition by churches.

In recent years, a group of ministers has openly and intentionally defied the campaign prohibition on the ground that it violates their constitutional right to exercise their religion, with little, if any, response by the IRS.

But the IRS’s non-enforcement of the campaign prohibition was legally challenged several years ago. While it still remains to be seen if the agency will enforce the prohibition, church leaders should be mindful of the agency’s protocol.

The FFRF lawsuit

In 2012, the Freedom from Religion Foundation (FFRF) sued the IRS in a federal district court in Wisconsin to compel the IRS to enforce the ban on campaign intervention by churches.

FFRF also sought to remove the roadblocks to IRS enforcement of the campaign prohibition by compelling the IRS to define those officials who are authorized to initiate church tax inquiries. The FFRF complaint states, in part:

The Plaintiff, Freedom From Religion Foundation (“FFRF”), seeks a Declaration … that the [IRS] has violated, continues to violate, and will continue to violate in the future, the Establishment Clause of the First Amendment to the Constitution of the United States by failing to enforce the electioneering restrictions of section 501(c)(3) of the tax code against churches and religious organizations.

FFRF requests the Court to enjoin the IRS from continuing a policy of non-enforcement of the electioneering restrictions against churches and religious organizations.

FFRF also requests the Court to order the IRS to authorize a high-ranking official within the IRS to approve and initiate enforcement of the restrictions of section 501(c)(3) against churches and religious organizations, including the electioneering restrictions, as required by law … .

The IRS may initiate a tax inquiry of a church or religious organization if a high-ranking IRS official documents in writing the acts and circumstances, including potential violations of the electioneering prohibition, that lead the official to reasonably believe that the church may have violated the requirements for tax exemption under section 501(c)(3).

In fact, however, the IRS … has followed and continues to follow a policy of non-enforcement of the electioneering restrictions of section 501(c)(3) against churches and other religious organizations.

As a result, in recent years, churches and religious organizations have been blatantly and deliberately flaunting the electioneering restrictions of section 501(c)(3), including during the presidential election year of 2012 … . More than 1,500 clergy reportedly also violated section 501(c)(3) on October 7, 2012, in a deliberate and coordinated display of noncompliance with the electioneering restrictions of section 501(c)(3), including prominent megachurches … .

Open and notorious violations of the electioneering restrictions of section 501(c)(3) by churches and other religious organizations have been occurring since at least 2008, with churches recording their partisan activities and sending the evidence to the IRS … .

The non-enforcement of the electioneering restrictions of section 501(c)(3) against churches and other religious organizations constitutes preferential treatment to churches and religious organizations that is not provided to other tax-exempt organizations, including FFRF, which are required to comply with the electioneering restrictions of section 501(c)(3) … . The preferential tax-exemption that churches and other religious organizations obtain, despite noncompliance with electioneering restrictions, amounts to more than $100,000,000,000 annually in tax-free contributions made to churches and religious organizations in the United States.

The complaint concedes that some political activities will not violate the ban on campaign activities:

The restrictions of §501(c)(3) on electioneering activities do not preclude discussions of issues that are not linked to support for or opposition to candidates; the fact that candidates may align themselves on one side or another of an issue does not restrict the ability of religious organizations to engage in discussions of that issue. A discussion of issues violates the electioneering restrictions of §501(c)(3) of the Tax Code if the discussion contains overt support for or opposition to a particular candidate.

Factors relevant to determining whether an advocacy communication constitutes impermissible campaign intervention include: (a) whether the communication identifies one or more candidates for a public office; (b) whether the communication expresses approval or disapproval of one or more candidates’ positions and/or actions; (c) whether the communication is delivered close in time to an election; (d) whether the statement makes reference to voting or an election; and (e) whether the issue addressed in the communication has been raised as an issue distinguishing candidates for a given office.

The electioneering prohibition of §501(c)(3) applies to tax-exempt organizations, including churches and religious organizations, and to the actions of individuals, including clergy or other religious leaders, acting as representatives of tax-exempt organizations; the prohibition of §501(c)(3) does not apply to the political activities of clergy or other religious leaders undertaken in their individual capacities … .

Settlement of FFRF’s lawsuit

The IRS and FFRF reached a settlement of the case that was approved by the court in an order dated July 29, 2014. As a result of the settlement, the FFRF voluntarily dismissed its lawsuit. The court’s order reads, in part: “The reason the parties seek the dismissal is that the FFRF is satisfied that the IRS does not have a policy at this time of non-enforcement specific to churches and religious institutions.”

The FFRF brief in support of the settlement and its motion to dismiss the lawsuit states:

FFRF commenced this action because the IRS was evidently not enforcing the electioneering restrictions against churches and religious organizations. In particular, the IRS had no procedure in place to initiate churches examinations, at least after the District Court of Minnesota invalidated the prior procedure. After that district court decision in 2009, church groups began politicking from the pulpit openly and notoriously, including annual organized politicking on what has come to be known as “Pulpit Freedom Sunday.” In the meantime, an IRS official publicly reported in 2012 an on-going moratorium on church tax examinations, in spite of flagrant and public electioneering by churches and religious organizations.

The IRS has recently, in the context of this litigation, tried to assure FFRF that procedures are now in place for enforcement of the electioneering restrictions of section 501(c)(3), including a procedure to initiate investigations/examinations of churches for possible violations.

FFRF only first received any information from the IRS indicating current practices and policies on June 16, 2014. That is the earliest date that FFRF received any information purporting to reflect IRS policy and practice of enforcing the electioneering restrictions against churches and religious organizations. FFRF’s counsel subsequently discussed the IRS’s current policy and practices with Department of Justice counsel, and as a result, FFRF is satisfied that the IRS does not have a current policy of non-enforcement against churches.

Information received from DOJ counsel on June 27, 2014, further indicated that the IRS has a procedure in place for “signature authority” to initiate church tax investigations/examinations. Information relating to procedures for processing alleged violations of the political intervention prohibition of section 501(c)(3) was also provided on June 27, 2014.

Based on available information, FFRF and its counsel are satisfied that the IRS no longer has an explicit policy or practice of not enforcing the electioneering restrictions of section 501(c)(3) against churches. For that reason, FFRF is agreeable to a voluntary dismissal of the pending action.

Relevance to Church Leaders

As a result of the 2014 settlement, the IRS’s protocol was publicly disclosed. Church leaders should bear this in mind when considering support of, or opposition to, candidates for public office, and consult with legal counsel to assess the risks and options.

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

Kentucky Court Dismisses Atheists’ Challenge to Church and Clergy Tax Provisions

Conclusion: groups lacked ‘standing’ in order for federal case to proceed.

Church Law and Tax Report

Kentucky Court Dismisses Atheists’ Challenge to Church and Clergy Tax Provisions

Conclusion: groups lacked ‘standing’ in order for federal case to proceed.

In 2013, the American Atheists Inc., Atheists of Northern Indiana Inc., and Atheist Archives of Kentucky Inc. (collectively, the “Atheists”) filed a lawsuit in federal district court in Kentucky, claiming certain Internal Revenue Code provisions preferentially benefit churches and religious organizations. According to the Atheists, the tax code treats religious organizations more favorably than non-religious charities, and this favorable treatment represents an unconstitutional preference for religion in violation of the First Amendment’s prohibition of an establishment of religion.

Although the Atheists did not specifically identify the statutes and regulations they were challenging, the court surmised that the following provisions of the tax code probably were the ones the Atheists were challenging:

Churches are not required to file an application for recognition of tax-exempt status.

In order to receive exemption from federal income tax under section 501(c)(3) of the tax code, organizations must file Form 1023 with the Internal Revenue Service. However, churches are not required to file Form 1023, although many have done so in order to more easily establish their tax-exempt status to assist donors in substantiating charitable contributions and to qualify for various exemptions under state and local laws. Many other churches are covered by a group exemption ruling issued by the IRS to a parent denomination.

Churches are not required to file an annual information return.

Generally, tax-exempt 501(c)(3) public charities must file an annual informational tax return with the IRS on Form 990. Section 6033 of the tax code exempts churches, and some other religious organizations, from the Form 990 filing requirement.

Form 990, with related schedules, is nearly 100 pages, and requires the disclosure of highly confidential financial and operational information, including, but not limited to, the following:

compensation, including deferred compensation, nontaxable benefits, and bonuses, paid to officers, directors, and the highest-compensated employees;
all current and former employees who received more than $100,000 in compensation;
all current and former board members who received more than $10,000;
all first-class travel;
reimbursement of spouses’ travel;
the existence of any “discretionary funds”;
all housing allowances;
club dues;
personal services (maid, chauffeur, and so on);
whether adequate substantiation is required for expense reimbursements;
existence of a compensation committee or consultant;
use of compensation surveys;
whether the board approved all compensation arrangements;
severance agreements;
compensation arrangements based on a percentage of revenue;
number of employees;
number of board members;
number of volunteers;
unrelated business income;
all charitable contributions received from donors;
political activities;
investment income;
financial statements;
loans paid to officers or employees;
itemized noncash contributions of more than $25,000;
recent, substantial changes to governing documents;
minutes of membership and board meetings;
contact information for all board members;
a written conflict-of-interest policy;
a written whistleblower policy;
a records retention policy.

3. Ministers of the gospel are able to receive a tax-free parsonage allowance.

Section 107(1) of the tax code excludes the rental value of a home furnished as part of the compensation of a “minister of the gospel” from his or her gross income. Section 107(2) excludes a housing allowance paid as part of the compensation of a “minister of the gospel” from his or her gross income.

Salaries of ministers of the gospel are exempted from income tax withholding and FICA taxes.

Sections 1402, 3121, and 3401 of the tax code provide exemptions from the income tax withholding requirement and from the Social Security and Medicare tax (collectively, “FICA taxes”) for wages paid for services performed by a minister of the gospel in the exercise of his or her ministry.

The IRS is required to follow specific procedures when examining a church.

Section 7611 of the tax code requires the IRS to follow specific procedures when conducting a “church tax inquiry” or a “church tax examination.” Generally, a “church tax inquiry” is a determination as to whether that entity meets the qualifications to be exempt from federal income tax. A “church tax examination” is an examination of a church’s records or activities.

The IRS may commence a church tax inquiry only if an appropriate high-level Treasury official reasonably believes, on the basis of facts and circumstances recorded in writing, that the church may not be exempt from tax, or may be carrying on an unrelated trade or business, or otherwise may be subject to tax. The heightened requirements outlined in section 7611 only apply to churches and not other tax-exempt organizations.

The court concluded that the Atheists failed to allege an injury-in-fact and their assertion that they would not qualify as a church or religious organization was mere speculation. The court noted that the IRS cited a number of cases where state and federal law have recognized non-theist organizations as tax-exempt religious organizations.

The Atheists’ lawsuit asserted that the tax code’s differing treatment of churches violates the Fifth Amendment’s guaranty of the equal protection of law, and the First Amendment’s ban on any establishment of religion. The Atheists conceded that they had never sought recognition as a religious organization or church under section 501(c)(3). Rather, they asserted that it would violate their sincerely held beliefs to seek classification as a religious organization or church from the IRS. They further claimed that they “suffer from unconstitutional discrimination and coercion arising from their inability to satisfy the IRS test to gain classification to secure the same treatment as religious organizations or churches” under the tax code.

The Atheists’ lawsuit asked the court to issue a judgment “declaring that all tax code provisions treating religious organizations and churches differently than other 501(c)(3) entities are unconstitutional violations of the Equal Protection of the Laws required pursuant to the Due Process Clause of the Fifth Amendment … and the Establishment Clause of the First Amendment of [the] Constitution of the United States of America; and enjoining the IRS from continuing to allow preferential treatment of religious organizations and churches.”

Atheists lacked “standing”

The federal government, which is tasked with the responsibility of defending against challenges to federal laws, including the tax code, asked the court to dismiss the Atheists’ lawsuit on the technical ground that the Atheists lacked “standing” to litigate in federal court.

Standing is a technical requirement in any federal court lawsuit, and derives from Article III of the United States Constitution, which confines the judicial power of the federal courts to actual “cases” or “controversies.” It has been described by the United States Supreme Court as follows:

The party who invokes the power [of the federal courts] must be able to show not only that the statute is invalid, but that he has sustained or is immediately in danger of sustaining some direct injury as a result of its enforcement, and not merely that he suffers in some indefinite way in common with people generally. Doremus v. Board of Ed. of Hawthorne, 342 U.S. 429 (1952).

The Atheists claimed that as a direct consequence of the IRS’s allegedly discriminatory policies, they are injured by being forced “to (1) submit an application for exemption, (2) file Form 1023, or (3) pay the 501(c)(3) application fee that is up to $850,” which establishes their injury is “concrete and particularized, and far from conjectural or hypothetical.”

‘Under the Supreme Court’s holding in ‘Arizona Christian School Tuition Organization v. Winn’, any financial injury that the Atheists allege as taxpayers resulting from the IRS’s purportedly unconstitutional application of the section 501(c)(3) tax exemptions is speculative. Therefore, the Atheists lack standing as taxpayers.’

The court concluded that the Atheists failed to allege an injury-in-fact and their assertion that they would not qualify as a church or religious organization was mere speculation. The court noted that the IRS cited a number of cases where state and federal law have recognized non-theist organizations as tax-exempt religious organizations, and that “a review of case law establishes that the words church, religious organization, and minister, do not necessarily require a theistic or deity-centered meaning.” To illustrate, a federal appeals court concluded that “when a person sincerely holds beliefs dealing with issues of ‘ultimate concern’ that for her occupy a ‘place parallel to that filled by … God in traditionally religious persons’ those beliefs represent her religion.” Kaufman v. McCaughtry, 419 F.3d 678, 681 (7th Cir. 2005). Similarly, another federal appeals court observed, “If we think of religion as taking a position on divinity, then atheism is indeed a form of religion.” Reed v. Great Lakes Cos., 330 F.3d 931, 934 (7th Cir. 2003).

The court also noted that several federal courts have applied a 14-criteria standard introduced in 1977 by the IRS Commissioner to evaluate whether an organization qualifies for church status. The 14 criteria are:

(1) a distinct legal existence; (2) a recognized creed and form of worship; (3) a definite and distinct ecclesiastical government; (4) a formal code of doctrine and discipline; (5) a distinct religious history; (6) a membership not associated with any church or denomination; (7) an organization of ordained ministers; (8) ordained ministers selected after completing prescribed studies; (9) a literature of its own; (10) established places of worship; (11) regular congregations; (12) regular religious services; (13) Sunday schools for the religious instruction of the young; and (14) schools for the preparation of its ministers.

The court noted that the criteria themselves state that “an entity is not required to meet each of the criteria in order to obtain classification as a church for federal tax purposes.”

While the Kentucky court’s ruling will have no binding effect on the appeals court’s consideration, it may be helpful in supporting a reversal of the Wisconsin court’s ruling on two grounds: (1) lack of standing, including taxpayer standing; and (2) the definition of “religion” to include atheism.

As a result, “the Atheists’ assertion that they are subjected to unconstitutional discrimination and coercion due to their alleged inability to gain classification as religious organizations or churches under section 501(c)(3) is mere speculation. At this point, the Atheists have no idea whether they could gain classification as a church or religious organization under section 501(c)(3) because they have never sought such classification. Accordingly, the Atheists have not suffered a particularized injury which is fairly traceable to the actions of the IRS Commissioner.”

The Atheists also claimed that they had a special kind of standing, known as “taxpayer standing,” that did not require proof of direct injury. In general, taxpayers lack standing to challenge federal laws based on their status as taxpayers, since their “injury” is too remote. But in 1968, the Supreme Court carved out a narrow exception in cases challenging legislation on the basis of the First Amendment’s nonestablishment of religion clause. Taxpayers have standing in such cases to challenge direct transfers of tax revenue to religious organizations since “the taxpayer’s allegation in such cases would be that his tax money is being extracted and spent in violation of specific constitutional protections against such abuses of legislative power.” Flast v. Cohen, 392 U.S. 83 (1968).

The Kentucky court concluded that the Atheists lacked taxpayer standing, relying on a 2011 Supreme Court ruling in which the Court ruled that a group of Arizona taxpayers lacked standing to challenge the constitutionality of a state law that gave tax credits for contributions to “school tuition organizations” (STOs). The STOs provided scholarships to students attending private schools, including religious schools. Arizona Christian School Tuition Organization v. Winn, 131 S.Ct. 1436 (2011). The Court noted that the courts have consistently ruled that standing cannot be based on a plaintiff’s status as a federal taxpayer because the “injury” is too remote or speculative. In rejecting the argument that the Arizona tax credit was, in essence, a governmental expenditure for religion, thereby supporting taxpayer standing, the Court pointed to a “fundamental difference between granting a tax credit to taxpayers, and using tax dollars to directly benefit religion.” It observed:

It is easy to see that tax credits and governmental expenditures can have similar economic consequences, at least for beneficiaries whose tax liability is sufficiently large to take full advantage of the credit. Yet tax credits and governmental expenditures do not both implicate individual taxpayers in sectarian activities. A dissenter whose tax dollars are [diverted to religious organizations] knows that he has in some small measure been made to contribute to an establishment [of religion] in violation of conscience. In that instance the taxpayer’s direct and particular connection with the establishment [of religion] does not depend on economic speculation or political conjecture. The connection would exist even if the conscientious dissenter’s tax liability were unaffected or reduced. When the government declines to impose a tax, by contrast, there is no such connection between dissenting taxpayer and alleged establishment [of religion]. Any financial injury remains speculative. And awarding some citizens a tax credit allows other citizens to retain control over their own funds in accordance with their own consciences.

The distinction between governmental expenditures and tax credits refutes [the plaintiffs’] assertion of standing … . [The Arizona tax credit] does not spend a conscientious dissenter’s funds in service of an establishment [of religion] or force a citizen to contribute … to a sectarian organization. On the contrary … Arizona taxpayers remain free to pay their own tax bills, without contributing to an STO. They are likewise able to contribute to an STO of their choice, either religious or secular. And they also have the option of contributing to other charitable organizations, in which case they may become eligible for a tax deduction or a different tax credit. The STO tax credit is not tantamount to a religious tax or to a tithe. It follows that [the plaintiffs] neither alleged an injury for standing purposes under general rules nor met the exception.

The Kentucky court concluded:

Here, the Atheists have not challenged any specific expenditure made by the government. Rather, the Atheists challenge specific provisions of the Internal Revenue Code, contending that they are unconstitutional because tax-exempt organizations are treated differently based upon a “particular organization’s members’ supernatural religious beliefs or lack thereof.” Thus, under the Supreme Court’s holding in Arizona Christian School Tuition Organization v. Winn, any financial injury that the Atheists allege as taxpayers resulting from the IRS’s purportedly unconstitutional application of the section 501(c)(3) tax exemptions is speculative. Therefore, the Atheists lack standing as taxpayers.

3. Establishment Clause

The Atheists in Kentucky claimed that the provisions in the tax code granting favored treatment of religious organizations constituted preferential treatment for religion in violation of the First Amendment’s prohibition of any establishment of religion. The Atheists relied on a 1989 Supreme Court ruling in which the Court concluded that a Texas sales tax exemption for periodicals “published or distributed by a religious faith and consisting wholly of writings promulgating the teaching of the faith lacked sufficient breadth to pass scrutiny under the Establishment Clause.” In other words, the exemption statute applied only to religious periodicals, as distinguished from state property tax exemptions that the Court has deemed to be constitutional, even though they exempt church property from taxation since such laws apply to a wide range of nonprofit organizations of which churches are merely one category. Texas Monthly v. Bullock, 489 U.S. 1 (1989).

The Supreme Court in 1989 concluded, “When government directs a subsidy exclusively to religious organizations … it provides unjustifiable awards of assistance to religious organizations and cannot but convey a message of endorsement to slighted members of the community.”

In the Kentucky case, the court noted that the government claimed that the provisions of the tax code challenged by the Atheists were required by the First Amendment’s guaranty of the free exercise of religion. More specifically, the government argued that these provisions had “the secular purpose of alleviating governmental interference with the ability of churches and certain religious organizations to define and carry out their religious missions.”

The court concluded that it was unnecessary for it to address the Atheists’ Establishment Clause argument since, as the Supreme Court has observed, “standing in no way depends on the merits of the plaintiffs’ contention that particular conduct is illegal.” Warth v. Seldin, 422 U.S. 490 (1975). “Thus,” the Kentucky court concluded, “the fact that the Atheists have properly stated a claim under the Establishment Clause does not obviate the Article III standing requirements.”

Significant relevance to churches and ministers

The Kentucky federal district court’s ruling is not binding legal precedent in any other state, But it still merits attention for the following reasons:

Persuasive precedent

Since the court’s ruling is the first time a federal court has assessed the constitutionality of the tax code provisions providing limited preferential treatment for religious organizations, its opinion may be accorded deference by federal courts in other jurisdictions.

Appeal

The Atheists may appeal the Kentucky court’s ruling. If so, the appeal would be to the Sixth Circuit Court of Appeals, which covers the states of Kentucky, Michigan, Ohio, and Tennessee. The outcome of any appeal will be addressed in a future issue of this newsletter, and in the annual Church & Clergy Tax Guide.

Effects on the housing allowance challenge

Perhaps the greatest significance of the Kentucky court’s decision is its possible relevance to the constitutional challenge to the ministerial housing allowance that remained before a federal appeals court in Chicago as this issue went to press.

In 2013, a federal district court in Wisconsin concluded that section 107(2) of the tax code, which allows ministers to claim a housing allowance exclusion in computing their income tax liability, was an unconstitutional preference for religion in violation of the First Amendment’s ban on any governmental establishment of religion. Freedom From Religion Foundation, Inc. v. Lew, 2013 WL 6139723 (W.D. Wis.2013).

The Kentucky court concluded that the Freedom from Religion Foundation (FFRF) case was inapplicable to the Atheists’ challenge to tax code provisions favoring religious organizations for several reasons. Most importantly, “the plaintiffs in FFRF and the instant case present no facts or authority that establish that an organization expressing atheist beliefs could never qualify as a tax exempt religious organization or church. The FFRF court based its denial of [the government’s] motion to dismiss on the fact that the government admits that plaintiffs could not qualify as ‘churches’ in order to receive the exemption.”

In contrast, the government in the Kentucky case strongly argues that there is no evidence the Atheists could not qualify as a church or religious organization, and the IRS does not admit that the Atheists could not qualify as a ‘church’ in order to receive the exemption. Defendant continually asserts that the Atheists could qualify as a church or religious organization under the challenged tax code provisions. This Court does not find the FFRF court’s finding that “there is no reasonable construction of section 107 [the housing allowance] that would include atheists,” persuasive or applicable to the instant case. Rather, as [the government] points out, in the First Amendment context, atheism is considered a religion because “when a person sincerely holds beliefs dealing with issues of ‘ultimate concern’ that for her occupy a ‘place parallel to that filled by … God in traditionally religious persons,’ those beliefs represent her religion.” Kaufman v. McCaughtry, 419 F.3d 678, 681-682 (7th Cir. 2005). This Court has no basis to presume that the IRS would not adopt the same or similar definition of religion and deny an atheist organization classification due to its alleged lack of supernatural beliefs.

The Wisconsin court’s invalidation of the housing allowance as an unconstitutional preference for religion is on appeal to a federal appeals court in Chicago. While the Kentucky court’s ruling will have no binding effect on the appeals court’s consideration, it may be helpful in supporting a reversal of the Wisconsin court’s ruling on two grounds: (1) lack of standing, including taxpayer standing; and (2) the definition of “religion” to include atheism.

By Richard R. Hammar

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

Kentucky Court’s Ruling Favors Churches, Clergy

Judge’s opinion may shed light on how Wisconsin housing allowance appeal may go.

A federal district court in Kentucky on Monday dismissed a lawsuit brought against the Internal Revenue Service by three different atheist groups that challenged various church and clergy tax provisions.

The dismissal may be a sign of things to come on a clergy housing allowance challenge in Wisconsin that gained steam late last year.

The American Atheists Inc., Atheists of Northern Indiana Inc., and Atheist Archives of Kentucky Inc. claimed churches and religious organizations receive unconstitutional preferential treatment. The defense and the court identified five specific tax provisions that would fit under the groups’ claim, including church exemption from filing a Form 1023 to receive tax-exempt status, church exemption from filing annual Form 990s, and the clergy parsonage allowance.

The groups said they suffered “unconstitutional discrimination and coercion arising from their inability to satisfy the IRS test to gain classification to secure the same treatment as religious organizations or churches…” However, the groups said they never actually tried to become 501(c)(3) religious organizations, explaining that such attempts to do so would violate their beliefs.

The court dismissed the case, saying the atheist groups lacked standing—because they never attempted to file as religious organizations, they never suffered direct injuries, and any possibility of injuries was “mere speculation.” “(I)njury for standing purposes must be an invasion of a legally protected interest which is (a) concrete and particularized and (b) actual or imminent, not conjectural or hypothetical,” the court’s opinion said, citing a 1992 case, among others, related to standing.

A sign of things to come?

Although this ruling only pertains to Kentucky, it may shed light on another high-profile lawsuit brought by the Freedom From Religion Foundation (FFRF) in Wisconsin. Last November, a federal judge there ruled the clergy housing allowance exclusion in her district was an unconstitutional preference for religion. In January, the U.S. Department of Justice appealed. The benefit remains unaffected until the Seventh Circuit Court of Appeals issues a ruling.

Its decision isn’t expected until later this year, but the Kentucky federal court’s ruling may be a preview of how the Seventh Circuit will rule. According to Richard Hammar, senior editor of ChurchLawAndTax.com, the Kentucky case “has direct relevance to the housing allowance appeal, due to the Kentucky court’s handling of the technical issue of standing.”

In the Kentucky ruling, the court said neither the three atheist groups nor FFRF in Wisconsin sought the types of exclusions they were protesting. The judge in the Kentucky case made a direct reference to the Wisconsin court’s ruling in the FFRF case, calling it “unpersuasive and not applicable.” (Sister publication Christianity Today provides more details from the Kentucky court’s opinion).

The Evangelical Council for Financial Accountability issued a statement Tuesday on the Kentucky ruling’s connection to the Wisconsin case, stating,

In reaching this conclusion, the court took the opposite approach of another federal district court in Wisconsin that recently ruled Freedom From Religion Foundation (FFRF) and its co-presidents had standing to challenge the clergy housing allowance exclusion, although its leaders never actually tried to claim a tax-free housing allowance with the IRS.

If the Seventh Circuit affirms the Wisconsin federal judge’s clergy housing allowance ruling, then ministers in Illinois, Wisconsin, and Indiana will lose their housing allowance benefit, meaning they will pay taxes on the portions of their salaries set aside to pay for housing.

Clergy who live in church-owned parsonages would be unaffected, but the number of those who do so has dwindled in recent decades. The 2014-2015 Compensation Handbook for Church Staff shows 87 percent of full-time senior pastors receive housing allowances, while only 11 percent live in church-owned parsonages. Religion News Service estimates a possible 5- to 10-percent cut in take-home pay for ministers were the housing allowance benefit to disappear.

An affirmed decision also would hold larger implications for the rest of the United States. The IRS has discretion to follow, or not follow, an affirmed ruling to promote consistency in the application and enforcement of federal tax law.

Should the Seventh Circuit reverse the decision, then the benefit remains intact for ministers in Illinois, Wisconsin, and Indiana.

FFRF also filed a separate lawsuit against the IRS in 2013, claiming 501(c)(3) tax code provisions make it easier for churches to obtain and maintain tax-exempt status than other nonprofit organizations. The organization filed the lawsuit in the same federal district court in Wisconsin that ruled on the clergy housing allowance.

FFRF noted its own requirement to complete a Form 1023 and pay a fee to obtain tax-exempt status, plus file annual Form 990s that require detailed information.

The case is still pending, but the court already has concluded that FFRF “satisfied the standing requirement since the FFRF was asserting a direct injury,” Hammar wrote in the November 2013 issue of Church Finance Today.

Richard Hammar will provide further analysis on the Kentucky federal court ruling in the July/August issue of Church Law & Tax Report. He also will continue to monitor the clergy housing allowance appeal and the Form 990 case in Wisconsin and provide updates as they become available.

Form 8822-B Requirement Includes Churches

IRS seeks contact information for tax-related communications.

Church Law and Tax

Form 8822-B Requirement Includes Churches

IRS seeks contact information for tax-related communications.

Any church that has employees, files employment tax returns, or has a bank or brokerage account, must have an ’employer identification number’ (EIN). This includes nearly every church in the United States.

In 2010, the IRS wanted to receive information about responsible parties for any employer in possession of an EIN to help ensure all tax-related correspondence was received by those employers. It began asking for the name and Social Security number of a responsible party through the Form SS-4 used to obtain an EIN.

By 2013 the IRS was becoming increasingly frustrated by its inability to communicate with responsible parties identified in employers’ SS-4 forms. This usually was due to the fact that the responsible party designated in an employer’s Form SS-4 was no longer serving in that capacity, due to death, relocation, or resignation. As a result, the IRS adopted an entirely new requirement that any employer with an EIN report changes in the identity of its responsible party to the IRS, using Form 8822-B. This new requirement was first announced on November 18, 2013, in the following notice in the IRS newsletter Employee Plans News:

Beginning January 1, 2014, any entity with an EIN, such as a plan sponsor, must report a change in the identity of their plan’s re-sponsible party on Form 8822-B, Change of Address or Responsible Party – Business, within 60 days of the change. If the change is made before 2014, and the sponsor has not previously reported the change, the sponsor should file Form 8822-B prior to March 1, 2014.

Confusion about this requirement soon followed, particularly among church leaders. Although no penalties were levied against any employer that didn’t meet the March 1, 2014, deadline or any employer that remains out of compliance, the IRS strongly urges all employers who have experienced a change in responsible parties to submit a Form 8822-B. A failure to do so may result in missed correspondence—correspondence that may contain warnings about missing paperwork, lingering taxes owed, or potential fines and penalties.

In the future, any change to a church’s responsible party now should be communicated to the IRS by filing a Form 8822-B within 60 days of the change.

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

Teaching Churches to Draw the Line

Youth Ministry Roundtable: The final post in a five-part series focused on issues related to risk and safety.

This is the final blog post in our five-part series from the roundtable discussion we conducted on our Youth Ministry Safety survey findings. Today we discuss this question: “How do we educate churches about the importance of safety awareness?”

If you missed theses blog posts on the top concerns facing youth ministry, check them out below:

Roundtable participants: Brian McAuliffe, CFO at Willow Creek Community Church in Illinois; Garland Owensby, professor at Southwestern Assembly of God University in Texas and a volunteer youth worker; Brad Neese, teaching pastor at Berrien Center Bible Church in Michigan; Laura Leonard, associate editor of BuildingChurchLeaders.com and a volunteer youth leader in Illinois; and Wes Trevor, youth director at Central Presbyterian Church in Colorado. Ashley Moore, assistant editor for the Church Law & Tax Group moderated this roundtable–with assistance from editorial resident Andrew Finch.

Ashley (Moore) Emmert: I think our conversations have really led up to the question, “How can we help churches understand that safety and boundaries are a big deal?”

Garland Owensby: I think case studies are best. We learn by example. It would be eye-opening for churches to hear case studies from their denominations or leader. They need to hear from people they work alongside of, “This could happen to you, and it could happen in the blink of an eye if you’re not careful.”

Brian McAuliffe: Richard Hammer does a big study every year and publishes the findings, focusing on sex abuse and other issues that land churches in court. He usually gives examples from both small and big churches. Churches have to understand that this can happen just as easily at a small church as it can at a large church.

Wes Trevor: The only way that everyone’s going to wake up is through repetition. We have to present case studies, have those tough conversations, and reach out in our networks. But some people will only learn the hard way. Sadly, it’s going to take someone within their church making a mistake. Obviously that’s not the best-case scenario. We want to be able to prevent that, which is why we’re having this conversation. But it’s not going to happen in one wave. I think we’re going to have to repeat these types of questions and answers to get to a place where the majority of our churches are operating in a safer manner.

Brian McAuliffe: Along with repetition, the other thing that could make a huge difference is inexpensive resources to help churches–especially smaller churches. They aren’t going to have the resources or budget to take many of the necessary steps to build curriculum or training programs.

I agree with the idea of repetition. I think about Bill Hybels’s example of water in a beaker. If you have water in a beaker, it’s not going to change on its own. But as you hold a flame to it, it eventually changes its state. It starts to boil.

The more you get this information out there, the more you talk about it, and repeat what can happen, the more likely it is that eventually people are going to wake up to it.

Laura Leonard: My church has no denominational ties, so we’re not getting resources handed down to us from any higher authority. I think the more we hear the stories of other churches, the more help it is. We need practical tips and guides that focus on, “What do I do about that?” and “Here are lists of what you can do, how to prevent it, how to respond if something does happen.”

Garland Owensby: I do a lot of image searches while building presentations. The most frustrating image search is youth pastor, because 70 percent of the images that come up are mug shots. As a professor, the very first day of my class I tell my students, “I can teach you to be the best discipler, the most dynamic speaker, a great administrator, but if you can’t keep your hands out of the offering and your pants up, then you’re going to be the best youth pastor selling insurance.”

Wes Trevor: It doesn’t take a conviction to end a career; it only takes an accusation. Because once a sexual scandal is tied to your name, you’re done. If there’s a whiff of impropriety at all, you’re done. You don’t have to be sitting in a jail cell saying, “Oh, I screwed up.” You’ll be sitting at home not doing any youth work because you didn’t guard your boundaries well enough. I’ve watched three of my friends who will never be a youth pastor again, and not because they necessarily did something wrong. They were in the wrong place at the wrong time and were accused. And they’re done. They’re never going to work for a church again.

Brian McAuliffe: I know of a youth pastor who regularly didn’t guard his boundaries in regards to driving youth home. One time, the last youth was a girl in the car. She was pregnant, and after that ride home, she said that the youth pastor was the father.

His marriage fell apart. He lost his job. He was kicked out of the church. It wasn’t until later that she finally confessed that it was her boyfriend that got her pregnant. But in the meantime the guy’s life was absolutely destroyed. It’s a naïveté that got him there–that belief that “it can’t happen to me.” I don’t think people understand how often this kind of stuff happens.

Ashley (Moore) Emmert: Do you feel like this is a conversation that’s happening among youth pastors and leaders right now?

Wes Trevor: Yes, but it needs to happen more. We have a situation at a church nearby where the youth pastor, the son of the pastor, got caught in an inappropriate relationship with a student. It’s very relevant for us to be talking about it.

Garland Owensby: The conversation is definitely taking place. I think the problem we’re seeing in my denomination is that people talk about it but it’s always “I’ve got a friend that …” There’s still an emphasis on, Well, if you’re following Jesus, you’re not going to sin. I think the conversation that needs to take place, so we can be honest enough with each other, goes like this: “Yes, I’m dealing with something” or “I’m struggling with whatever moral thing that could put me in a compromising situation.”

I think people feel so much shame when they’re struggling with big issues, like attraction to a student. It keeps them from having authentic conversations about it.

Brad Neese: The shame thing I think applies to some of the guys I know who have gone off the radar because of inappropriate relationships. In the Christian community, we haven’t brought them back. Let them tell their story about how they messed up, how God has redeemed their situation and restored them. It’s that personal account that I just don’t see. I always hear about, well, this person did this and they are no longer working with youth. But I have yet to meet somebody that’s gone through an inappropriate relationship, been restored, and say, “Hey, Brad, I messed up and I don’t want you to make the same mistake.” Usually it’s a “ghost” of their story that comes down the line.

And so, Ashley, your question is a million dollar question. How do you get both small and large churches to really care? You can threaten them, guilt them into doing it, show them the scariest part of the process of the extreme, or you can bring in somebody that says, “I messed up.” And it’s personal–it’s their story.

For more on youth ministry and safety, check out Youth Ministry in a #MeToo Culture and Essential Guide to Youth Ministry Safety.

Social Media and Youth Ministry in the Post-Facebook Era

Youth Ministry Roundtable: Part one of a five-part series focused on issues related to risk and safety.

Christianity Today’s Church Law & Tax Group conducted a roundtable concerning the findings from our survey, “Youth Ministry in America,” conducted with Brotherhood Mutual. The participants of the roundtable included pastors, volunteers, and other church-staff leaders. We’ll break this interview into five parts and post weekly during the month of April in connection with National Child Abuse Prevention Month. Today we focus largely on social media–one of the top concerns facing youth ministry.

This is the first post in our series. If you missed the any of the other weeks’ blog posts on the top concerns facing youth ministry, you can find them here:

Roundtable participants: Brian McAuliffe, CFO at Willow Creek Community Church in Illinois; Garland Owensby, professor at Southwestern Assembly of God University in Texas and a volunteer youth worker; Brad Neese, teaching pastor at Berrien Center Bible Church in Michigan; Laura Leonard, associate editor of BuildingChurchLeaders.com and a volunteer youth leader in Illinois; and Wes Trevor, youth director at Central Presbyterian Church in Colorado. Ashley Moore, assistant editor for the Church Law & Tax Group moderated this roundtable–with assistance from editorial resident Andrew Finch.

Ashley (Moore) Emmert: The survey mentioned the following as some of the top issues facing today’s youth ministry: bullying, social media safety, increased inappropriate texting, depression, suicide, and sexual abuse. How do those issues track with your church? Specifically, what are the biggest challenges facing your youth ministry?

Brian McAuliffe: Because of the number of students we have–over 1,400 in our high school and another 1,000 in our junior high–one of the big issues is size and being able to have control and keep potential problems in check.

As for specific issues you mentioned, I get all the reports when anybody is called in for pastoral care and there are issues of suicide, depression, and cutting. I’m overwhelmed by the number that we get for the kids we have in our school program. It’s just incredible.

But as social media continues to grow, that’s the thing that gives me the most cause for loss of sleep. The biggest concern is how do we not over-control but keep appropriate relationships going through Facebook, texting, and e-mailing.

Brad Neese: Some of the cutting-edge stuff on social media really is a challenge. One of my friends, Jim Gribnitz, wrote a dissertation on the effect of social media on student ministry, and he’s actually got some pretty interesting stuff. Teaching teens how to use social media and leverage it to their advantage, not to avoid it but how to leverage it, is one of the big issues. And teaching their parents how to do the same thing.

Laura Leonard: I would actually agree with the social media thing as well, especially as far as an issue that touches every student. Certainly depression and suicide are really, really tough. But they don’t affect every student. The social media issue is something all of our kids deal with all the time, every day. I think that knowing how to talk to them about it, being able to talk to their parents about it, and knowing how to help them learn how to have a social media presence and to be safe on it–those are huge, huge challenges.

Brian McAuliffe: I agree. The connectivity and the volume of connectivity among kids are incredible. Most parents don’t know how to use social media, and so I think instructing them on how to use it and how to keep an eye on their kids would be really helpful.

Garland Owensby: What I’m seeing goes along with what you guys are saying on social media. I’d also add that I have become so frustrated with how many links to bad information are on Facebook. Through social media, the youth’s sources of information are each other and not necessarily something that’s reliable or true.

Brian McAuliffe: And this is the Wikipedia generation. So it’s a time when you can create the truth and you can create information. And people, like Garland said, are dependent on other people, and they take that as truth versus really seeking out good answers. It gets a little scary after a while.

Wes Trevor: What I have seen is kind of the heart behind what everyone is talking about. There’s always been a youth culture, but there are so many youth subcultures now, and social media and texting have really created the ability to keep those worlds secret and to keep those worlds two or three steps ahead of us adults.

Even though I work with students all the time and have a lot of trust with them and I know their world probably better than most adults, there are things that go on that I have no clue about. It takes me several months to catch up, because they’re smart. They’re savvy. They’re using new apps in order to keep their world out of adult eyes. That’s why we’ve seen this mass migration of teenagers away from places like Facebook, because they don’t want grandma and grandpa, mom and dad, youth pastor, whoever, to see the types of conversations and the subject matter that they’re talking about.

Brian McAuliffe: Because of that we find out about incidents weeks, months, years later. Like when we’ll get a report on someone’s suicidal thoughts or depression, and then we find out it’s because they’ve been date-raped or they’ve had some other issue months ago, and no one’s ever heard about it because it’s kept in this secret communications world.

Editor’s Note: If your church is experiencing problems with teens and social media, know that you’re not alone. Also, know that there are answers. Be sure to read part two when the Youth Ministry Roundtable addressed ways to better communicate with the tech-savvy youth in your church?

For more information on youth ministry and social media, check out the downloadable resources Essential Guide to Youth Ministry Safety and Using Social Media Safely.

Sorting Out the Form 8822-B for Churches

What this new IRS requirement means for congregations nationwide.

Any church that has employees, files employment tax returns, or has a bank or brokerage account must have an “employer identification number” (EIN). This includes nearly every church. An EIN is obtained by filing a Form SS-4 with the IRS using irs.gov or by submitting a paper form. Since 2010, line 7 of Form SS-4 has asked for the name and Social Security number of a “responsible party” of the applicant. The instructions to the form define this term as follows:

A “responsible party” is the person who has a level of control over, or entitlement to, the funds or assets in the entity that, as a practical matter, enables the individual, directly or indirectly, to control, manage, or direct the entity and the disposition of its funds and assets.

The IRS amended Form SS-4 to obtain the name of a responsible party in order to facilitate communication with employer representatives regarding tax reporting and compliance issues.

By 2013, the IRS had become increasingly frustrated by its inability to communicate with responsible parties identified in employers’ SS-4 forms. This usually occurred because the responsible party designated in an employer’s Form SS-4 no longer served in that capacity due to death, relocation, or resignation. As a result, the IRS adopted an entirely new requirement: Any employer with an EIN must report changes in the identity of its responsible party to the IRS using Form 8822-B. The IRS first announced this new requirement on November 18, 2013, through its Employee Plans News newsletter:

Beginning January 1, 2014, any entity with an EIN, such as a plan sponsor, must report a change in the identity of their plan’s re-sponsible party on Form 8822-B, Change of Address or Responsible Party – Business, within 60 days of the change. If the change is made before 2014, and the sponsor has not previously reported the change, the sponsor should file Form 8822-B prior to March 1, 2014.

A similar notice appeared in the instructions to Form 8822-B. Form 8822-B is used by businesses to report a change of address to the IRS in much the same way that individual taxpayers notify the IRS of a change of address using Form 8822. The “B” in Form 8822-B refers to “business,” and distinguishes it from the Form 8822 used by individuals.

Answers to Seven Questions for Churches

Many church leaders want to know if this new reporting rule applies to churches. The following questions and answers summarize the application of the new rule to churches:

Question 1. I heard that only public charities that are required to file Form 990 with the IRS are subject to the new reporting requirement. Is this correct?

Answer. No. The Form 8822-B reporting requirement applies to any organization that has an EIN. This includes most churches.

Question 2. If our church fails to comply with this requirement, either intentionally or inadvertently, what penalties can the IRS assess?

Answer. The instructions to Form 8822-B answer this question as follows:

If you are an entity with an EIN and your responsible party has changed, use of this form is mandatory. Otherwise, use of this form is voluntary. You will not be subject to penalties for failure to file this form. However, if you fail to provide the IRS with your current mailing address or the identity of your responsible party, you may not receive a notice of deficiency or a notice of demand for tax. Despite the failure to receive such notices, penalties and interest will continue to accrue on any tax deficiencies.

In summary, use of the form is mandatory if there is a change in the responsible party identified on the Form SS-4 that a church filed with the IRS to obtain its EIN. But there are no penalties for noncompliance. However, a church that fails to comply with this reporting requirement, and has a change in the person identified as its responsible party on Form SS-4, may not receive timely notices of deficiencies or demands for taxes from the IRS, which can lead to penalties and additional interest charges.

Question 3. We are a new church that obtained our EIN in 2012. How does the Form 8822-B reporting requirement apply to us?

Answer. If the responsible party you listed on the Form SS-4 submitted to the IRS in 2012 is the same today, then you have no reporting obligation for now. The Form 8822-B is only used to report a change in your responsible party. In the future, each time that you change your church’s responsible party, file another Form 8822-B with the IRS within 60 days of each change.

Do not regard this new reporting requirement as a burden. It is not. It only takes a few minutes to fill out the form, and doing so will provide the IRS with the name of a person it can contact with tax reporting and compliance issues that in many cases will help the church avoid needless penalties and interest.

Question 4. Our church was formed in 2010, and we obtained an EIN that year by submitting a Form SS-4 to the IRS. The person we listed as our responsible party has since moved to another community and no longer attends our church. She has been replaced by another member of our congregation. How does the Form 8822-B reporting requirement apply to us?

Answer. If your only reason for using Form 8822-B is to report a change in your church’s responsible party, then do the following:

Check the box at the top of the form indicating the church is a tax-exempt organization.
Check box 1.
Insert the church’s name on line 4a, and EIN on line 4b.
Report on line 8a the name of the responsible party listed on the Form SS-4 the church filed with the IRS to obtain an EIN, and report this person’s Social Security number on line 9a.
Report on line 8b the name of the church’s current responsible party, and report this person’s Social Security number on line 9b.
Have a church officer sign and date Form 8822-B. An officer is your church’s president, vice president, treasurer, or chief ac-counting officer.
Submit the completed and signed Form 8822-B to the IRS. While the deadline for doing so was prior to March 1, 2014, there is no penalty for late filing. Also, a significant number of churches likely will not comply with this reporting requirement because of unfamiliarity, inadvertence, or willful neglect, and this may result in changes in the law that will be reported in future editions of this newsletter.

Question 5. Our church was formed 50 years ago, and at that time we obtained an EIN by submitting Form SS-4 to the IRS. How does the Form 8822-B reporting requirement apply to us?

Answer. Most churches filed Form SS-4 with the IRS many years ago, and only since 2010 has the form asked for the identity of a church’s responsible party. This means that the IRS has no record of the identities of responsible parties for the vast majority of churches that filed a Form SS-4 prior to 2010. The instructions to Form 8822-B do not address this common scenario directly, and the IRS has provided no guidance. But it is reasonable to assume that the church in this example should file a Form 8822-B with the IRS. The instructions to the form state that “if the change in the identity of your responsible party occurred before 2014, and you have not previously notified the IRS of the change, file Form 8822-B before March 1, 2014.” While the church did not report the identity of a responsible person on the Form SS-4 it submitted to the IRS 50 years ago, that does not mean that the church did not have one or more persons meeting the definition of a responsible party then and in the ensuing years.

The best interpretation of the instructions to Form 8822-B is that the church in this example should file a Form 8822-B listing the current responsible party’s name and Social Security number, and either leaving lines 8a and 9a blank (name and Social Security number of the former responsible party) or inserting on those lines the name and Social Security number of the responsible party who served immediately prior to the current one. While it is true that the IRS would have no record of the “old” responsible party under these circumstances, this does not exempt the church from reporting changes in its responsible party on Form 8822-B. To conclude otherwise would in effect provide a blanket exemption from the reporting requirement for any church that submitted a Form SS-4 to the IRS before the form was amended in 2010 to ask for the identity of a responsible party. Such an interpretation would be at odds with the purpose of the form.

With regard to the rest of Form 8822-B, the church should:

Check the box at the top of the form indicating the church is a tax-exempt organization.
Check box 1.
Insert the church’s name on line 4a, and EIN on line 4b.
Report on line 8b the name of the church’s current responsible party, and report this person’s Social Security number on line 9b.
Either leave lines 8a and 9a blank, or insert on these lines the name and Social Security number of the church’s responsible party who directly preceded the current one.
Have a church officer sign and date Form 8822-B.

In most churches, a church treasurer, lead pastor, or member of the church board would satisfy the definition of a responsible party since they have a sufficient level of control that enables them ‘directly or indirectly, to control, manage, or direct the entity and the disposition of its funds and assets.’

Question 6. We do not understand the definition of “responsible party.” Could you clarify this term?

Answer. In most churches, a church treasurer, lead pastor, or member of the church board would satisfy the definition of a responsible party since they have a sufficient level of control that enables them “directly or indirectly, to control, manage, or direct the entity and the disposition of its funds and assets.”

While it is true that board members have no direct authority to act unilaterally with respect to the management of church assets, they do have indirect authority in the sense that they act collectively as a board in the management of church funds and assets.

Question 7. Can we e-file Form 8822-B to the IRS?

Answer. No. At this time the IRS only accepts paper copies of Form 8822-B.

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

Q&A: Hosting a Music Group at Church

Don’t allow any performances until your sought guidance from a competent tax adviser.

I’m a pastor of a local church and have some questions about groups and individuals that come to the church to do musical performances. I’d like to know what our requirements are as a church regarding the legal and tax requirements. For example:
  • Is it okay to collect an offering to offset expenses associated with the performance (travel, meals, and so on)?
  • Can we collect the offering by any means we choose? That is, a collection plate that’s passed around, a collection at the door, and so on?
  • Can we sell tickets to the performance in advance? What are the restrictions in this procedure?
  • Are there rules about what we call the offering? Can we call it a “love offering,” a “suggested donation,” or whatever we like?
  • Do we need to provide a receipt or 1099 to the performers if we give them all or part of the offering?
  • Do we need to explain what the offering will be used for, or is there simply an assumption of the purpose of the offering?
Before allowing anyone to use your church’s facilities, you need to check with a competent tax adviser. The advice will need to consider whether the group is recognized as tax exempt (such as a university group) or a taxable entity.
The answer will again vary whether you compensate the group with one check or pay each performer individual.
Is this a church event or an event where the church is only providing the venue? Is the event religious or secular? Does a written agreement about the event exist? No one can provide you with a meaningful response without these answers and many more answers once you get into the analysis.
While churches may collect an offering to assist with offsetting the costs, the church should not agree to take an offering that will simply be given to the performers. The church cannot give the performers an unlimited offering.
For more help with love offerings and church tax compliance, check out the Church & Clergy Tax Guide.

Commission Recommends: Loosen Church’s Political Speech Restrictions

Editor’s Note: Michael Batts is an Editorial Advisor for Church Law & Tax. Michael also


Editor’s Note: Michael Batts is an Editorial Advisor for Church Law & Tax
. Michael also served as the chairman of the Commission on Accountability and Policy for Religious Organizations. Richard Hammar, senior editor of Church Law & Tax, served on the commission.

Mike recaps the commission’s recent recommendations related to political speech and religious organizations:

A national commission, with input of leaders from every major faith group in America and other prominent nonprofit groups, issued a 60-page report in August offering Congress and the Treasury Department new proposals for bringing clarity to current IRS restrictions on political expression by nonprofit organizations.

After issuing a report to Sen. Charles Grassley (R-Iowa) on national tax policy for religious and other nonprofit organizations in December, the Commission on Accountability and Policy for Religious Organizations (“Commission”) turned its attention to a Grassley request to address the prohibition against political campaign participation for nonprofits exempt under Section 501( c)(3) of the Internal Revenue Code.

The Commission strongly concluded three things:

  • Members of the clergy should be able to say whatever they believe is appropriate in the context of their religious services or their other regular religious activities without fear of IRS reprisal–even when such communication includes content related to political candidates.

    Such communications would be permissible provided that the organization does not expend incremental funds in making them. In other words, as long as the organization’s costs would be the same with or without a political communication, the communication would be permissible.

  • Secular 501( c)(3) organizations should have comparable latitude when engaging in their regular, exempt-purpose activities and communications.
  • Current IRS policy of not permitting tax-deductible funds to be disbursed for political purposes should be preserved.

In January 2011, Sen. Grassley asked the Evangelical Council for Financial Accountability (ECFA) to coordinate a national effort to provide input on accountability, tax policy, and electioneering and political expression for nonprofit organizations in general, and religious groups in particular. ECFA then created the Commission (www.religiouspolicycommission.org), including panels of legal experts, religious sector representatives, and nonprofit sector representatives.

In the new report to Sen. Grassley, I wrote the following:

It is both disturbing and chilling that the federal government regulates the speech of religious organizations. … The prohibition against participation or intervention in a political campaign included in Section 501( c)(3) of the Internal Revenue Code … is the only law of its type on the books … the only law that allows the IRS to evaluate the content of a sermon delivered by a member of the clergy … the only law that could cause a church to lose its federal tax exemption based on the words spoken by its leaders in a worship service.

The Commission maintains the electioneering prohibition for nonprofit organizations, as currently applied and administered, “lacks clarity, integrity, respect, and consistency–and that something needs to change.” Current application of the law, the Commission believes, is untenable for several reasons:

  • Guidelines are often vague, causing uncertainty as to what is permissible–and as a result, religious and nonprofit leaders often avoid speaking out on issues in permissible ways, due to fear of government reprisal. The vagueness of current guidelines also makes it difficult for the IRS to administer the law.
  • IRS enforcement actions have been inconsistent or selective–there are ample cases of prohibited political activity being ignored by the IRS.
  • For some faith communities, engagement in political communications is inextricably steeped in their history and culture. For example, a 2012 Pew Research Center study reveals black Protestant churchgoers are eight times as likely to hear about political candidates at church as their white mainline counterparts.

The Commission is composed of 14 members and 66 panel members representing every major faith group in America, prominent attorneys with expertise in exempt organization and constitutional law, and other prominent leaders from across the U.S. nonprofit sector.

The Commission’s report includes 14 examples of how its proposals would affect the rules for political communications by churches and other 501( c)(3) organizations. A full copy of the report is available at www.religiouspolicycommission.org.

New Simplified Option for Deducting Home Office Expenses

Rule may apply to pastors and church staff that conduct work from home.

The Internal Revenue Service announced earlier this year a simplified option that many owners of home-based businesses and some home-based workers may use to figure their deductions for the business use of their homes. Pastors or church staff members who conduct a substantial portion of their work from a home office may qualify.

The new optional deduction, capped at $1,500 per year based on $5 per square foot for up to 300 square feet, will reduce the paperwork and recordkeeping burden on small businesses by an estimated 1.6 million hours annually.

“This is a common-sense rule to provide taxpayers an easier way to calculate and claim the home office deduction,” said Acting IRS Commissioner Steven T. Miller. “The IRS continues to look for similar ways to combat complexity and encourages people to look at this option as they consider tax planning in 2013.”

The new option provides eligible taxpayers an easier path to claiming the home-office deduction. Currently, they are generally required to fill out a 43-line form (Form 8829) often with complex calculations of allocated expenses, depreciation, and carryovers of unused deductions. Taxpayers claiming the optional deduction will complete a significantly simplified form.

Though homeowners using the new option cannot depreciate the portion of their home used in a trade or business, they can claim allowable mortgage interest, real estate taxes, and casualty losses on the home as itemized deductions on Schedule A. These deductions need not be allocated between personal and business use, as is required under the regular method.

Business expenses unrelated to the home, such as advertising, supplies, and wages paid to employees, are still fully deductible.

Current restrictions on the home office deduction—such as the requirement that a home office must be used regularly and exclusively for business and the limit tied to the income derived from the particular business—still apply under the new option. For detailed guidance on the requirements for deducting costs related to business use of a home, see IRS Publication 587, Business Use of Your Home.

The new simplified option is available starting with the 2013 return most taxpayers file early in 2014. Further details on the new option can be found in Revenue Procedure 2013-13.

Learn more about the home office deduction in the 2014 Church & Clergy Tax Guide.

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.

9 Key Changes in Church Finance

Reflecting on 20 years of Church Finance Today

Church Finance Today

9 Key Changes in Church Finance

Reflecting on 20 years of ‘Church Finance Today’

In the past 20 years, I’ve addressed numerous financial developments of direct relevance to churches. Here are nine key changes that have significantly affected the way churches manage money:

1. Substantiating charitable contributions of cash

The Pension Protection Act of 2006 amended the tax code to require all cash contributions, regardless of amount, to be substantiated by either a bank record (such as a cancelled check) or a written communication from the charity receiving the donation, the donor’s name, the date of the contribution, and the amount of the contribution.

The recordkeeping requirements may not be satisfied by maintaining other reliable written records. In the past, donors could substantiate cash contributions of less than $250 with “other reliable written records showing the name of the donee, the date of the contribution, and the amount of the contribution” if no cancelled check or receipt was available. This is no longer allowed.

2. Intermediate sanctions

Section 501(c)(3) of the tax code exempts churches and most other religious organizations and public charities from federal income taxation. Five conditions must be met to qualify for exemption. One is that none of the organization’s assets “inures” to the private benefit of an individual other than as reasonable compensation for services. Churches and other tax-exempt organizations that pay unreasonable compensation to an employee are violating one of the requirements for exemption and are placing their exempt status in jeopardy. However, the IRS has been reluctant to revoke the tax-exempt status of charities that pay unreasonable compensation, since this remedy punishes the entire organization rather than the individuals who benefited from the transaction. For example, should a private university lose its tax-exempt status because of the excessive compensation it pays to its head football coach?

For many years the IRS asked Congress to provide a remedy other than outright revocation of exemption that it could use to combat excessive compensation paid by exempt organizations. In 1996, Congress responded by enacting section 4958 of the tax code. Section 4958 empowers the IRS to assess “intermediate sanctions” in the form of substantial excise taxes against insiders and their relatives (“disqualified persons”) who benefit from an “excess benefit transaction.”

Section 4958 also allows the IRS to assess excise taxes against a charity’s board members who approved an excess benefit transaction. This penalty can be up to 10 percent of the amount of any excess benefit paid to a disqualified person, up to a total of $20,000 with respect to any one transaction.

These excise taxes are called “intermediate sanctions” because they represent a remedy the IRS can apply short of revocation of a charity’s exempt status. While revocation of exempt status remains an option whenever a tax-exempt organization enters into an excess benefit transaction with a disqualified person, it is less likely that the IRS will pursue this remedy now that intermediate sanctions are available.

3. Automatic excess benefit transactions

In a series of four rulings, the IRS assessed intermediate sanctions against a pastor as a result of excess benefits paid to him and members of his family by his church. As noted in the previous section, intermediate sanctions are substantial excise taxes the IRS can impose on certain persons who receive excess benefits from a tax-exempt organization. The IRS concluded that a pastor’s personal use of church property (vehicles, cell phones, credit cards, etc.) and nonaccountable reimbursements (not supported by adequate documentation of business purpose) that a church pays its pastor are automatic excess benefits resulting in intermediate sanctions, regardless of the amount involved, unless they are reported as taxable income by the church on the pastor’s Form W-2 or by the pastor on Form 1040 for the year in which the benefits are provided.

This was a stunning interpretation of the tax code and regulations that directly affects the compensation practices of many churches and exposes some church staff members to intermediate sanctions.

4. IRS Audit Guidelines for Ministers

In 1995 the IRS released its first “audit guidelines” for ministers pursuant to its “Market Segment Specialization Program” (MSSP). The audit guidelines were intended to promote a higher degree of competence among IRS agents who audit ministers. In 2009, the IRS released a newly revised version of the guidelines (the Audit Technique Guide for Ministers) that address a number of important issues, and contain several examples. The audit guidelines instruct IRS agents in the examination of ministers’ tax returns. They alert agents to the key questions to ask, and provide background information along with the IRS position on a number of issues. It is therefore important for ministers and church treasurers to be familiar with these guidelines. The guidelines address, and clarify, the following issues:

Who qualifies for special tax treatment as a “minister?” The tax code contains several references to ministers, including eligibility for a housing allowance, self-employed status for Social Security, exemption from income tax withholding, and exemption from self-employment tax if several conditions are met. However, it is sometimes difficult to know if a particular church staff member is a “minister” subject to these rules. The audit guidelines address this question, and provide clarification.

Tax-free gift or taxable compensation. The guidelines inform IRS agents that “gifts given to a minister, other than retired ministers, may actually be compensation for services, hence includable in gross income” for tax purposes. The guidelines provide agents with assistance in deciding if a church’s payment to a minister is a tax-free gift or taxable compensation for services.

Retirement gifts. The audit guidelines clarify the tax treatment of retirement gifts made by churches to retiring clergy.

Housing allowance. The guidelines make several clarifications pertaining to the housing allowance:

First, the housing allowance is subject to self-employment tax. This is not a problem for ministers who own or rent their home, since they simply add the amount of their housing allowance exclusion to their earnings subject to the self-employment tax. But what about ministers who live in a church-provided parsonage? How much should they add to their earnings subject to the self-employment tax? This has been a difficult question for ministers living in parsonages, and there has been very little guidance from the IRS or the courts. The guidelines state: “If a church-owned parsonage is provided to the minister, instead of an allowance, the fair rental value of the housing must be determined. Determining the fair rental value is a question of all facts and circumstances based on the local market, but the church and minister have often already agreed on a figure and can provide documentary evidence.”

Key point. Presumably, this same language would apply in computing the fair rental value limit for ministers who own or rent their home.

Second, the guidelines confirm that the housing allowance “only applies if the employing church designates the amount of the allowance in advance of the tax year,” and that “the designation may appear in the minister’s employment contract, the church minutes, the church budget, or any other document indicating official action.”

Third, the guidelines provide agents with the following list of expenses that can be considered in computing the housing allowance: rent, house payments, furnishings, repairs, insurance, taxes, utilities, other expenses (including down payments, interest, etc. but not food or servants or entertainment).

Fourth, the guidelines acknowledge that even if a minister’s home mortgage interest and real estate taxes have been paid with money excluded from income as a housing allowance, he or she “may still claim itemized deductions for these items.” This is the so-called “double deduction,” and it is one reason why home ownership is attractive for ministers.

Business expenses. Ministers’ business expenses often are examined by the IRS in an audit, and so information in the guidelines on this topic is of special interest. The guidelines review the definition of an “accountable” reimbursement arrangement, and then summarize the tax treatment of several business expenses of ministers, including, transportation, travel, business use of a home, supplies and publications, and dues versus contributions.

Self-employment tax exemption. The guidelines review the requirements for exemption of ministers from self-employment tax.

Employee or self-employed for federal income tax purposes. The question of whether a minister is an employee or self-employed for federal income tax reporting purposes is a question that has vexed many ministers and church treasurers. The IRS audit guidelines do not say that all ministers are employees for federal income tax reporting purposes. This flexible approach leaves open the possibility that some ministers will not be employees under the applicable tests. Note, however, that self-employed status will be the exception, and that any minister reporting income taxes as self-employed must expect to have his or her status challenged if audited.

5. Clergy Housing Allowance Clarification Act of 2002

In 1971, the IRS issued a revenue ruling limiting the nontaxable portion of a church-designated housing allowance for ministers who own their homes to the annual “fair rental value” of the home (furnished, including utilities). However, in a 2000 case (Warren v. Commissioner), the Tax Court struck down the fair rental value test as an unwarranted interpretation of the tax law by the IRS.

The IRS appealed the Tax Court’s decision to the ninth circuit federal court of appeals in California, and the appeals court issued a preliminary ruling in 2002 ordering the parties (and a law professor) to submit briefs addressing the question of whether the housing allowance is an unconstitutional “establishment” of religion. The court’s order left little doubt that it considered the housing allowance to be unconstitutional. The court’s action was extraordinary, since neither party had ever raised the constitutionality of the housing allowance as an issue in the case.

In response to this threat to the housing allowance, the “Clergy Housing Allowance Clarification Act of 2002” was introduced in the House of Representatives. It was enacted by a vote of 408 to 0. The Senate unanimously enacted the same bill and President Bush signed it into law.

The Act was passed in order to force a dismissal of the Warren case and deprive the federal appeals court of the opportunity to address the constitutionality of the housing allowance on its own initiative.

6. Property tax exemptions

Another church finance development is the increasing number of lawsuits addressing the extent of the property tax exemption for church property. This increase in litigation is due in part to the difficulty in some cases of determining the exempt status of novel uses of church property, including fitness centers and coffee shops. But it is also attributable to the growing appetite by local governments for additional tax revenues to pay for their programs and services.

7. Nonqualified deferred compensation plans (section 409A of the tax code)

Congress added section 409A to the tax code in 2004 in response to public outrage over the Enron scandal. With reports of over $100 million in deferred compensation benefits being paid out to key executives in the months prior to the company’s collapse, the public demanded action. Section 409A imposes strict requirements on most nonqualified deferred compensation arrangements. If these requirements are not met, all compensation deferred under the plan for the taxable year and all preceding taxable years may be included in taxable income for the taxable year to the extent it is not subject to a substantial risk of forfeiture and was not previously included in taxable income. Other penalties may apply, including an increased interest rate on underpayment of tax, and a 20 percent additional tax on the amount to be included in income.

In 2007 the IRS published final regulations interpreting section 409A. The final regulations define a “nonqualified deferred compensation plan” broadly to include any plan that provides for the deferral of compensation beyond the current year. This definition is broad enough to include many kinds of compensation arrangements, including severance agreements used by churches. Some exceptions apply. The takeaway point is this—church leaders should seek legal counsel before finalizing a severance agreement with an employee to avoid the imposition of penalties.

8. The Sarbanes-Oxley Act

In 2002 Congress enacted the Sarbanes-Oxley Act. The Act was designed to restore investor confidence in the financial markets by holding companies issuing stock to much higher standards. Most of the Act’s provisions are amendments to the two main federal securities laws, the Securities Act of 1933 and the Securities Exchange Act of 1934. Churches are specifically exempted from these laws except for the antifraud provisions, so they generally are not subject to most of the provisions of Sarbanes-Oxley.

A few provisions of the Act are not amendments to federal securities law but instead are amendments to federal criminal law. Since no blanket exemption for churches is granted under federal criminal law, they are subject to these provisions. One of these provisions amends federal criminal law to include the destruction or falsification of tax records as a criminal offense.

To illustrate, a pastor discovers in November of this year that the church board failed to designate a housing allowance for him. He creates a housing allowance that he dates “December 31, 2012,” which purports to designate a housing allowance for all of 2013. The church is not a public company and therefore is not subject to most of the provisions of the Sarbanes-Oxley Act. However, the Act makes it a crime to knowingly falsify any document with the intent to influence “the investigation or proper administration of any matter within the jurisdiction of any department or agency of the United States … or in relation to or contemplation of any such matter or case,” and this provision contains no exemption for churches or pastors. It is possible that the pastor’s falsification of the 2013 housing allowance violates this provision in the Sarbanes-Oxley Act, exposing him to a fine or imprisonment of up to 20 years.

9. The Affordable Care Act (“Obamacare”)

In 2010, Congress enacted the 2,500-page Patient Protection and Affordable Care Act in order to increase the number of Americans covered by health insurance and decrease the cost of health care. A number of the Act’s provisions affect churches, including the “play or pay” rules for larger churches having 50 or more employees, and the availability of a tax credit for smaller churches to assist them in paying for health insurance coverage for their employees.

There are efforts underway in Congress to substantially change, or delay, some of the Act’s provisions, but it is not possible at this time to know the outcome of these efforts. Substantial changes may occur, and they will be covered in future editions of this newsletter.

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

Religious Schools Face Deadline for Annual Form

Federal requirement includes church-run preschool programs.

Churches and other religious organizations that operate, supervise, or control a private school must file a certificate of racial nondiscrimination (Form 5578) each year with the IRS.

The certificate is due by the 15th day of the fifth month following the end of the organization’s fiscal year. This is May 15th of the following year for organizations that operate on a calendar-year basis.

A “private school” is defined as an educational organization that normally maintains a regular faculty and curriculum and normally has a regularly enrolled body of pupils or students in attendance at the place where its educational activities are regularly conducted.

The term includes primary, secondary, preparatory, or high schools, as well as colleges and universities, whether operated as a separate legal entity or an activity of a church.

Key point. The term “school” also includes preschools, and this is what makes the reporting requirement relevant for many churches, since many churches operate a preschool program. Private religious schools that are not affiliated with or controlled by a church also must file the form.

Form 5578 is easy to complete

A church official simply identifies the church and the school, and certifies that the school has “satisfied the applicable requirements of section 4.01 through 4.05 of Revenue Procedure 75-50.” These requirements are explained in the instructions to Form 5578, and relate to racially nondiscriminatory policies in the school’s charter, bylaws, catalogs, admissions, and programs. In some cases, schools are required to publicize their racially nondiscriminatory policies in the local media.

This is critical for church schools

Does your church operate a preschool? An elementary school? A secondary school? A college? If you answered “yes” to any of these questions, then you are required to submit Form 5578 to the IRS each year. Filing the certificate of racial nondiscrimination is one of most commonly ignored federal reporting requirements.

Churches that operate a private school (including a preschool), and independent schools, may obtain a Form 5578 by calling the IRS forms number (1-800-829-3676) or by downloading a copy from the IRS website (http://irs.gov).

Key point. Some independent religious schools that are not operated or controlled by a church or other religious organization are required to file Form 990 with the IRS each year. Form 990 is an annual information return. Churches and some other religious organizations are exempt from this filing requirement. Schools that are required to file Form 990 make their annual certification of racial nondiscrimination directly on Schedule E of Form 990, and not on Form 5578.

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

8 Supervision Guidelines to Keep Kids Safe

Implement these tips to minimize the risk to your church’s children.

Children suffer physically and emotionally, if they are abused by their peers. But the potential damage to the child and to the church—not to mention the possibility of wrenching lawsuits—has caused many churches to take steps to protect its children. You can minimize the risk to your church’s children, and the risk of being sued for negligent supervision, by implementing the following approaches:

  • Arrange for at least two adult supervisors with minors during church-sponsored activities. The two-adult rule applies in changing areas and restrooms and even if only one or two children are present in the nursery.
  • Have adults present even with teenage volunteers. Minors do not count toward the two-adult rule, so be sure underage workers always serve with another adult.
  • Install windows on the doors of classrooms and other rooms occupied by young people. Be sure to monitor children’s behavior toward each other, as well as the teachers who are in charge of them.
  • Have church leaders randomly visit classrooms and areas of church buildings that are isolated from view.
  • Provide an adequate number of adults to supervise youth events, especially for overnight activities.
  • Educate workers about appropriate behaviors between children and encourage them to report potentially harmful situations. “Sometimes in church we assume another person would not dare cross a sexual boundary,” says Stephanie Anna Hixon, executive director of the United Methodist Church’s General Commission on the Status and Role of Women. “We don’t need to create paranoia or unhealthy suspicions, but we need to be aware and show a high standard of care.”
  • Train all staff and volunteers at least once a year in recognizing signs of abuse; also review your policies and procedures.
  • Post a copy of your state’s Child Abuse Reporting Law in a conspicuous place in your child care and youth areas. To obtain a copy, call your state’s Child Protective Services Agency.

What to Look For in a Background Check Service

Knowing the right questions to ask is a key step in protecting your church community.

The Virginia Supreme Court ruled that a mother whose 10-year-old daughter was sexually molested by a church employee could sue a church and its pastor. The mother alleged that when the employee was hired, the church and minister either knew or should have known that he had recently been convicted of aggravated sexual assault on a young girl, that he was on probation for the offense, and that a condition of his probation was that he not be involved or associated with children. Yet the individual was hired and entrusted with duties that encouraged him to come freely into contact with children. The court ruled that the church could be sued on the basis of negligent selection.

One of the most significant legal risks facing churches today is negligent selection—carelessness or a failure to exercise reasonable care in the selection of a worker. But church leaders can take two relatively simple steps to significantly reduce this risk. The first step is to collect vital information from prospective workers in the application process. The second step involves background checks.

Michael McCarty, president of Danville, Indiana-based Safe Hiring Solutions, LLC, and a former violent crime detective, says church leaders should develop a screening and background check program that provides equal treatment for everyone so there is not even the perception of discrimination.

“This doesn’t mean that all positions should receive the same type of screening,” he says. For example, a credit report check could be required for a person being considered for an administrative or financial position. Likewise, a motor vehicle record check makes sense for a volunteer who is required to drive.

“Failing to thoroughly screen staff and volunteers increases the potential liability a church may face if allegations surface about abuse, theft, negligence, or other issues,” says Ansley Jones Colby of ChoicePoint Cares, a background search provider based in Alpharetta, Georgia.

ChoicePoint recently conducted an audit of background screenings for churches and nonprofits from 2002 through 2007. This study found a “hit rate” of 5.06 percent, meaning more than five of every one-hundred volunteer or employment applicants screened had some criminal activity in their past.

Just as not all screening techniques are the same, not all background search providers supply the same services. Background screenings vary in price. A package can typically begin at about $20, which should verify the social security number, confirm address history, uncover previous names, and search the National Criminal Database, National Sex Offender list, and county criminal records, says McCarty.

Screening costs can extend to as much as $90 to include searches of employment credit reports, employment verifications, motor vehicle records, reference verifications, and Federal criminal record and county criminal record searches in prior as well as current counties of both residence and employment.

Searches marketed to churches at very low costs, such as $10, can provide a false sense of security, says McCarty. These databases may be very limited. “Many states would only provide a criminal record if the person was incarcerated in their state prison system,” he says. A large number of felony crime convictions do not end up with the person going to prison. This includes crimes such as felony family violence, which could include child abuse; felony theft; and even some sex-related crimes like child solicitation. These can be plea-bargained to a felony conviction with no prison sentence or no requirement to register as a sex offender.

Background screening services vary in their definition of a comprehensive search. “In marketing materials they all look the same,” says McCarty. “But in reality the top database provider has as many as 475 sources of data and the least comprehensive has fewer than 150 sources of information. Depending on how search parameters are configured, data from several states could be voided or return clear results.”

Screening firms can also differ in how they handle county criminal databases. As a whole, the background screening industry searches county records for the previous seven years, says McCarty. The search can be expanded to 10 years, but it will add costs to the search.

Tracy Seabrook, executive director of the National Association of Professional Background Screeners based in Morrisville, North Carolina, explains that the Fair Credit Reporting Act limits the type of information that can be used for hiring decisions. “Background screening companies have to be aware of state laws as well,” she says. “In some states, you can report an arrest even if there wasn’t a conviction.”

Seabrook says it’s important to know the geographical area you want to research before looking for a background screening service. Find out if the service you select will provide legwork to verify any findings that arise on an employee at the information’s source.

You don’t have to select a background search provider in the state where your church is located, says Seabrook. When comparing services, be sure that you are comparing “apples to apples” by comparing the exact same searches and services with each company you are considering.

You need to know what steps the provider will take if a match is found. “They may wrongly attribute criminal activity to someone who is not a criminal,” says Paul Stephens, director of policy and advocacy at the San Diego-based Privacy Rights Clearinghouse, noting that an innocent person can be falsely accused. Stephens says you should not rely on a quick, online record search. The provider needs to be able to provide the legwork needed to confirm or verify identity.

Finally, a reputable background services provider should be able to provide references. Learn what a company’s customers say about its services. Experience, like the information detailed on a background search, can be priceless.

What to Ask

Knowing the right questions to ask a background search provider is a key step in protecting your church community when hiring new employees. Ansley Jones Colby of ChoicePoint Cares recommends that you get solid answers to these questions before making a choice:

1. What sources of information are searched? Comprehensive data searches could include the following:

  • Instant nationwide criminal checks
  • Sex-offender registries for all 50 states
  • County courthouse searches
  • Social security number verification
  • Motor vehicle reports
  • Credit reports
  • License verification
  • Education verification
  • Employment verification
  • Reference checks

2. How often are these sources updated?

3. How far back do the county searches go? Do you charge more for a search that goes back farther than seven years? Are the county searches conducted physically at the county courthouse or through an electronic database?

4. Is the service easy-to-use, including a user-friendly, web-based system for easy access to reports?

5. Is the service flexible, allowing me to select from an array of a-la-carte products or choose a package?

6. Does the service offer reliable support by telephone, e-mail, and through online and printed educational materials?

7. Does the provider comply with the Fair Credit Reporting Act?

8. What is the turnaround time? Background screening providers should be able to offer instant reports. Manual reports (when required) should be returned within three to five business days.

9. What security systems are in place to protect the sensitive personal data that is reported?

10. How do you handle additional names or aliases? Is there an additional charge for researching that information?

11. Do you provide discounts or affordable rates for church clients?

Tara Beecham is a freelance writer in Pennsylvania.

Breaking Boundaries with Minors

Consider the insights of legal experts on the topic.

News stories of child molestation in the church cross our desk with alarming regularity. Recently prominent churches in the Midwest and South have been tragically shaken by allegations of criminal sexual conduct. Because of pending litigation and privacy issues, churches are reluctant to share the details of their experiences.

But Leadership Journal came across a story that has run the circuit of accusation, investigation, and resolution. Mike Woodruff obtained permission to write the story of a church on the West Coast that lived through this crisis. As Mike relays the pastor’s story, we’ve interspersed the counsel of Dennis Kasper, an attorney specializing in church crisis management, who comments on the steps necessary in responding to charges of sexual misconduct with a minor.

The pastor’s story: Mike Woodruff

Our youth intern is in jail, two boys are in therapy, and one family has left the church. What started out as the renewal of our middle school ministry ended in shameful tragedy.

I had no indication anything was wrong until the day our 25-year-old youth intern, Roy, asked for a meeting with the pastoral staff. As we gathered on that Wednesday afternoon nearly five years ago, our jaws dropped open and our mouths went dry as Roy began confessing inappropriate, make that horrific, actions, including smoking marijuana with a 15-year-old student and renting a hotel room so the two of them could drink beer and watch R-rated movies.

But the worst was yet to come.

Dennis Kasper

Later that week, Roy was arrested on five felony counts of child molestation. Because the youth in question was a member of our church, and because Roy claimed that the molestation charges were false, we were faced with a complicated crisis. The watchful eye of the press ensured the crisis would be public.

The attorney’s analysis

In such a situation, several concerns must be kept in mind: the initial crisis response, communication, the ensuing investigation, and resolution, including ministry to the involved parties and their families. Each concern is loaded with legal and spiritual ramifications.

Numerous people are involved: the victim, the victim’s family, the accused, the accused’s family, witnesses, other students and parents involved in the youth group, the church, the authorities, the media, and the community. Prepared leadership, coupled with wise legal counsel, can manage these concerns.

Woodruff: Roy came to us on an unpaid internship from our denominational seminary. We welcomed him onto our staff after we had contacted previous employers and run a criminal background check, which he passed.

Roy jumped into the job with great vigor, quickly forming friendships with a number of the kids. He was especially determined to win his way into the lives of those on the fringes. Roy spent the most time with a boy named Jessie, a 15-year-old from a single-parent home whose mother attended our church.

What happened next depends on whose account you believe. According to Roy, trying to fit into the lives of the youth mushroomed into an unhealthy desire for acceptance. Jessie took advantage of that weakness, manipulating Roy into purchasing cigarettes for him, then providing alcohol, and eventually smoking pot with him. Roy claims he was motivated solely by a desire to befriend Jessie and see him turn his life around. He described a desperate attempt to shake Jessie loose from the grip of drug use.

“Jessie, I’d do anything to get you off of drugs.”

“Okay, I’ll quit. Just smoke pot with me one time, and I’ll quit.”

Roy did.

When Jessie didn’t keep the promise to stop doing drugs, Roy confronted him. “Look, Jessie, I can’t keep quiet about this. You’re hurting yourself. I’m going to have to bring your mom and the other pastors into this.”

“If you do,” Roy claimed Jessie said, “I’ll tell them you smoked pot.” Right then Roy realized his mistakes were going to mean trouble.

Roy claims he was blackmailed by Jessie and duped into a downward spiral of poor decisions until the gravity of the situation forced him to confess. “I didn’t feel like I had a choice,” says Roy. “Things were out of control. I was so sick of what was going on, but I didn’t see a way out.”

The events culminated when Roy—who was boarding with someone from the church—rented a hotel room as a “safe” place to drink with the youth. During their second drinking party, they also watched movies with graphic sex scenes. Roy claims Jessie was drunk and began to masturbate. When he couldn’t talk Jessie out of it, Roy locked himself in the bathroom for an hour.

“I was shaking and sweating and throwing up,” claims Roy. “I knew things were over, one way or the other.”

Two days later, Roy asked for the meeting that shocked our staff.

Jessie’s account is considerably more sordid, and involves charges of molestation. It suggests Roy was a crafty manipulator who was grooming Jessie for a homosexual encounter from the beginning.

Kasper: What do you do in this situation? Given the conflicting accounts, how do you juggle lawyers, reporters, counselors, gossips, victims, an accused staff member, and a church on the side?

The fact is, no one is completely capable of dealing with situations this complicated, this significant, and this demanding of time and resources. For that reason, I urge churches to form a Crisis Response Team. The response team’s job is to move quickly to address all the previously stated concerns in a unified way, while minimizing disruption and damage.

A crisis necessitating a response team doesn’t have to involve sexual misconduct. A crisis is any unplanned event that presents either a significant risk or a significant distraction to the church. By that definition, crises may include natural disasters, accidents, misconduct, strife, and a host of other possibilities.

The Crisis Response Team should be appointed by the pastor and/or board and consist of several key people:

  • a member of the pastoral staff (if possible)
  • a member of the church governing board
  • someone with excellent writing and verbal communications skills
  • someone with pastoral care or mental health care skills
  • someone with legal or investigative training
  • someone with a heart for intercessory prayer

Experience has taught me that this group should not include the entire staff, because the pastors’ energy and focus will be demanded elsewhere.

These members need not meet regularly, but must be available to drop everything and meet immediately in time of crisis. Meeting the same day of a crisis, or at the latest the next day, can be crucial. Particularly in misconduct cases, word of the crisis spreads quickly (often through the victim’s family), and the law may dictate the church take immediate action.

When activated, the Crisis Response Team should have the authority to make quick and ongoing decisions. They should report regularly during the crisis to the pastor and board.

In the case involving Roy, an impromptu response team was formed out of the available pastoral staff. While this can work, I would recommend pre-selecting, and possibly even pre-training, a group of respected, mature, and level-headed people to fill out the team.

Crisis response

Woodruff: After a quick huddle with the pastoral staff, we called Jessie’s mother and accompanied Roy while he shared the “facts” as we now had them. That evening she confronted her son, who offered his completely different account. They immediately asked to meet with us to explain his side of the story.

With the surfacing of molestation allegations, we had no choice but to phone the police.

At the advice of our denominational leaders, we also prepared a statement for the press, notified our insurance company of a possible lawsuit, and prepared a letter to the entire church explaining as much as we could be certain of.

Kasper: The church was wise to respond swiftly. With the possible exception of trying to conduct their own investigation, they handled the situation reasonably well and took steps to protect themselves legally.

Several actions are key to handling a crisis well. Having a several-member response team will enable you do these things quickly.

1. Meet immediately with legal counsel. It is unlikely someone within the church will be sufficiently trained to handle this kind of situation—consult someone specializing in church crisis management. You will want to specifically discuss issues of how to protect the work of the team under the attorney/client privilege.

2. Determine if any criminal report is required. Many states mandate reporting incidents involving minors immediately. Attorney Stephen Chawaga warns, “Failure to take action after hearing of a complaint, or turning a blind eye to misconduct a later investigation reveals, practically guarantees that your church will be sued” (“The Ten Deadly Lawsuits,” Your Church, May/June 2001).

3. Advise the accused to seek an attorney. Especially in the case of criminal allegation, the church can have no part in offering the accused what may be construed as legal counsel.

4. Contact your church’s insurance company. Most church insurance providers protect against certain lawsuits. Just as you would contact your auto insurer in case of accident, contact the church’s insurer to guide you through the necessary steps to ensure coverage.

5. Assign liaisons. A point person should maintain regular contact and provide pastoral support to the victim and the victim’s family. A different person should do the same for the accused.

6. Develop a plan of communication. Select a point person to handle communication specifically with the church, the media, the authorities, and the lawyers. Agree upon what, to whom, and how communication will be offered. Generally, the closer a person is to the situation, the more detail they need to know.

7. Develop a plan for further investigation. A church should not try to investigate the guilt or innocence of the accused. Criminal investigation must be left to the authorities. But it is important for a church to determine if there are any other victims.

8. Make counseling available. Prepare, practically and financially, to provide professional counseling for the victims, victims’ families, and other affected youths in the program.

Communication strategy

Woodruff: As soon as charges were filed, we began to receive phone calls from local radio stations and newspapers. We had anticipated this. Our staff agreed that only one person would act as the spokesman for the church, and all requests for information would be channeled to him. This helped us avoid issuing contradictory statements and put our best communicator in the spotlight.

We took the stance that the media was a neutral party and that certain questions needed to be answered publicly. Nonetheless, we guarded our words to protect privacy and to avoid issuing opinions or speculation.

On the Sunday following Roy’s arrest, we spent the entire Sunday school hour in a forum with the church body answering questions about the charges. We needed to squelch rumors and provide as many facts as we could. We held a similar session during youth group later that week.

At each forum, I read the prepared statement, which included a summary of the accusations. I informed the congregation of the likelihood of a police investigation and upcoming legal action. I asked them to pray for both parties. Then we opened the forum for questions.

The silence was thick.

After a long, torturous pause of shuffling bulletins and echoed coughs, the first question came. “Are we vulnerable to a lawsuit?”

“Yes.”

“What are our obligations to the accused?”

That was a harder question. Our primary responsibility had to be to Jessie and his family. It hurt to say it, but we had no obligation to Roy. Our attorney advised us that it’s considered an improper use of charitable funds to defend criminal activity. We recommended to Roy that he get his own legal counsel. So our contact with Roy would be limited.

“What did we do wrong?” someone asked. “How could this happen?”

That was the hardest question of all. We didn’t have any answers. Yet.

Kasper: The church handled this situation well. Observe each of their choices: they prepared formal statements, limiting such revelations to fact; public communication was directed to one designated spokesperson; they remembered that both the victim and the accused have certain rights to privacy (for instance, a minor cannot have his identity shared); they sought to stay ahead of the gossip curve by providing facts on a “need to know” basis and quelling speculation; and finally, a method was developed for the church and concerned people to question the response team.

Two further points need addressing. First, do not assume either party is telling the whole truth. Often, a victim isn’t entirely forthcoming. In the effort to protect themselves and avoid blame for certain events, both the victim and the accused may tell only part of the story. A church cannot get caught up in the “he said, she said” game and should avoid all temptations to determine guilt or innocence.

Second, realize those closest to the situation need the most information, while those furthest removed need the least. It is unwise (and sometimes unlawful) to share details with the public. More information needs to be shared with the church, then more with the youth group, and more still with the families involved.

For instance, a media statement may include the fact that there’s been an allegation, that a crisis response team is evaluating appropriate actions, and that the church is offering professional counseling to potential victims—nothing more. The church may be informed additionally of the response team’s names and dates for communication forums. The youth group’s parents will need assurance that actions are being taken to protect their children.

The victim’s parents need to know what care and counseling is available to them and their child.

Investigation

Woodruff: Roy’s prosecuting attorney later spoke of how we handled the allegation:

“The one mistake the church made was in starting to conduct the investigation themselves. Church staff are not prepared for this type of work, and instead of trying to find out what actually happened, they should have immediately called the police. You are free to tell the person that you are going to report them, but you cannot fail to report them just because they claim innocence or state that a false accusation will ruin them.”

Kasper: A church must never attempt to determine if the accused is guilty of a crime. That’s the job of the police. Any attempt to determine guilt puts the church in the precarious position of becoming a witness in a criminal case. When there are criminal allegations, your church’s first steps are clearly defined: call your lawyer, call the authorities, and advise the accused to seek his or her own attorney.

There is, however, an important place for investigation in these matters. The investigation’s purpose is not to determine guilt. Instead, an investigation should be conducted to determine if other victims are involved, to determine if disciplinary action needs to be taken, and to determine if church procedures need to be changed.

To determine if there are any other victims, I recommend publicizing the provision of mental health care, as victims may be more likely to come forward to get help. It is important to discover who has been affected by the actions in question.

Often, even without being found guilty of a crime, the accused merits discipline (i.e. firing) for violating clear church policy. Occasionally, action needs to be taken against other staff members or volunteers as well. Even as an unpaid intern, Roy could have been fired for committing a crime (providing cigarettes and alcohol to a minor), since that was admitted by all parties. In other cases, even without determining guilt, grounds for firing can be met on the basis of inappropriate advances, unsupervised contact, or wrongful counsel. Formal action should only be taken after consulting your lawyer to avoid violating employment law.

Obviously, an investigation may reveal that the church needs to change its supervision or accountability policies. Perhaps an investigation will reveal the need to redefine or clarify church policy regarding sexual boundaries and misconduct.

Lastly, make sure to coordinate the investigation with your lawyer. You may want to discuss the specific questions being asked of interviewees, how to take and legally protect the notes from those conversations, how to protect the investigators via attorney/client privilege, and how to protect the accused’s Fifth Amendment rights.

Resolution

Woodruff: The three months leading up to the trial were tense, to say the least. People constantly wanted updates. A few criticized us for not publicly backing Jessie, but as church leaders we needed to maintain a legal neutrality. I did, however, spend considerable time privately counseling and supporting Jessie’s family.

Most of our criticism came from those who thought we weren’t doing enough. Jessie’s family was angry for not receiving more support from church members. Though we couldn’t publicly name Jessie, still his family argued, “Everyone knows by now. Why aren’t people reaching out to us?” Roy’s family was also angered that we didn’t provide financial help with legal fees.

And we faced the lingering question, “How could this happen?”

Our staff eventually determined there were several changes in policy that needed to be made to infuse our youth ministry with more accountability, rules, and supervision.

The church also offered to pay for all of Jessie’s family’s counseling, but we did not pay for Roy’s. Some church members attempted to stay in touch with him, and I prayed with him on several occasions, but knowing I might be subpoenaed, I found it difficult to offer any meaningful care.

At the eleventh hour, the prosecution offered to drop all of the child molestation charges if Roy would plead guilty to lesser offenses. The family was not out for vengeance, and they did not want to drag Jessie through a trial that would likely turn nasty. Roy accepted the plea bargain and was sentenced to one year in the local jail.

Remarkably, the entire crisis was weathered without a lawsuit and without any noticeable exodus from the church or the youth program.

Kasper: Crises do not simply go away when the storm blows over. Communication and ministry needs continue. The Crisis Response Team should continue to meet and report regularly during the aftermath. The point people assigned to the victim and the accused should continue to meet with their assigned person to keep communication flowing. The families and congregation should receive regular updates. Providing counseling for the victims, witnesses, and their families is essential.

Furthermore, as the situation draws to a close, the team should meet with their attorney to determine what was handled well, and what things need to be done differently, both now and in the future.

Finally, the results of the investigation should prompt decisions and policy changes as necessary. It may be considered by many a healing balm to know that the church is taking steps to prevent this kind of tragedy from happening again.

Woodruff: Like any group that has weathered a storm like this, we examined both the events leading up to the crisis and our response to it. Our staff met to discuss these issues. There were a few things we did right with Roy, actions that prevented the situation from being much worse. But we also made some grievous mistakes that needed to be corrected.

Our largest mistake was allowing Roy to operate with too much autonomy. We had accountability meetings with Roy, thinking that was sufficient supervision, but we were wrong. Roy was still working as an island. We have since realized that he needed active partnership and mentoring that we didn’t provide. Roy later confessed, “I can’t watch a kid fail. I had a savior complex, and no one ever warned me of the problems that might cause.”

We also encountered a faulty assumption with our church insurance policy. We discovered too late that our policy did not cover any of our staff if we faced criminal charges, only civil ones. Roy was forced to pay for his own legal representation, and we were left vulnerable to a lawsuit. We have since committed to reviewing our policies annually.

Finally, our staff affirmed the necessity of conducting background checks, especially on those who work with children. It’s likely that our thoroughness with Roy’s background check saved us from a lawsuit. Roy’s prosecuting attorney later attested, “The church conducted a decent background check on Roy. They reviewed his employment history, and they phoned the police in those states where he had been previously employed to check on any criminal convictions.”

It has been nearly five years since Roy first confessed to buying Jessie alcohol. Jessie has been greatly helped by counseling, and though he no longer attends our church, his mother told me, “If he stays with God through all of this, it will be because of your care.”

As for Roy, he served his sentence in jail, where he was active in Bible studies and found refuge with God.

He was released after a one year jail term and no longer works in youth ministry.

Drafting a Crisis Team for Your Church
Put this task force in place today—before the crisis comes.

Here’s what you need to do to create a response team.

  1. 1. Choose your players. Members need to be mature, well-respected, and able to drop everything to dedicate themselves to the process.Your team should include:
    • a pastor
    • a member of the board
    • several excellent communicators
    • an prayer leader who can direct an intercessory prayer team.
  2. 2. Assign key positions (one person per position, and only one position per person):
    • a chairperson (not the senior pastor)
    • a communications spokesperson who is made accessible to the entire congregation for questions and concerns
    • liaisons to each involved person or party.
  3. 3. Give the team authority, and allow them to act quickly:
    • to coordinate legal response
    • to communicate to the church, the general public, and media
    • to design a plan for further investigation
    • to set up counseling for those in need.

—Dennis Kasper

Mike Woodruff is associate pastor of Christ Church Lake Forest in Lake Forest, Illinois. Dennis Kasper is an attorney specializing in church law in Los Angeles, California. This article first appeared in Leadership Journal.

To learn more about how to respond to crises in your church, purchase the downloadable resource Boundaries for Healthy Church Relationships, available on ChurchLawAndTaxStore.com.

Counting the Miles for Reimbursements

Counting miles and submitting timely records for business mileage reimbursements.

Last Reviewed: January 4, 2024

Each year the IRS announces a new “standard business mileage rate” that can be used by taxpayers to compute a deduction for the business use of a vehicle. This rate also can be used by employers to reimburse workers’ substantiated business miles under an accountable expense reimbursement arrangement. The standard mileage rate is an important concept for church treasurers, since many churches reimburse staff members’ business miles using this rate.

The standard business mileage rate for 2024. The IRS has announced that the standard business mileage rate for 2024 is 67 cents per mile.

Example. Pastor Dave owns his car and kept records throughout 2024 showing that he drove the car a total of 15,000 miles, of which 6,000 miles were for business purposes (500 each month). Pastor Dave submitted records to the church treasurer each month documenting business miles driven for the previous month, and he was reimbursed at the standard mileage rate. The standard business mileage rate for 2024 is 67 cents per mile. As a result, Pastor Dave will receive reimbursement of $4,020 (67 cents per mile x 6,000 miles) for the year.

Reimbursing business miles using the standard mileage rate. Many churches have adopted an accountable reimbursement arrangement that uses a mileage rate to reimburse business miles driven by employees. Some churches use the IRS approved rate, while others use a rate that is either more than or less than the IRS rate. Listed below is a summary of the rules that apply to a church’s use of a mileage rate to reimburse employees’ business miles.

(1) employees substantiate business miles with adequate records at least every 60 days, and are reimbursed AT the IRS approved rate

This is an “accountable” arrangement, and the church is not required to report the reimbursements as income on employees’ W-2 forms. This assumes that employees (1) submit records (such as logs or diaries) substantiating the amount, date, place, and business purpose of all miles driven for business purposes; (2) substantiate business miles within 60 days; and (3) are reimbursed by the church at the IRS approved rate multiplied times the number of substantiated business miles.

Example. A church reimburses business miles driven by staff members at the IRS approved rate. In 2024, the church bookkeeper drives 300 miles each month on church business. The church treasurer reimburses the bookkeeper at a rate of 67 cents per mile for all business miles driven each month for which the bookkeeper provides adequate and timely substantiation pursuant to the church’s accountable reimbursement arrangement. The reimbursements are not reported as taxable income to the bookkeeper.

Key point. An employer may grant an additional allowance (in excess of the standard mileage rate) for parking fees and tolls. The IRS has ruled that “if an employer grants an allowance not exceeding [the standard mileage rate] to an employee for ordinary and necessary transportation expenses . . . [it also] may grant an additional allowance for the parking fees and tolls attributable to the traveling and transportation expenses as separate items.”

Key point. The income tax regulations specify that “a taxpayer may maintain an adequate record for portions of a taxable year and use that record to substantiate the business use of listed property [such as a car] for all or a portion of the taxable year if the taxpayer can demonstrate by other evidence that the periods for which an adequate record is maintained are representative of the use for the taxable year or a portion thereof.”

(2) employees substantiate business miles with adequate records at least every 60 days, and are reimbursed at an amount MORE than the IRS approved rate

This arrangement is accountable, but only up to the IRS approved rate.

Example. A church maintains an accountable reimbursement arrangement, but reimburses employees’ business miles at a rate of 75 cents per mile. Karen, a church employee, properly substantiates all of her business expenses for 2024, including 5,000 miles that she drives her car for church-related business. The church does not require Karen to return the amount by which her reimbursements exceed the IRS approved rate. The fact that the church reimburses Karen’s car expenses at a rate in excess of the IRS approved rate will not render the church’s entire reimbursement arrangement “nonaccountable.” Rather, only the amount by which the church’s reimbursement rate exceeds the IRS rate is treated as nonaccountable. As a result, the church should add $400 (5,000 miles x 8 cents) to Karen’s W‑2, and Karen should report this amount as income on her Form 1040. The excess cannot be claimed as a deduction since it exceeds the IRS approved rate. Further, as noted below, the excess reimbursements will be subject to tax withholding.

(3) employees substantiate business miles with adequate records at least every 60 days, and are reimbursed at an amount LESS than the IRS approved rate

This arrangement is accountable. The church should not report any reimbursements on an employee’s W-2. Employees who itemize deductions on Schedule A (Form 1040) can claim a business expense deduction for the amount by which the IRS approved standard mileage rate exceeds the church’s reimbursement rate, multiplied times their substantiated business miles.

Example. A church reimburses substantiated employee business miles at a rate of 30 cents per mile in 2024. Since this reimbursement rate is less than the IRS approved rate (67 cents), church staff can claim a business expense deduction of 37 cents per mile multiplied times their substantiated business miles. This deduction is subject to the limitations that apply to the deductibility of unreimbursed business expenses.

(4) employees do not substantiate business miles with adequate records, or within 60 days

This is not an accountable arrangement and so the church’s reimbursements must be added to each employee’s W-2 form as income. Employees can claim a business expense deduction for the business use of their car if they itemize deductions on Schedule A (Form 1040) and have sufficient records to substantiate miles driven for business purposes. The deduction is the standard mileage rate multiplied times the number of substantiated business miles. Employee business expenses are deductible only to the extent that they exceed two percent of the employee’s adjusted gross income.

Example. A church requires its pastor to substantiate once each year (in December) all of the business miles that he drove his car that year. He is then reimbursed for these miles at the IRS approved standard mileage rate. This is not an accountable arrangement since the pastor is not required to substantiate business miles within a “reasonable time.” The income tax regulations specify that 60 days is presumed to be a reasonable time. As a result, the church must report all of the reimbursements as income on the pastor’s W-2 form.

Example. Each month Pastor Ruth orally informs the church treasurer how many business miles she drove her car for the previous month. The treasurer reimburses Pastor Ruth for these miles at the IRS approved rate. This is not an accountable arrangement since Pastor Ruth does not adequately document the amount, date, place, and business purpose of her business miles. As a result, the church must report these reimbursements as income on Pastor Ruth’s W-2 form. The income tax regulations specifically prohibit “accounting” to an employer by means of a taxpayer’s own oral or written statements. Therefore, a minister will not adequately account to his or her church by orally informing the church treasurer of the amount of business expenses incurred during a particular month, or by signing a statement that merely recites what the minister’s business expenses were.

CAUTION. Churches may expose employees, and members of their governing board, to substantial penalties if they fail to report taxable fringe benefits as taxable income. Examples of taxable fringe benefits that often are not reported as taxable income include use of a business mileage rate to reimburse car expenses that exceeds the IRS approved standard business mileage rate, and reimbursement of employees’ business miles without requiring adequate substantiation. If such reimbursements are not reported as taxable income to the employee in the year the reimbursements are paid, there are two possible consequences: (1) The employee is subject to back taxes plus penalties and interest on the unreported income. (2) If the benefits are provided to an officer or director of the church (a “disqualified person”), or a relative of such a person, they will expose the recipient and possibly other members of the church’s governing board to substantial excise taxes (called intermediate sanctions) since the IRS views these benefits as “automatic” excess benefits unless reported as taxable income by the church or recipient in the year provided. The lesson is clear. Sloppy church accounting practices can be costly to church staff.

Withholding taxes. Ministers’ wages are not subject to income tax withholding unless they elect voluntary withholding. But nonminister employee wages are subject to withholding (of income taxes and the employee’s share of Social Security and Medicare taxes). The IRS maintains that employers must withhold payroll taxes from any mileage rate reimbursement that exceeds the IRS approved rate. The IRS has provided the following clarification with regard to the timing of withholding:

In the case of a mileage allowance paid as a reimbursement, the excess . . . is subject to withholding and payment of employment taxes in the payroll period in which the payor reimburses the expenses for the business miles substantiated. In the case of a mileage allowance paid as an advance, the excess . . . is subject to withholding and payment of employment taxes no later than the first payroll period following the payroll period in which the business miles with respect to which the advance was paid are substantiated. If some or all of the business miles with respect to which the advance was paid are not substantiated within a reasonable period of time and the employee does not return the portion of the allowance that relates to those miles within a reasonable period of time, the portion of the allowance that relates to those miles is subject to withholding and payment of employment taxes no later than the first payroll period following the end of the reasonable period.

Parking fees, tolls, interest, and taxes. In addition to using the standard mileage rate, a church employee can deduct any business-related parking fees and tolls that are not reimbursed by the church. However, parking fees workers pay to park their car at their place of work are nondeductible commuting expenses.

Nonaccountable reimbursements of car expenses. In some cases a church’s reimbursements of an employee’s car expenses are nonaccountable. This means that the employee is reimbursed for car expenses without an adequate and timely “accounting” of the number of miles driven, the dates of travel, and the business purpose of miles driven. Consider the following example.

Example. Each month Pastor Jerry provides the church treasurer with a statement that recites the number of “business miles” driven during the previous month. The treasurer issues a check for those miles multiplied times the standard mileage rate. In March, Pastor Jerry provides the church treasurer with a written note that lists 400 business miles driven in February. The treasurer issues Pastor Jerry a check in the amount of $268 (400 miles x 67 cents).

This example illustrates a nonaccountable reimbursement of expenses associated with the business use of a car. It is important for church treasurers to understand that nonaccountable reimbursements must be reported as taxable income to the employee during the year of payment. Unfortunately, some treasurers fail to report nonaccountable business expense reimbursements as taxable income. This may result in two consequences:

Resource. Intermediate sanctions are addressed fully in chapter 4 of Richard Hammar’s annual Church & Clergy Tax Guide. Nonaccountable reimbursements are addressed in chapter 7.

The employee is subject to back taxes plus penalties and interest on the unreported income.

If the reimbursed expenses were incurred by an officer or director of the church (a “disqualified person”), or a relative of such a person, they will expose the recipient and possibly other members of the church’s governing board to “intermediate sanctions” in the form of substantial excise taxes, as noted above.

Medical and moving mileage rates. The standard mileage rate for the use of a vehicle for medical or moving purposes is 21 cents per mile in 2024.

Charitable mileage rate. The “charitable” standard mileage rate, which can be used to compute a charitable contribution deduction for unreimbursed miles driven while performing services on behalf of a church or other charity, remains at 14 cents per mile. The charitable mileage rate is set by statute, not the IRS, and so it is not adjusted each year.

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

IRS Inches Closer to Church Inquiry Criteria

Agency also issues guidance on disregarded SMLLCs.

Federal tax law permits the IRS to initiate a church inquiry or examination so long as certain criteria are carefully met. The criteria for a church tax inquiry include a requirement that a “high-level Treasury official” must determine, based on written evidence, that the church is not exempt, that it has a liability for unrelated business income tax, or that it has otherwise engaged in taxable activities.

Subsequent to a national restructuring of its operations, the IRS designated a particular official as its “high-level Treasury official” with authority to make the required determination. However, in litigation several years ago, a federal court ruled that the official designated by the IRS did not meet the statutory definition of a high-level Treasury official. The IRS has not yet rectified the issue and reports indicate that the IRS has ceased inquiries and examinations of churches until the matter is resolved. The IRS claims to be nearing completion of new regulations addressing the matter.

The IRS recently issued long-awaited guidance regarding the tax treatment of contributions made to disregarded single-member limited liability companies (DSMLLCs) owned and controlled by nonprofit 501(c)(3) organizations. Nonprofit organizations, including churches, sometimes use single-member limited liability companies (SMLLCs) to own property or conduct activities for risk management purposes. While generally treated as a separate legal entity under state law for liability purposes, a SMLLC may be “disregarded” under federal tax law—meaning that for federal income tax purposes, it is treated as if it were simply a division of its owner (the “single member”) and not a separate entity—hence, the term “disregarded.”

Given the federal tax treatment of DSMLLCs, logic would dictate that contributions to a DSMLLC whose single member is a church or other 501(c)(3) organization would be treated as contributions to the 501(c)(3) organization for federal tax purposes. However, the IRS has not issued formal guidance to that effect—until now. Notice 2012-52 states that charitable contributions made to a DSMLLC of a 501(c)(3) organization are treated as having been made to the 501(c)(3) organization, and the 501(c)(3) organization is considered the donee for purposes of acknowledgments (donor receipts) for contributions. The IRS also notes, “To avoid unnecessary inquiries by the Service, the charity is encouraged to disclose, in the acknowledgment or another statement, that the SMLLC is wholly owned by the U.S. charity and treated by the U.S. charity as a disregarded entity.”

In a recent information letter to a member of Congress, the IRS reaffirmed its longstanding position that gifts to a church earmarked for the benefit of a specific person are not deductible as charitable contributions. The facts addressed in the letter indicate that a donor wanted to make a contribution to a church’s scholarship fund and “suggest” that the church use the funds to pay tuition for the minister’s daughter. The IRS noted that, for contributions to be deductible, the donee organization must have “full control of the donated funds and discretion as to their use.”

The U.S. Supreme Court denied a petition in October to take up an appeal by a minister who claimed an income tax exclusion for two homes.

In late 2010, the U.S. Tax Court ruled that federal tax law does not limit the number of homes for which a minister can receive special, tax-free benefits. The federal government appealed the Tax Court decision, and the 11th Circuit Court of Appeals reversed the Tax Court earlier this year. The appeals court said the clergy housing exclusion is limited to a single home.

The minister, Philip Driscoll, then filed a petition to have the case considered by the U.S. Supreme Court. The denial issued in October by the Supreme Court leaves the issue where the IRS and the vast majority of clergy have understood it to be for decades—that the clergy housing exclusion is limited to a single home.

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.

New Best Practices for Protecting Children

Penn State’s Freeh report emphasizes building a culture of risk management.

In churches, risk management often falls to one staff member or lay leader. This may occur because of a lack of manpower. Sometimes, it may occur because risk management is viewed as a lower priority than other ministry initiatives.

But as recent headlines suggest, churches may no longer have the ability to keep risk management confined to one person, or as a moderate priority to be addressed as time and resources allow. With increasing attention and scrutiny placed on institutions and organizations for the health and well-being of those entrusted to their care, churches must more effectively demonstrate the measures taken to prevent an incident from taking place.

To not do so may result in serious repercussions, including an incident in which someone is harmed, or in criminal and civil charges stemming from an allegation that could expose the church, its pastor and staff, even its board, to substantial liability.

A prime recent example of this reality is the child molestation scandal at Pennsylvania State University. The current and potential civil claims now faced by the institution, as well as staff and board members, are extensive. And had the university implemented a more comprehensive risk management strategy, particularly with respect to the protection and supervision of minors and those who work with them, harmful incidents of abuse may have been avoided. In the ensuing investigation of the scandal, numerous recommendations were made to address gaps and oversights. For churches, these recommendations offer a unique opportunity to learn and to review and update their own policies and strategies. Doing so not only may avoid a future incident, but also may more effectively protect their ministries, staff members, volunteers, and board members from unnecessary liabilities.

The Report’s Findings

On November 4, 2011, the Attorney General of the Commonwealth of Pennsylvania filed criminal charges against Jerry Sandusky that included multiple counts of child molestation. Several of the offenses occurred between 1998 and 2002, during which time Sandusky was the defensive coordinator for the Penn State University football team with unrestricted access to the university’s football facilities. On June 22, 2012, a jury found Sandusky guilty of 45 counts of the criminal charges against him.

In the days and weeks surrounding the announcement of the charges, the university’s board of trustees struggled to decide how to respond to the scandal. On November 11, 2011, the Trustees appointed a Special Investigations Task Force under the direction of Special Investigative Counsel and former FBI director Louis Freeh to perform an independent, full, and complete investigation of:

  • The alleged failure of Penn State personnel to respond to, and report to the appropriate authorities, the sexual abuse of children by Sandusky;
  • The circumstances under which such abuse could occur in university facilities or under the auspices of university programs for youth.

In addition, the Special Investigative Counsel was asked to provide recommendations regarding university governance, oversight, and administrative policies and procedures that will better enable the university to prevent, and more effectively respond to, future incidents of sexual abuse of minors.

The Special Investigative Counsel implemented the investigative plan by:

  • Conducting more than 430 interviews of key university personnel and other knowledgeable individuals, including current and former university administrators, faculty, staff, and coaches; former university student-athletes; and law enforcement officials;
  • Analyzing more than 3.5 million pieces of pertinent electronic data and documents;
  • Reviewing applicable university policies, guidelines, practices, and procedures;
  • Cooperating with law enforcement, government, and non-profit agencies, including the National Center for Missing and Exploited Children (NCMEC), and athletic program governing bodies;
  • Benchmarking applicable university university policies, practices, and procedures against those of other large, public and private universities and youth-serving organizations; and
  • Providing interim recommendations to the university board in January 2012 for the immediate protection of children.

Caution!

The task force, which included former federal prosecutors and FBI agents, represents the most competent and professional body ever assembled to formulate risk management strategies to reduce the risk of child molestation in child-serving charities. Its findings almost certainly will be cited by attorneys representing victims of child molestation in attempting to demonstrate negligence on the part of churches, schools, and other youthserving charities in not implementing or updating procedures to adequately protect minors. For this reason, it is important for church leaders to be familiar with the task force’s recommendations, and to use them in implementing, or revising, appropriate procedures and safeguards.

The task force issued its final report in July 2012. The report contained 120 recommendations to assist university administrators, faculty, staff, and the board in improving how they govern and provide protection for children in university facilities and programs. These recommendations relate to the university’s administrative structure, policies, and procedures; the responsibilities and operations of the board; the identification of risk; compliance with federal and state statutes, such as reporting misconduct; the integration of the athletic department into the greater university community; the management of programs for non-student minors; and the management of access to university facilities. The key recommendations are summarized in Table 1.

Policies Referenced in the Freeh Report

The Freeh report references two Penn State policies—one old, one new—that address the protection of minors from abuse. These policies, like the Freeh report itself, contain helpful information for churches in assessing their own policies. The two Penn State policies are summarized below.

Policy 39: Minors Involved in University- Sponsored Programs or Programs Held at University Facilities

The Penn State policy on minors involved in university-sponsored programs or youth programs held at the university or housed in university facilities was created in October 1992 and is closely aligned with the nationally accepted American Camping Association Standards. The purpose of the policy is “to provide for appropriate supervision of minors who are involved in Universitysponsored programs, programs held at the University or programs housed in University facilities at all geographic locations.”

The policy addresses:

  • background clearances;
  • codes of conduct;
  • legal consents;
  • medical information;
  • counselor/staff member training;
  • adult-to-participant ratios; and
  • child abuse and mandated reporting procedures.

Policy 39 also applies to any external organization that uses university facilities for youth activities through a Memorandum of Agreement (“MOA”).

All of these issues are of direct relevance to churches, and so the Penn State policy should be viewed as a resource to be consulted by church leaders in drafting or revising their own child protection policies.

Summarized below are the main provisions in Policy 39:

A sponsoring unit offering or approving a program which involves minors or provides University housing for minors participating in a program, or a non-University group being sponsored for a program, whether utilizing University housing or not, shall:

1. Establish a procedure for the notification of the minor’s parent/ legal guardian in case of an emergency, including medical or behavioral problem, natural disasters, or other significant program disruptions. Authorized Adults with the program, as well as participants and their parents/legal guardians, must be advised of this procedure in writing prior to the participation of the minors in the program.

Table 1: Recommendations of the Freeh Report RecommendationApplication To Churches

1. Continue to benchmark the university’s practices and policies with other similarly situated institutions, focus on continuous improvement, and make administrative, operational, or personnel changes when warranted.It is often helpful for churches to consider the policies of other youth-serving charities, including the public schools (which are run by the state), in composing their own policies addressing the protection of children. By aligning its practices with those of these other charities and organizations, a church can more readily establish its exercise of reasonable care, which will make it less likely that it will be found liable on the basis of negligent selection of supervision for injuries to minors.
2. Communicate regularly with university students, faculty, staff, alumni, and the community regarding significant university policies and issues through a variety of methods and media.When formulating policies for the protection of minors, it is helpful to involve both board members and members at large, and to communicate policies to the membership on the church’s website, in annual membership meetings, or by other means. Policies that are widely disseminated are more likely to be consistently enforced.
3. Develop a mechanism to provide and track all employee training mandated by state and federal law and university policies.Churches should periodically train employees and volunteers who work with minors on their child protection policies.
4. Update, standardize, centralize, and monitor background check procedures.The Freeh report views background checks as a central component of risk management. Church leaders should do the same. The report makes it more likely that churches failing to implement a risk management program (that includes background checks) for the protection of minors will be found liable on the basis of negligence for cases of child molestations.
5. Require updated background checks for employees, contractors, and volunteers at least every five years.Church leaders often ask how often background checks should be repeated. Some churches never repeat background checks, assuming that it is highly unlikely that an employee or volunteer who has been previously screened could commit a crime involving child molestation, be prosecuted and convicted, and be placed on a sex offender registry without anyone in the church being aware of it. Other churches take a more aggressive position and repeat background checks periodically. Note the following three points:

• As noted above, it is helpful for churches to ascertain the practices of other youth-serving charities, including the public schools. If none of them conducts repeat background checks, this makes it less likely (but not impossible) that a church that follows a similar practice would be found negligent.

• The Freeh report does not clarify what it means by “background check.” This term can be interpreted to mean a criminal records check, or reference checks and other screening procedures, or both. The report references a new Penn State policy defining a “standard” background check as a criminal history check, a sex and violent offender registry check, plus the following additional components for specific positions based on job-related need: educational verification (required for all academic positions); motor vehicle record (required for positions where it can be regularly anticipated that a responsibility of the position will be to drive a university-owned vehicle); credit history check (conducted only for sensitive/critical positions with extensive authority to commit financial resources of the university); employment verifications and license verification as needed, based on job requirements. Presumably, the report’s recommendation that background checks be repeated every five years applies to these reports.

• The Freeh report’s recommendation that background checks be repeated every five years represents a clearly articulated standard that courts may apply in future cases involving negligence claims against churches and other youth-serving charities by victims of child abuse.

6. Periodically audit the effectiveness of background check procedures.Church leaders should periodically review the effectiveness of their background check procedures. This can be accomplished in several ways, including periodic review of the procedures utilized by other youth-serving charities (including the public schools), and periodic evaluation of the competence of the criminal records search vendor used by the church. This may include Internet research, ascertaining what service other churches are using, and soliciting the input of the church insurance company, local law enforcement, and legal counsel, and contacts with other churches and charities.
7. Develop a procedure to ensure that the university immediately retrieves keys and access cards from unauthorized persons.Churches should ensure that keys, keypad cards, or other means of accessing church property are returned by employees and volunteers who resign or are terminated. In addition, keypad access codes should be periodically changed.
8. Select and hire a permanent general counsel.prohibitedFew churches have the resources or inclination to hire a full-time legal counsel. But, it is desirable for churches to establish a relationship with an attorney to whom it can turn for guidance in situations in which legal counsel is needed. Such a relationship will familiarize the attorney with the church, its leadership, and practices, which will greatly facilitate the attorney’s counsel.
9. Periodically review all university policies for relevance, utility, and necessity, and modify or rescind as appropriate.Always a good idea and best practice.
10. Establish a committee on risk.Always a good idea and best practice. Such a committee should have access to our website, churchlawandtax.com, which contains a wealth of information on risk management. Familiarity with reducingtherisk.com also would be helpful.
11. Require timely briefings to the board on potential problem areas, such as unusual severance or termination payments, staff appointments, settlement agreements, government inquiries, important litigation, and whistleblower complaints.The point here is that many legal risks can be mitigated or avoided if disseminated to a charity’s governing board, since this will broaden the pool of expertise that will formulate a response to the risk. Risk management generally is enhanced by decentralizing its formulation, as opposed to limiting analysis and responses to one or a few persons.
12. Increase the physical security and access procedures in areas frequented by children or used in camps and programs for children.Always a good idea and best practice. This should be periodically done.
13. Require and provide abuse awareness and mandatory reporter training to all university leaders, including faculty, coaches and other staff, volunteers, and interns.Always a good idea and best practice. Note that the Freeh report extends mandatory reporter training to volunteers.
14. Update, revise, or create policies for unaccompanied children at university facilities, housing, and university programs.Always a good idea and best practice. As noted above, it is also advisable for church leaders to “benchmark” their policies by comparing them with the policies of other youth-serving charities, including the public schools.
15. Enforce all policies relating to non-student minors involved in university programs at all Penn State campuses.This recommendation would apply to any church having more than one campus (such as a school in a separate building or a church with multiple sites).
16. Assist the university’s camp and youth program administrators in ensuring that staff and volunteers are appropriately supervised.Always a good idea and best practice. As noted above, it is also advisable for church leaders to “benchmark” their policies by comparing them with the policies of other youth-serving charities, including the public schools.
17. Provide information to parents of non-student minors involved in university programs regarding the university’s safety protocols and reporting mechanisms for suspicious or improper activity.Always a good idea and best practice. As noted above, it is also advisable for church leaders to “benchmark” their policies by comparing them to the policies of other youth-serving charities, including the public schools.

2. Provide information to parent or legal guardian detailing the manner in which the participant can be contacted during the program.

3. Provide a Medical Treatment Authorization form to the campus unit responsible for health services. Any request to amend the approved form must be approved by the Director of University Health Services prior to its distribution or use. All forms must include the following:

  • A statement informing the parent/legal guardian that the University does (or does not, as applicable) provide medical insurance to cover medical care for the minor.
  • A statement authorizing the release of medical information (HIPAA) and emergency treatment in case the parent/ legal guardian/emergency contact cannot be reached for permission.
  • A list of any physical, mental or medical conditions the minor may have, including any allergies that could impact his/her participation in the program.
  • All emergency contact information including name, address and phone number of the emergency contact.
  • 4. Follow guidance from University Health Services concerning communicable diseases.

    5. Participants’ medicines may be distributed by program staff, under the following conditions:

    a. The participant’s family provides the medicine in its original pharmacy container labeled with the participant’s name, medicine name, dosage and timing of consumption. Over-thecounter medications must be provided in their manufacturers’ container.

    b. Staff shall keep the medicine in a secure location, and at the appropriate time for distribution shall meet with the participant.

    c. The staff member shall allow the participant to self-administer the appropriate dose as shown on the container.

    d. Any medicine which the participant cannot selfadminister, must be stored and administered by a licensed healthcare professional associated with the campus or, if no one is available, arrangements must be made with another health care professional in advance of the participant’s arrival. The event coordinator should consult with the location’s health service and the Office of Affirmative Action ADA Coordinator to discuss reasonable accommodations in the above situation.

    e. Personal “epi” pens and inhalers may be carried by the participant during activities.

    6. Ensure adequate supervision of minors while they are on University property. All activities involving minors must be supervised by at least two or more Authorized Adults or by their parent(s) or legal guardian(s) at all times. Some of the factors to consider in determining “adequate supervision” are the number and age of participants, the activity(ies) involved, type of housing if applicable, and age and experience of the counselors.

    When Penn State students are hosting High School students, including prospective athletes, participating in pre-enrollment visitation, the requirement for two Authorized Adults will be waived. The requirement also does not apply to licensed psychologists providing psychological and counseling services to minors.

    All supervised participants in a University program or a program taking place on University property are permitted in the general use facilities [e.g. athletic fields, public spaces, academic buildings] but may be restricted from certain areas of the facilities [e.g. storage rooms, equipment rooms, athletic training rooms, staff/faculty offices] or from utilizing certain equipment.

    7. Develop and make available to participants the rules and discipline measures applicable to the program. Program participants and staff must abide by all University regulations and may be removed from the program for non-compliance with rules. The following must be included in program rules:

  • The possession or use of alcohol and other drugs, fireworks, guns and other weapons is prohibited.
  • The operation of a motor vehicle by minors is prohibited while attending and participating in the program.
  • The parking of staff and participant vehicles must be in accordance with University parking regulations.
  • Rules and procedures governing when and under what circumstances participants may leave University property during the program.
  • No violence, including sexual abuse or harassment, will be tolerated.
  • Hazing of any kind is prohibited. Bullying including verbal, physical, and cyber bullying are prohibited.
  • No theft of property regardless of owner will be tolerated.
  • No use of tobacco products (smoking is prohibited in all University buildings) will be tolerated.
  • Misuse or damage of University property is prohibited. Charges will be assessed against those participants who are responsible for damage or misusing University property.
  • The inappropriate use of cameras, imaging, and digital devices is prohibited including use of such devices in showers, restrooms, or other areas where privacy is expected by participants.
  • 8. Obtain all media and liability releases as part of the program registration process. All data gathered shall be confidential, is subject to records retention guidelines, and shall not be disclosed, except as provided by law.

    9. Assign a staff member who is at least 21 years of age to be accessible to participants. The staff member must reside in the housing unit, if applicable. Additional Authorized Adults will be assigned to ensure one-on-one contact with minors does not occur and that appropriate levels of supervision are implemented.

    10. All Authorized Adults who have direct contact with minors are required to have a current background check on record with the University at the time of hire and/ or beginning work with minors. This background check must be reviewed and approved by the applicable Human Resources department prior to being hired and/or working with minors.

    New hires will be required to complete the University background check process at the time of hire.

    All other individuals must complete the University background check process or provide evidence of completion of PA State Criminal History Record, PA Department of Public Welfare Child Abuse Report and FBI criminal history report clearance dated within 6 months of the initial date of assignment. This includes current employees who have not previously had a background check completed, as well as all other individuals, paid or unpaid.

    All Authorized Adults must also complete a self-disclosure form confirming that they have disclosed any arrests and/or convictions that have occurred since the date of a background check and/or clearance and will disclose any arrest and/or convictions within 72 hours of their occurrence. The cost for completion of PA State Criminal History Record, PA Department of Public Welfare Child Abuse Report, and FBI criminal history report clearances for nonemployees will be the responsibility of the individual unless specifically authorized for processing and/or payment by the hiring unit.

    11. If applicable, require the program to adopt and implement rules and regulations for proper supervision of minors in University housing. The following must be included:

  • Written permission signed by the parent/guardian for the minor to reside in University housing.
  • A curfew time which is ageappropriate for the participants, but in no case shall it be later than midnight.
  • In-room visitation to be restricted to participants of the same gender.
  • Guests of participants (other than a parent/legal guardian and other program participants) are restricted to visitation in the building lobby and/or floor lounges, and only during approved hours specified by the program.
  • The program must comply with all security measures and procedures specified by University Housing Services and Police Services.
  • Pre-enrollment visit programs for high school students housed overnight in residence halls must be registered with the Office of Residence Life.
  • 12. Require the program to provide and supervise trained counselors (also considered to be Authorized Adults) who must be at least 18 years of age, in accordance with the following:

    a. The ratio of counselors to program participants must reflect the gender distribution of the participants, and should meet the following:

    Standards for resident camps are:

    • One staff member for every five campers ages 4 and 5

    • One staff member for every six campers ages 6 to 8

    • One staff member for every eight campers ages 9 to 14

    • One staff member for every 10 campers ages 15 to 17

    Standards for day camps are:

    • One staff member for every six campers ages 4 and 5

    • One staff member for every eight campers ages 6 to 8

    • One staff member for every ten campers ages 9 to 14

    • One staff member for every twelve campers ages 15 to 17

    b. Training for the counselors must include, at a minimum, information about responsibilities and expectations; policies, procedures, and enforcement; appropriate crisis/emergency responses; safety and security precautions; confidentiality issues involving minors; and University responsibility/ liability. Counselors must know how to request local emergency services and how to report suspected child abuse (counselors are considered to be mandatory reporters as defined by Pennsylvania law).

    c. Responsibilities of the counselors must include, at a minimum, informing program participants about safety and security procedures, University rules, rules established by the program, and behavioral expectations. Counselors are responsible for following and enforcing all rules and must be able to provide information included herein to program participants and be able to respond to emergency(ies).

    13. Each Authorized Adult, who will be participating in a program covered by this Policy shall attend annual mandatory training on the conduct requirements of this Policy, on protecting participants from abusive emotional and physical treatment, and on appropriate or required reporting of incidents of improper conduct to the proper authorities including, but not limited to, appropriate law enforcement authorities. If a program participant discloses any type of assault or abuse (at any time previously or during the program), or an Authorized Adult has reason to suspect that the participant has been subject to such assault or abuse, the Authorized Adult, as a mandatory reporter should [immediately comply with state child abuse reporting requirements].

    “Authorized Adults”

    The term “Authorized Adult” occurs frequently in the policy. It is defined as follows: “Individuals, age 18 and older, paid or unpaid, who interact with, supervise, chaperone, or otherwise oversee minors in program activities, or recreational, and/or residential facilities. This includes but is not limited to faculty, staff, volunteers, graduate and undergraduate students, interns, employees of temporary employment agencies, and independent contractors/consultants. The Authorized Adults’ roles may include positions as counselors, chaperones, coaches, instructors, etc. Authorized Adults are considered to be mandated reporters as defined by Pennsylvania law. Further guidance on mandated reporters is provided in University Human Resources policy(ies).”

    14. Authorized Adults participating in programs and activities covered by this Policy shall not:

  • Have one-on-one contact with minors: there must be two or more Authorized Adults present during activities where minors are present. Authorized Adults also shall not have any direct electronic contact with minors without another Authorized Adult being included in the communication.
  • In the case of adults supervising minors overnight, Authorized Adult should not enter a minor’s room, bathroom facility, or similar area without another Authorized Adult in attendance, consistent with the policy of not having one-on-one contact with minors.
  • Separate accommodations for adults and minors are required other than the minors’ parents or guardians.
  • Engage in abusive conduct of any kind toward, or in the presence of, a minor.
  • Strike, hit, administer corporal punishment to, or touch in an inappropriate or illegal manner any minor.
  • Pick up minors from or drop off minors at their homes, other than the driver’s child(ren), except as specifically authorized in writing by the minor’s parent or legal guardian.
  • Authorized Adults shall not provide alcohol or illegal drugs to any minor. Authorized Adults shall not provide prescription drugs or any medication to any minor unless specifically authorized in writing by the parent or legal guardian as being required for the minor’s care or the minor’s emergency treatment.
  • Make sexual materials in any form available to minors participating in programs or activities covered by this Policy or assist them in any way in gaining access to such materials.
  • 15. If an allegation of inappropriate conduct has been made against an Authorized Adult participating in a program, s/he shall discontinue any further participation in programs and activities covered by this Policy until such allegation has been satisfactorily resolved.

    Authorized personnel/signatories for non-University groups using University facilities must provide to the sponsoring unit satisfactory evidence of compliance with all of the requirements of this Policy at least thirty (30) days prior to the scheduled use of University facilities, as well as sign an approved agreement for use of University facilities, if applicable.

    16. Any exceptions to the application of the policy must be approved by the Office of Human Resources Recruitment and Compensation Division.

    This policy provides church leaders with excellent information on several significant issues, including:

    • Items to be included in a medical authorization form for activities involving minors. Many churches use these forms, and struggle with the terms to include.
    • The administration of medicines to minors during university activities and programs. This, too, is a relevant issue for many churches.
    • Steps to take to ensure the proper supervision of minors.
    • The rules and disciplinary measures that apply to a program or activity involving minors.
    • Media releases for photos and videos depicting minors participating in programs, which should be obtained from parents and guardians during the registration process.
    • Liability releases to be obtained from parents and guardians during the registration process.
    • Adults who have direct contact with minors are required to have a current background check on record with the university at the time of beginning work with minors.
    • Ratios for the number of adults to minors for both overnight and single-day events.
    • Training of adult counselors at events involving minors.
    • Two-adult rule, meaning that there must be two or more authorized adults present during activities where minors are present.
    • Authorized adults shall not have any direct electronic contact with minors without another authorized adult being included in the communication.
    • In the case of adults supervising minors overnight, authorized adults should not enter a minor’s room, bathroom facility, or similar area without another authorized adult in attendance, consistent with the policy of not having oneon- one contact with minors.
    • Separate accommodations for adults and minors are required other than the minors’ parents or guardians.
    • Adults are prohibited from administering corporal punishment to minors.
    • Adults are prohibited from picking up minors from, or dropping them off at, their homes, other than the driver’s child, except as specifically authorized in writing by the minor’s parent or legal guardian.
    • Authorized adults cannot provide prescription drugs or any medication to any minor unless specifically authorized in writing by the parent or legal guardian as being required for the minor’s care or the minor’s emergency treatment.

    Policy 99: Background Check Process

    In 2012, the university implemented Policy HR-99, Background Check Process, which establishes “a process for ensuring background checks are completed for any individual who is engaged by the University in any work capacity including employees, volunteers, adjunct faculty, students, consultants, contractors or other similar positions.” The revised background check process will require an additional 23,650 background checks to be conducted annually. The new policy requires any individual engaged by the university in any work capacity to have a university background check.

    Here are some noteworthy provisions in Policy 99:

    • Every university employee and volunteer is required to have a “standard” background check consisting of the following two elements: (1) a criminal history check, and (2) a sex and violent offender registry check.
    • The existence of a criminal conviction does not automatically disqualify an individual from employment or employment consideration. The university will consider: (1) the nature and gravity of the offense(s); (2) time since conviction; (3) completion of sentence or any other remediation; (4) relevance to the position for which the candidate is being considered; and (5) discrepancies between the background check and what the candidate selfreported.
    • Volunteers working with minors must have successful background checks dated within six months prior to the initial date of assignment.
    • Penn State retains the right to conduct relevant background checks of current employees when it has reasonable grounds to do so.
    • All individuals engaged by the university (whether paid or unpaid) are required to disclose any criminal activities with which they are charged. Failure to report such incidents may result in disciplinary action up to and including termination. Information will be used only if job-related and will not necessarily affect employment.
    • Positions where it can be regularly anticipated that a responsibility of the position will be to drive a university-owned vehicle, or where an individual may be asked to transport minors, must pass a motor vehicle record check. Motor vehicle checks will be updated every three years for positions, as relevant. Employees must disclose any arrests or convictions for driving while under the influence or the loss of the individual’s driver’s license due to traffic violations or other similar charges. This disclosure must be made within 72 hours of occurrence. Such convictions may subject the employee or individual to discipline, up to and including termination. Failure to report such incidents may result in disciplinary action up to and including termination.
    • The following are among the factors that Human Resources will consider when evaluating the results of the background screening check: (1) nature and gravity of the offense(s); (2) time since conviction, completion of sentence or any other remediation; (3) relevancy to the position for which the candidate is being considered/employee is performing; and (4) discrepancies between the background check and what the candidate/employee self-reported.
    Richard R. Hammar is an attorney, CPA and author specializing in legal and tax issues for churches and clergy.

    12 Lessons from Penn State’s Abuse Scandal

    Church leaders must set and follow policies—and keep watch.

    Last fall, a grand jury report surfaced detailing alleged acts of child molestation committed by former Penn State assistant football coach Jerry Sandusky. It stunned the nation. Sandusky was employed by Penn State for 23 years as the defensive coordinator of its Division I collegiate football program. While coaching, he started “The Second Mile” charity that was established to “help children who need additional support and would benefit from positive human interaction.” Through The Second Mile, Sandusky had access to hundreds of boys, many of whom were vulnerable due to their social situations. It was within The Second Mile program that he found his victims, although several of them claimed they were molested in Penn State locker rooms where Sandusky retained unrestricted access.

    A grand jury was convened to investigate allegations of child molestation by Sandusky involving ten minor boys over a period of years, both while he was a football coach at Penn State and after he retired from coaching. This led to 52 criminal charges brought against Sandusky, including several counts of involuntary deviate sexual intercourse, carrying a penalty of up to 20 years in prison on each count.

    Additional criminal charges may be filed against various Penn State officials for failure to report Sandusky’s abuse of children. And, within days of the scandal coming to light, the first of what likely will be several civil lawsuits against Penn State and The Second Mile was filed in the court of common pleas for Philadelphia County, Pennsylvania.

    The Penn State scandal contains several lessons of direct relevance to church leaders:

    1. Recognizing “grooming” behavior
    2. Recognizing abuse disguised as “horseplay”
    3. Identifying reportable abuse
    4. Understanding who mandatory reporters are
    5. Reporting abuse and to whom
    6. Understanding the criminal liability for failing to report
    7. Understanding civil liabilities for perpetrators of child abuse
    8. Understanding civil liabilities of employers for employees’ failure to report child abuse
    9. Understanding civil liabilities for employers based on negligent hiring, retention, and supervision
    10. Implementing the two-adult rule
    11. Obtaining insurance for intentional acts
    12. Preventing site access by former employees
    13. Each of these significant lessons is addressed in this article.
    14. 1. Recognize “grooming” behavior
    15. For many years, experts in the field of child abuse prevention have recognized that pedophiles (persons with a sexual preference for prepubescent minors) often use “grooming” techniques to attract and retain victims. Retired FBI special agent Kenneth Lanning, in his profile of child molesters, described grooming as follows:
    16. Acquaintance child molesters … tend by necessity to control their victims primarily through the grooming or seduction process. [They] typically groom and seduce their child victims with the most effective combination of attention, affection, kindness, privileges, recognition, gifts, alcohol, drugs, or money until they have lowered the victims’ inhibitions and gained their cooperation and “consent.” The exact nature of this seduction depends in part on the developmental stages, needs, and vulnerabilities of the targeted child victims and nature of the relationship with the offender. The skilled offender adjusts his methods to fit the targeted child. Offenders who prefer younger child victims are more likely to first “seduce” the victim’s parents/guardians to gain their trust and obtain increased access to the potential victim. The offender then relies more on techniques involving fun, games, and play to manipulate younger children into sex. Those who prefer older child victims are more likely to take advantage of normal time away from their family and then rely more on techniques involving ease of sexual arousal, rebelliousness, inexperience, and curiosity to manipulate the children into sex. Some offenders simultaneously befriend their victim’s parents/guardians (e.g., telling parents/guardians they want to mentor or help their child) and work to alienate the child from the parents/guardians (e.g., telling children their parents/guardians don’t want them to have fun). K. Lanning, Child Molesters: A Behavioral Analysis (2010).

    17. The Penn State scandal has opened old wounds in the lives of many victims of child abuse. The scandal has prompted many to disclose their abuse, often for the first time after many years of silence, in an attempt to seek justice and, in some cases, compensation for emotional suffering. Church and parachurch leaders need to be prepared to respond to claims of abuse dating back years or even decades.
    18. An Executive Summary
    19. The Penn State University child abuse scandal provides several important lessons for church leaders. Consider the following:
    20. Understand “grooming” behavior, and inform church staff to report any possible examples to church leadership.
    21. Pedophiles often engage in “horseplay” with children for sexual gratification, and often proceed to more serious acts of molestation if their horseplay isn’t resisted. Church staff should be alert to adults who engage in such behavior with children.
    22. Be aware of the definition of reportable child abuse in your state.
    23. Know the definition of “mandatory” child abuse reporters in your state. In some states, church leaders may not be mandatory reporters, but this does not mean that they should not report. They are “permissive” reporters who are encouraged to report, and in virtually all cases, should do so if they know that child abuse has occurred or have reasonable cause to believe that it has occurred.
    24. Know how to report child abuse. In most states, abuse must be reported to a designated state agency, or in some cases to law enforcement. The reporting obligations in most states are not satisfied by reporting to a pastor or other church leader.
    25. Be aware that persons designated as mandatory reporters by the applicable child abuse reporting law face criminal charges for failing to report abuse.
    26. Be aware that persons designated as mandatory reporters by the applicable child abuse reporting law may be exposed to civil liability for failing to report abuse.
    27. Recognize that a church may be liable on the basis of negligent hiring, retention, and supervision, for the molestation of minors by church employees and volunteers.
    28. Understand the importance of adopting a “two-adult rule” that prohibits any adult employee or volunteer from having unsupervised access to a child.
    29. Understand that church insurance policies often exclude coverage for intentional and criminal acts. Check with your insurance agent to see if your general liability policy contains such an exclusion; if it does, find out if it applies to negligence claims against the church. If there are doubts about coverage, ask about a rider or special endorsement that will provide coverage. Remember, churches do not commit acts of child abuse, and so they are not guilty of intentional or criminal acts. Rather, they are sued in such cases for negligence in hiring, retaining, or supervising the perpetrator. The courts have differed on whether policy exclusions for intentional and criminal acts provide coverage.
    30. Take measures to restrict access to church premises by former employees and volunteers who were terminated for sexual misconduct.
    31. Gregory Weber, an assistant attorney general for the State of Wisconsin, specializes in the prosecution of crimes committed against children. He defines grooming as follows:
    32. Grooming is a process. It begins when the predator chooses a target area. He may visit places where children are likely to go: schools, shopping malls, playgrounds, parks, and the like. He may work or volunteer at businesses that cater to children. Other predators strike up relationships with adults who have children in the home—single parent families make particularly good targets. Victim selection and recruitment are next …. Not surprisingly, predators often target children with obvious vulnerabilities ….

    33. Predators engage or “recruit” their victims in different ways. Many use a combination of forced teaming and charm. They may offer to play games, give rides, or buy treats and gifts as tokens of friendship. They may offer drugs or alcohol to older children or teenagers. And they almost always offer a sympathetic, understanding ear. Your parents don’t understand or respect you? I do. Other kids make fun of you? I know what that’s like—it was the same way for me when I was your age. They don’t trust you at home? Boy, I know what that’s like—your parents never really want you to grow up. But I trust you. I respect you. I care for you more than anybody else. And I love you. I’m here for you.

    34. The grand jury report reveals numerous examples of grooming by Sandusky, including the following:
    35. Victim 1
    36. Sandusky took Victim 1 to professional and college sporting events, such as Philadelphia Eagles games, or pre-season practices at Penn State. When Victim 1 slept at the Sandusky residence, he would sleep in a finished bedroom in the basement. Occasionally, other boys would also stay overnight at Sandusky’s home but usually it was only Victim 1. Sandusky also encouraged Victim 1 to participate in The Second Mile as a volunteer. Sandusky gave Victim 1 a number of gifts, including golf clubs, a computer, gym clothes, dress clothes and cash. Sandusky took the boy to restaurants, swimming at a hotel near Sandusky’s home, and to church.

    37. “I fought in the [Korean] war … seen people with their guts blowed out, arms dismembered. But I just witnessed something in there I’ll never forget.”
    38. —Penn State custodian, in describing to his superior Sandusky’s molestation of a minor boy in a university locker room, according to a grand jury report

    39. Victim 4
    40. Victim 4 became a fixture in the Sandusky household, sleeping overnight and accompanying Sandusky to charity functions and Penn State football games. Victim 4 was listed, along with Sandusky’s wife, as a member of Sandusky’s family party for the 1998 Outback Bowl and the 1999 Alamo Bowl. He traveled to and from both bowl games with the football team and other Penn State staff, coaches and their families, sharing the same accommodations. Victim 4 would frequently stay overnight with Sandusky and the football team prior to home games; Sandusky’s wife was never present when Victim 4 stayed with Sandusky …. Victim 4 also accompanied Sandusky to various charity golf outings and would share a hotel room with him on those occasions ….

    41. Usually the persuasion Sandusky employed was accompanied by gifts and opportunities to attend sporting and charity events. He gave Victim 4 dozens of gifts, some purchased and some obtained from various sporting goods vendors such as Nike and Airwalk. Victim 4 received clothes, a snowboard, Nike shoes, golf clubs, ice hockey equipment and lessons, passes for various sporting events, football jerseys, and registration for soccer camp. Sandusky even guaranteed Victim 4 he could be a walk-on player at Penn State. Victim 4 was in a video made about linebackers that featured Sandusky, and he appeared with him in a photo accompanying an article about Sandusky in Sports Illustrated.

    42. Victim 5
    43. Victim 5 traveled with Sandusky to watch college football games.

    44. Victim 7
    45. Victim 7 met Sandusky through The Second Mile program, to which he was referred by a school counselor at about the age of 10. When Victim 7 had been in the program for a couple of years, Sandusky contacted Victim 7’s mother and invited Victim 7 to a Penn State football game. Victim 7 enjoyed going on the field at Penn State games, interacting with players and eating in the dining hall with the athletes. Victim 7 would stay overnight at Sandusky’s home on Friday nights before the home games and then go to the games with him. Sometimes they would go out for breakfast and would attend coaches meetings.

    46. These excerpts from the grand jury report describe how Sandusky groomed boys into sexual encounters. These and similar behaviors are used by pedophiles to attract victims in churches. Church leaders should be aware of the potential risks associated with such behaviors, and take steps to stop them. Note, in particular, the following kinds of high-risk behaviors:
    47. Unrelated adults providing gifts to minors.
    48. An unrelated adult takes a child or adolescent on an overnight trip.
    49. An unrelated adult takes a child or adolescent camping.
    50. A child or adolescent spends the night in an unrelated adult’s home.
    51. A child or adolescent is trans-ported to or from church by an unrelated adult.
    52. An unrelated adult takes a child or adolescent to sporting events.
    53. An unrelated adult enters into a “mentoring” relationship with a child or adolescent outside the context of a recognized program, such as Big Brothers or Big Sisters, that conducts extensive screening.
    54. A child or adolescent has a meal with an unrelated adult at a restaurant.
    55. An unrelated adult takes a child or adolescent shopping.
    56. An adult communicates with a child or adolescent via a cell phone or the Internet, including emails or social media. Sandusky called some of his victims dozens of times. He called one victim 118 times over the span of a few months.
    57. Such behaviors do not establish that an adult is a pedophile. Many well-meaning adults engage in these behaviors without any thought of sexual gratification. But it is difficult, if not impossible, for church leaders to ascertain the true motivation of the adult, and for this reason they should stop these kinds of activities, and any others involving unsupervised associations between an adult and a minor, especially those that are in the course of church activities or programs. Even when these activities occur away from church premises, and are not in the course of church activities, church leaders should discourage them, not only to protect against illicit sexual activity, but also to protect well-intentioned adults from false accusations of child abuse.
    58. Note that high-risk behavior is often ignored, or considered harmless, because the adult has highly developed interpersonal skills and is perceived positively, often as an esteemed role model.
    59. Pedophiles do not only groom desired victims. They often groom the parents of desired victims by establishing a relationship of friendship and trust that reduces or eliminates the parents’ concerns about the escalating relationship between their child and the pedophile. This leads to behaviors that, in retrospect, seem unbelievable, such as allowing a child to spend the night at the pedophile’s home, or allowing the child to go on camping trips with the pedophile or trips to sporting events.
    60. “The dry research figures only confirm what I have seen over and over in this field: there are a lot of sexual offenses out there and the people who commit them don’t get caught very often. When an offender is caught and has a thorough evaluation with a polygraph backup, he will reveal dozens, sometimes hundreds of offenses he was never apprehended for. In an unpublished study by Pamela Van Wyk, 26 offenders in her incarcerated treatment program entered the program admitting an average of 3 victims each. Faced with a polygraph and the necessity of passing it to stay in the treatment program, the next group of 23 men revealed an average of 175 victims each.”
    61. —From Predators: Pedophiles, Rapists, and Other Sex Offenders: Who They Are, How They Operate, and How We Can Protect Ourselves and Our Children (2003) by Anna Salter.

    62. Definition of “pedophile”
    63. The term pedophile is widely used but poorly understood. Often, it is used synonymously with child molester. The American Psychiatric Association’s current Diagnostic and Statistical Manual of Mental Disorders (DSM-IV-TR) identifies the following “diagnostic criteria” for pedophilia:
    64. Over a period of at least 6 months, recurrent, intense sexually arousing fantasies, sexual urges, or behaviors involving sexual activity with a prepubescent child or children (generally age 13 years or younger).
    65. The person has acted on these urges, or the sexual urges or fantasies cause marked distress or interpersonal difficulty.
    66. The person is at least age 16 years and at least 5 years older than the child or children in Criterion A.
    67. Note: Do not include an individual in late adolescence involved in an ongoing sexual relationship with a 12- or 13-year-old.

    68. This definition implies that pedophiles are both promiscuous and predatory. These characteristics were noted in Lanning’s Child Molesters: A Behavioral Analysis:
    69. Although a variety of individuals sexually abuse children, preferential- type sex offenders, and especially pedophiles, are the primary acquaintance sexual exploiters of children. A preferential-acquaintance child molester might molest 10, 50, hundreds, or even thousands of children in a lifetime, depending on the offender and how broadly or narrowly child molestation is defined. Although pedophiles vary greatly, their sexual behavior is repetitive and highly predictable ….

    70. Those with a definite preference for children (i.e., pedophiles) have sexual fantasies and erotic imagery that focus on children. They have sex with children not because of some situational stress or insecurity but because they are sexually attracted to and prefer children. They have the potential to molest large numbers of child victims. For many of them their problem is not only the nature of the sex drive (attraction to children), but also the quantity (need for frequent and repeated sex with children). They usually have age and gender preferences for their victims.

    71. The Association for the Treatment of Sexual Abusers website states: “Offenders who seek out children to victimize by placing themselves in positions of trust, authority, and easy access to youngsters can have hundreds of victims over the course of their lifetimes. One study found that the average number of victims for non-incestuous pedophiles who molest girls is 20; for pedophiles who prefer boys, over 100.”
    72. Church leaders should also be aware that pedophilia generally is considered to be incurable, and very difficult to control. In addition, pedophiles have a high recidivism rate, meaning that those who are convicted and sentenced to prison are likely to revert to such behavior upon their release. The Association for the Treatment of Sexual Abusers website states that “predatory pedophiles, especially those who molest boys, are the sex offenders who have the highest recidivism rates. Over long follow-up periods, more than half of convicted pedophiles are rearrested for a new offense.”
    73. 2. Abuse disguised as “horseplay”
    74. The grand jury report reveals that Jerry Sandusky frequently disguised his attempts at sexual contact with minor boys as “horseplay.” This is a common technique among pedophiles, especially in the case of younger victims who are more easily confused and deceived. The horseplay itself creates opportunities for sexually gratifying superficial contact, and often leads progressively to more intensive contact until the pedophile encounters resistance.
    75. The grand jury report is replete with references to Sandusky “horsing around” with minor boys in showers in isolated or vacant locker rooms at Penn State. In many cases, the horseplay included wrestling, which also allowed Sandusky to be sexually gratified. To illustrate, the report cites the numerous examples of Sandusky’s sexual molestation of one of the victims, and notes that he “never asked to do these things but would simply see what the victim would permit him to do.”
    76. 3. The duty to report child abuse—what is reportable abuse?
    77. All fifty states have enacted child abuse reporting statutes in an effort to protect abused children and prevent future abuse. Child abuse is defined by most statutes to include physical abuse, emotional abuse, neglect, and sexual molestation. A child ordinarily is defined as any person under the age of 18 years. Some states specifically limit the definition of “child abuse” to abuse that is inflicted by a parent, caretaker, or custodian. Such a statute, if interpreted narrowly, might not require ministers and lay church workers who are mandatory reporters of child abuse under state law to report incidents of abuse inflicted by custodians, associate ministers, adolescents, or volunteer youth workers. It is important for church leaders to be familiar with the definition of reportable child abuse under their state’s reporting law.
    78. Pennsylvania law defines reportable child abuse to include:
    79. An act or failure to act by a perpetrator which causes nonaccidental serious mental injury to or sexual abuse or sexual exploitation of a child under 18 years of age [and]

    80. Any recent act, failure to act or series of such acts or failures to act by a perpetrator which creates an imminent risk of serious physical injury to or sexual abuse or sexual exploitation of a child under 18 years of age. 23 Pa.C.S.A. 6311.

    81. Note that this definition of reportable child abuse is limited to abuse that is inflicted by a “perpetrator.” This term is defined as “a person who has committed child abuse and is a parent of a child, a person responsible for the welfare of a child, an individual residing in the same home as a child or a paramour of a child’s parent.” A “person responsible for the welfare of a child” is defined as “a person who provides permanent or temporary care, supervision, mental health diagnosis or treatment, training or control of a child in lieu of parental care, supervision and control. The term does not include a person who is employed by or provides services or programs in any public or private school, intermediate unit or area vocational-technical school.” This language would indicate that no one at Penn State was legally required to report Sandusky’s sexual abuse of minors. However, as noted below, the child abuse reporting statute, in enumerating those persons who are mandatory reporters of child abuse, states:
    82. A person who, in the course of employment, occupation or practice of a profession, comes into contact with children shall report or cause a report to be made … when the person has reasonable cause to suspect, on the basis of medical, professional or other training and experience, that a child under the care, supervision, guidance or training of that person or of an agency, institution, organization or other entity with which that person is affiliated is a victim of child abuse, including child abuse by an individual who is not a perpetrator. 23 Pa.C.S.A. 6311.

    83. According to these convoluted provisions, those employees at Penn State who either saw Sandusky molest children, or who otherwise had reasonable cause to suspect that he had engaged in such acts, had a legal duty to report.
    84. Key point. The convoluted definition of mandatory child abuse reporters under Pennsylvania law illustrates why so many church leaders and others are unaware of their reporting obligations under state law. On an issue of such importance, legislators need to do a better job.

    85. Key point. The Pennsylvania child abuse reporting law designates anyone who is not a mandatory reporter as a “permissive” reporter, meaning that they are encouraged to report suspected abuse but are not criminally liable for not doing so.

    86. 4. The duty to report child abuse—mandatory reporters
    87. All fifty states enumerate categories of persons who are under a legal duty to report child abuse to designated civil authorities. In most states, such “mandatory reporters” must report both actual and reasonably suspected cases of child abuse. Failure to do so is a crime (usually a misdemeanor).
    88. The Pennsylvania child abuse reporting statute defines mandatory reporters as follows:
    89. (a) General rule.—A person who, in the course of employment, occupation or practice of a profession, comes into contact with children shall report or cause a report to be made in accordance with section 6313 (relating to reporting procedure) when the person has reasonable cause to suspect, on the basis of medical, professional or other training and experience, that a child under the care, supervision, guidance or training of that person or of an agency, institution, organization or other entity with which that person is affiliated is a victim of child abuse, including child abuse by an individual who is not a perpetrator. Except with respect to confidential communications made to a member of the clergy … the privileged communication between any professional person required to report and the patient or client of that person shall not apply to situations involving child abuse and shall not constitute grounds for failure to report as required by this chapter.

    90. (b) Enumeration of persons required to report.—Persons required to report under subsection (a) include, but are not limited to, any licensed physician, osteopath, medical examiner, coroner, funeral director, dentist, optometrist, chiropractor, podiatrist, intern, registered nurse, licensed practical nurse, hospital personnel engaged in the admission, examination, care or treatment of persons, Christian Science practitioner, member of the clergy, school administrator, school teacher, school nurse, social services worker, daycare center worker or any other childcare or foster-care worker, mental health professional, peace officer or law enforcement official.

    91. (c) Staff members of institutions, etc.—Whenever a person is required to report under subsection (b) in the capacity as a member of the staff of a medical or other public or private institution, school, facility or agency, that person shall immediately notify the person in charge of the institution, school, facility or agency or the designated agent of the person in charge. Upon notification, the person in charge or the designated agent, if any, shall assume the responsibility and have the legal obligation to report or cause a report to be made in accordance with section 6313. This chapter does not require more than one report from any such institution, school, facility or agency.

    92. The grand jury report concluded that certain Penn State employees were mandatory child abuse reporters, and that they failed to comply with their reporting obligation. The report concludes:
    93. The grand jury concludes that the sexual assault of a minor male in 2002 should have been reported to the Pennsylvania Department of Public Welfare or a law enforcement agency such as the University Police or the Pennsylvania State Police. The University, by its … Senior Vice President for Finance and Business and … Athletic Director was notified by two different Penn State employees of the alleged sexual exploitation of that youth. Pennsylvania’s mandatory reporting statute for suspected child abuse … provides that when a staff member reports abuse, pursuant to statute, the person in charge of the school or institution has the responsibility and legal obligation to report or cause such a report to be made by telephone and in writing within 48 hours to the Department of Public Welfare of the Commonwealth of Pennsylvania. An oral report should have been made to Centre County Children and Youth Services but none was made. Nor was there any attempt to investigate, to identify Victim 2 or to protect that child or any others from similar conduct …. The failure to report is a violation of the law which was graded a summary offense in 2002.

    94. Church leaders should be familiar with the definition of “mandatory reporter” under their state’s child abuse reporting law for two compelling reasons. First, mandatory reporters have a legal obligation to report known or reasonably suspected incidents of child abuse to designated civil authorities, and may be subject to criminal penalties (generally a misdemeanor) for not doing so. Second, in some states, mandatory reporters are subject to civil liability for failing to report. Both criminal and civil liability for both the perpetrators of abuse, and their employer, are discussed more fully below.
    95. Are Ministers Mandatory Child Abuse Reporters?
    96. Ministers are mandatory child abuse reporters in many states, either because the child abuse reporting law defines mandatory reporters to include “ministers,” or because the law makes “any person” a mandatory reporter of child abuse. In other states, ministers may be mandatory reporters if they perform the duties of one of the specified categories of mandatory reporter. For example, a minister may be a mandatory reporter because he or she is a teacher or administrator at a church-operated school, or serves as a counselor.
    97. No state clergy-penitent privilege statute or rule specifies that the privileged nature of a communication exempts a minister from complying with child abuse reporting requirements. However, several child abuse reporting laws exempt ministers from reporting child abuse if they learned of the abuse in the course of a conversation protected by the clergy-penitent privilege.
    98. Several state child abuse reporting laws provide that no child who is being treated solely by spiritual means through prayer in accordance with the tenets and practices of a recognized church shall, for that reason alone, be considered to be an “abused” child.
    99. 5. The duty to report child abuse—report to whom?
    100. Some Penn State employees, including head football coach Joe Paterno, claimed that they reported Sandusky’s abusive behavior to other university officials. University employees were clearly confused about their reporting obligations, and did not know to whom to report. Consider the following excerpts from the grand jury report regarding “victim 2”:
    101. A Penn State graduate assistant entered a university locker room and witnessed Sandusky raping a 10-yearold boy in the shower area. He immediately went to his office and called his father, reporting to him what he had seen. His father told him to leave the building and come to his home. The graduate assistant and his father decided that the graduate assistant had to promptly report what he had seen to Coach Joe Paterno, head football coach of Penn State. The next morning the graduate assistant went to Paterno’s home, where he reported what he had seen.

    102. Joseph Paterno testified to receiving the graduate assistant’s report at his home. Paterno called … the Penn State Athletic Director and Paterno’s immediate superior, to his home the very next day and reported to him that the graduate assistant had seen Jerry Sandusky doing something of a sexual nature to a young boy.

    103. Approximately one and a half weeks later, the graduate assistant was called to a meeting with Penn State Athletic Director Tim Curley and Senior Vice President for Finance and Business Gary Schultz. The graduate assistant reported to Curley and Schultz that he had witnessed what he believed to be Sandusky having anal sex with a boy in the showers. Curley and Schultz assured the graduate assistant that they would look into it and determine what further action they would take. The graduate assistant heard back from Curley a couple of weeks later. He was told that Sandusky’s keys to the locker room were taken away and that the incident had been reported to The Second Mile. The graduate assistant was never questioned by University Police and no other entity conducted an investigation until he testified before the grand jury ….

    104. Curley testified that he advised Penn State University President Graham Spanier of the information he had received from the graduate assistant and the steps he had taken as a result. Curley … did not report the incident to the University Police, the police agency for the University Park campus or any other police agency.

    105. The Pennsylvania child abuse reporting law (quoted above) specifies that “whenever a person is required to report … in the capacity as a member of the staff of a medical or other public or private institution, school, facility or agency, that person shall immediately notify the person in charge of the institution, school, facility or agency or the designated agent of the person in charge. Upon notification, the person in charge or the designated agent, if any, shall assume the responsibility and have the legal obligation to report or cause a report to be made ….” According to this language, the graduate assistant, coach Paterno, Curley, and Schultz all should have reported Sandusky’s behavior directly to “the person in charge of the institution” or, if applicable, the designated agent of the person in charge. This was not done.
    106. Church employees, like the Penn State officials, often do not know how to report abuse. Many believe that they can discharge their duty to report child abuse by informing the senior pastor. In most states, while staff members are free to inform the pastor of known or suspected incidents of child abuse, this does not relieve them from personal liability for failing to report to civil authorities. A few states have adopted statutes similar to the Pennsylvania child abuse reporting law, allowing churches to designate a person to receive reports of child abuse from staff members. For example, the Missouri child abuse reporting law states:
    107. A religious organization may designate an agent or agents required to report … in an official capacity on behalf of the religious organization. In the event a minister, official or staff member of a religious organization has probable cause to believe that the child has been subjected to abuse or neglect under circumstances required to be reported … and the minister, official or staff member of the religious organization does not personally make a report … the designated agent of the religious organization shall be notified. The designated agent shall then become responsible for making or causing the report to be made …. This section shall not preclude any person from reporting abuse or neglect as otherwise provided by law. RSMo. 352.400.

    108. Most state child abuse reporting laws do not contain such a provision, and so staff members who are mandatory reporters cannot satisfy their obligation to report known or suspected incidents of abuse to the senior pastor or some other church leader. This demonstrates the importance of church staff being familiar with their reporting requirements under state law.
    109. Resource. The child abuse reporting laws of all 50 states are summarized and updated in the The 2012 Child Abuse Reporting Laws for Churches, a Feature Report published by Church Law & Tax Report (ChurchLawAndTaxStore.com). The report focuses on four provisions in each state child abuse reporting law of most importance to church leaders: (1) what is reportable child abuse; (2) who are mandatory child abuse reporters; (3) how is child abuse reported; and (4) does the clergy-penitent privilege excuse ministers from reporting child abuse? This resource addresses the application of the child abuse reporting laws of all 50 states to ministers and lay church staff, and provides church leaders with the most up-to-date provisions of their own state’s child abuse reporting law.

    110. 6. Criminal liability for failing to report
    111. Penn State officials who failed to comply with the child abuse reporting requirement under state law are subject to criminal penalties. Pennsylvania law specifies that “a person or official required to report a case of suspected child abuse or to make a referral to the appropriate authorities who willfully fails to do so commits a misdemeanor of the third degree for the first violation and a misdemeanor of the second degree for a second or subsequent violation.”
    112. While persons who are legally required to report child abuse are subject to criminal prosecution for failure to do so, instances of actual criminal prosecution are rare. However, some clergy have been prosecuted for failing to file a report when they were in a mandatory reporting classification and they had reasonable cause to believe that abuse had occurred. Criminal penalties for failing to file a report vary, but they typically involve a misdemeanor classification that may involve a short prison sentence or small fine.
    113. 7. Civil liability for perpetrators of child abuse
    114. The first civil lawsuit to be filed against Penn State as a result of Sandusky’s acts of molestation also names Sandusky as a defendant. He faces multiple civil claims including, but not limited to, assault and battery, intentional infliction of emotional distress, and false imprisonment.
    115. As noted below, Penn State’s liability insurance policy may contain an exclusion for intentional or criminal acts that will preclude any coverage for Sandusky. This means that Sandusky may have to retain, and compensate, his own attorneys in the defense of both civil and criminal claims against him.
    116. Most church insurance policies similarly exclude coverage for intentional or criminal acts, meaning that church employees and volunteers who molest children will be responsible for hiring and compensating their own attorneys in the defense of criminal and civil claims brought against them by their victims.
    117. There is one additional basis of civil liability that should be noted. Seven states have enacted statutes that create civil liability for mandatory child abuse reporters who fail to report abuse. In these states, victims of child abuse can sue mandatory reporters who failed to report the abuse. Not only are adults who fail to report abuse subject to possible criminal liability (if they are mandatory reporters), but they also can be sued for money damages by the victims of abuse. In each state, the statute only permits victims of child abuse to sue mandatory reporters who failed to report the abuse. No liability is created for persons who are not mandatory reporters as defined by state law. A summary of these seven state laws is set forth below:
    118. (1) Arkansas
    119. Arkansas Code § 12-18-206 specifies that “a person required by this chapter to make a report of child maltreatment or suspected child maltreatment to the Child Abuse Hotline who purposely fails to do so is civilly liable for damages proximately caused by that failure.”
    120. (2) Colorado
    121. Colorado Statutes § 19-3-304(4)(b) specifies that any person who is a mandatory reporter of child abuse and who willfully fails to report known or reasonably suspected incidents of abuse “shall be liable for damages proximately caused thereby.”
    122. (3) Iowa
    123. Iowa Code § 232.75 specifies that “any person, official, agency or institution, required … to report a suspected case of child abuse who knowingly fails to do so or who knowingly interferes with the making of such a report … is civilly liable for the damages proximately caused by such failure or interference.”
    124. (4) Michigan
    125. Michigan Compiled Laws § 722.633 specifies that “a person who is required by this act to report an instance of suspected child abuse or neglect and who fails to do so is civilly liable for the damages proximately caused by the failure.”
    126. (5) Montana
    127. Montana Code § 41-3-207 specifies that “any person, official, or institution required by law to report known or suspected child abuse or neglect who fails to do so or who prevents another person from reasonably doing so is civilly liable for the damages proximately caused by such failure or prevention.”
    128. (6) New York
    129. Section 420 of the New York Social Services Law specifies that “any person, official or institution required by this title to report a case of suspected child abuse or maltreatment who knowingly and willfully fails to do so shall be civilly liable for the damages proximately caused by such failure.”
    130. (7) Rhode Island
    131. Section 40-11-6.1 of the Rhode Island General Laws specifies that “any person, official, physician, or institution who knowingly fails to perform any act required by this chapter or who knowingly prevents another person from performing a required act shall be civilly liable for the damages proximately caused by that failure.”
    132. Key point. Persons who are mandatory child abuse reporters in Arkansas, Colorado, Iowa, Michigan, Montana, New York, and Rhode Island can be sued by victims of child abuse for failure to comply with state child abuse reporting requirements. These lawsuits may be brought in some states many years after the failure to report. It is possible that other state legislatures will enact laws giving victims of child abuse the legal right to sue mandatory reporters who failed to comply with their reporting obligations. It is also possible that the courts in some states will allow victims to sue mandatory reporters (and perhaps those who are not mandatory reporters) for failing to report child abuse even if no state law grants them the specific right to do so. These potential risks must be considered when evaluating whether or not to report known or suspected incidents of child abuse.

    133. While only seven states have enacted legislation exposing mandatory reporters to civil liability for failing to report child abuse, some courts have ruled that mandatory reporters can be personally liable for failing to report even if no statute imposes liability. A few courts have reached the opposite conclusion.
    134. Liability recognized
    135. Example. A California appeals court upheld the conviction of two pastors for failing to report an incident of child abuse. A girl was sexually molested by her stepfather and informed two pastors of her church who also served as president and principal of the church-operated school that she attended. The pastors did not report the abuse to civil authorities, even though as school administrators they were mandatory child abuse reporters, because they wanted to handle the matter within the church. They viewed the matter as “a pastoral one” involving the girl’s inability to forgive her stepfather. The pastors also insisted that they considered the stepfather’s actions to be a sin rather than child abuse, and that as pastors they were required to follow the Scriptures concerning the discipline of a fellow Christian. A jury found the pastors guilty of violating the state child abuse reporting law, and a state appeals court upheld the convictions. The court rejected the pastors’ claim that their conviction amounted to a violation of the First Amendment guaranty of religious freedom by forcing them to report incidents of abuse rather than “handling problems within the church.” The court concluded, “The mere fact that a [minister’s] religious practice is burdened by a governmental program does not mean an exception accommodating that practice must be granted. The state may justify an inroad on religious liberty by showing it is the least restrictive means of achieving some compelling state interest. Here, if [the pastors] are held to be exempt from the mandatory requirements of the [child abuse reporting law] the act’s purpose would be severely undermined. There is no indication teachers and administrators of religious schools would voluntarily report known or suspected child abuse. Children in those schools would not be protected. The protection of all children cannot be achieved in any other way.” People v. Hodges, 13 Cal. Rptr.2d 412 (Cal. Super. 1992).

    136. Example. An Indiana appeals court ruled that an adult who had been abused as a minor could sue his pastor on the basis of negligence for failing to report the abuse. A minor (the “victim”) was sexually abused by his foster father and a number of other adults. When he was an adult, the victim sued a minister who had knowledge of the abuse but failed to report it to the authorities. He claimed that the minister was legally responsible for his injuries on the basis of a negligent failure to report. The court noted that negligence consists of the following elements: a duty to exercise reasonable care with respect to another, a breach of that duty, and injury to the other. In determining whether or not one has a duty to exercise reasonable care with respect to another, the court considered three factors—the existence of a “special relationship,” the foreseeability of injury, and public policy. The court concluded that it often will be foreseeable that a victim of child abuse will suffer further injury if the abuse is not reported. It also conceded that public policy does not support the imposition of legal liability on adults who fail to report incidents of child abuse absent a state law creating such liability. In short, the second factor often supports the recognition of a duty, while the third factor often does not. This makes the first factor (the existence of a special relationship) determinative. The court acknowledged that no satisfactory definition of a “special relationship” exists. However, it concluded that such a relationship may have existed between the victim and the pastor as a result of the following allegations made by the victim: (1) he met the pastor when he was fourteen years of age; (2) over the next four years he spoke with the pastor more than fifty times; (3) he sought help from the pastor concerning the sexual abuse he was suffering from his foster father and others; and (4) the pastor did provide some counsel to him regarding his abuse. The court concluded, “[The pastor] knew of the alleged abuse and could have reasonably foreseen that it would continue absent adult intervention. In addition, there is a genuine issue of material fact as to whether [he] enjoyed a special relationship with [the victim]. When the level of interaction or dependency between an abused child and an adult results in a special relationship, the adult necessarily assumes a greater responsibility for that child. The special relationship imbues to the child a sense of security and trust. For the child, the stakes are high. For the adult, making a good faith report to a local child protection service is neither burdensome nor risky. In such circumstances, the adult is committing an even greater disservice to the child when the adult fails to make a report of the alleged abuse.” J.A.W. v. Roberts, 627 N.E.2d 802 (Ind. App. 5 Dist. 1994).

    137. Example. A federal court in Pennsylvania ruled that a local church and denominational agency could be sued on the basis of the legal principle of “negligence per se” by a victim of child abuse as a result of their failure to report the abuse. Under the principle of negligence per se, a person who violates a statute can be sued for monetary damages if (1) the purpose of the statute is to protect the interest of the plaintiff, individually, as opposed to the public; (2) the statute must clearly apply to the conduct of the defendant; (3) the defendant must violate the statute; and (4) the violation of the statute must cause the plaintiff’s injury. The court concluded that the church defendants were liable on this basis for their failure to comply with a state child abuse reporting statute. The significance of a finding of negligence per se is that actual negligence is presumed. There is no need to show any culpability on a defendant’s part other than a violation of the underlying statute. This means that a mandatory child abuse reporter’s failure to comply with a state child abuse reporting law’s requirement to report a known or reasonably suspected incident of child abuse would render that person automatically liable for monetary damages without a need for the victim to prove actual negligence. In other words, the mere failure to comply with the reporting requirement constitutes negligence per se. This sweeping conclusion has not been reached by any other court. Doe v. Liberatore, 478 F.Supp.2d 742 (M.D. Pa. 2007).

    138. Example. The Maine Supreme Court ruled that a religious organization could be sued by a victim of child molestation on the ground that it knew of the molestation but failed to report it to civil authorities. The court concluded, “If a religious organization knows or has reason to know that a member of its clergy has a propensity to sexually abuse children, the First Amendment is not necessarily violated if the civil law imposes on the organization a duty to exercise due care to protect children with whom the organization has a fiduciary relationship …. [The victim’s] claim that the diocese learned of the priest’s propensity to sexually exploit and abuse young boys, but failed to report him to law enforcement officials and then concealed the information from the parishioners, and the public, stated a claim upon which relief can be granted.” Fortin v. Roman Catholic Bishop of Portland, 871 A.2d 1208 (Me. 2005).

    139. Example. A federal court in Washington ruled that a mandatory child abuse reporter’s failure to report the abuse of a minor by a church worker could result not only in criminal liability for the reporter, but also civil liability for the reporter and his employing church. A minor (the “plaintiff”) who was sexually molested by a church worker sued the church, claiming that it was liable for the worker’s acts on the basis of its failure to comply with the state child abuse reporting statute. The church insisted that the state child abuse reporting law imposes criminal liability on mandatory reporters who fail to report abuse, but does not explicitly impose civil liability, and therefore the plaintiff could not sue the church for monetary damages in a civil lawsuit. The court disagreed. It conceded that the reporting statute did not explicitly authorize civil lawsuits for failure to report, but ruled that such a right could be “implied” from the statute. It pointed to a Washington Supreme Court case that articulated three factors for the courts to consider in deciding if a statute creates a civil remedy: “First, whether the plaintiff is within the class for whose benefit the statute was enacted; second, whether legislative intent, explicitly or implicitly, supports creating or denying a remedy; and third, whether implying a remedy is consistent with the underlying purpose of the legislation.” The court concluded that these factors supported a finding that the state child abuse reporting law created a civil remedy in favor of abused minors and against mandatory reporters who fail to report abuse. Fleming v. Corporation of the President of the Church of Jesus Christ of Latter-Day Saints, 2006 WL 753234 (W.D. Wash. 2006).

    140. Liability rejected
    141. Example. The Iowa Supreme Court ruled that a priest was not legally responsible for damages suffered by a victim of child abuse as a result of his decision not to report the abuse to civil authorities. A child (the victim) and her parents met with their parish priest on a number of occasions for family counseling. The priest was not a licensed counselor. The victim did not tell the priest that her father had sexually abused her but did tell him that he had “hurt” her. The physical and sexual abuse of the victim stopped when her father left home when she was in eighth grade. The victim attempted suicide a month later. The victim later sued her former priest and church. She claimed that the priest failed to report her abuse to the civil authorities, and that, as a result, the abuse continued, and her injuries were aggravated. She conceded that the priest was not aware that abuse had occurred, but she insisted that he should have been aware of the abuse based on her statement to him that her father had “hurt her.” A trial court dismissed the claim against the priest on the ground that he was not a mandatory child abuse reporter under state law and, as a result, had no duty to report the abuse even if he suspected it. The state supreme court affirmed the trial court’s decision. This case demonstrates that members of the clergy are not necessarily mandatory child abuse reporters under a state law that makes “counselors” mandatory reporters. Also, it illustrates that clergy who are not mandatory reporters, and who fail to report an incident of child abuse, will not necessarily be liable for the victim’s injuries. Wilson v. Darr, 553 N.W.2d 579 (Iowa 1996).

    142. Example. A Mississippi court ruled that a school was not liable for the molestation of a minor student by a teacher as a result of its failure to comply with a child abuse reporting law. The court noted that the reporting duty only arose when a mandatory reporter had reasonable cause to suspect that abuse had occurred, and school officials did not have sufficient evidence of wrongdoing to have reasonable cause to suspect that the abuse had occurred. Further, the court noted that the reporting duty only applied to an “abused child,” and the victim in this case did not meet the statute’s definition of an abused child since she was not abused by someone “responsible for her care or support.” Doe ex rel. Brown v. Pontotoc County School District, 957 So.2d 410 (Miss. App. 2007).

    143. Example. The New Hampshire Supreme Court ruled that church leaders who failed to report allegations of child abuse could not be sued by the victims on the basis of their failure to report. The court conceded that the reporting law specifies that “any priest, minister, or rabbi or any other person having reason to suspect that a child has been abused or neglected shall report the same in accordance with this chapter.” However, the court concluded: “[The reporting law] did not give rise to a civil remedy for its violation. Failure to comply with the statute is a crime and anyone who knowingly violates any provision is guilty of a misdemeanor. The reporting statute does not, however, support a private right of action for its violation. Even assuming, without deciding, that the elders had an obligation to report suspected child abuse to law enforcement authorities, the plaintiffs have no cause of action for damages based on the elders’ failure to do so. Accordingly, we need not decide whether the church elders qualify as clergy for purposes of the religious privilege.” Berry v. Watchtower Bible and Tract Society, 879 A.2d 1124 (N.H. 2005).

    144. Example. A Texas court ruled that ministers who are mandatory child abuse reporters under state law cannot be sued by child abuse victims on account of their failure to report. A 12-year-old boy was sexually molested by the children’s music director at his church. At first, the victim told no one. However, over the next few years the victim told five pastors in his church about the molestation. Although pastors are “mandatory reporters” of child abuse under Texas law, none of them reported the allegations to civil authorities or to the victim’s parents. The victim sued his church when he was an adult. He claimed that the church was responsible for his injuries because of its “inadequate response” to his “cries for help,” and because of the failure by the five pastors to report the abuse to civil authorities. The court concluded that the church was not liable for the victim’s injuries on account of the five pastors’ failure to comply with the state child abuse reporting law. The five pastors in this case were mandatory reporters under Texas law, and the victim claimed that their failure to report his allegations of abuse made them and the church legally responsible for his injuries. The court disagreed, noting that the state child abuse reporting law is a criminal statute and that “nothing in the statute indicates that it was intended to create a private cause of action.” Marshall v. First Baptist Church, 949 S.W.2d 504 (Tex. App. 1997).

    145. Example. The Washington state supreme court ruled that an ordained minister could not be prosecuted criminally for failing to file a report despite his knowledge that a child was being abused. The minister was informed by a female counselee that her husband had sexually abused their minor child. The minister discussed the matter with both the husband and daughter in an attempt to reconcile the family, but filed no report with civil authorities within 48 hours, as required by state law. The minister was prosecuted and convicted for violating the state child abuse reporting statute. He received a deferred sentence coupled with one year’s probation and a $500 fine, and in addition was required to complete a “professional education program” addressing the ramifications of sexual abuse. The minister appealed his conviction. The state supreme court reversed the conviction and ruled that the state child abuse reporting statute could not apply to clergy acting in their professional capacity as spiritual advisers. The court noted that the state legislature’s 1975 amendment of the Washington child abuse reporting statute deleting a reference to “clergy” among the persons under a mandatory duty to report known or reasonably suspected cases of child abuse “relieved clerics from the reporting mandate. Logically, clergy would not have been removed from the reporting class if the legislature still intended to include them.” The court further observed, “Announcing a rule that requires clergy to report under all circumstances could serve to dissuade parishioners from acknowledging in consultation with their ministers the existence of abuse and seeking a solution to it …. [But] simply establishing one’s status as clergy is not enough to trigger the exemption in all circumstances. One must also be functioning in that capacity for the exemption to apply …. Thus we hold as a matter of statutory interpretation that members of the clergy counseling their parishioners in the religious context are not subject to the reporting requirement [under the state child abuse reporting law].” However, the court concluded that two “religious counselors” who were not ordained or licensed ministers could be prosecuted criminally for failure to report incidents of abuse that had been disclosed to them. The court concluded that the criminal conviction of the non-clergy “religious counselors” did not violate the First Amendment guaranty of religious freedom. State v. Motherwell, 788 P.2d 1066 (Wash. 1990).

    146. Example. A Washington state court ruled that the state child abuse reporting law did not give victims of abuse a right to sue a church for monetary damages as a result of a minister’s failure to report abuse, but victims in some cases may be able to sue a church on the basis of emotional distress as a result of how church leaders handled the case. The court quoted the trial judge: “If the jury finds that [the minister] basically discouraged the plaintiff from pursuing anything further because the family would break up, they’d be out on the streets, basically, everybody would be talking about her, if that’s true, then it seems to me that there’s plenty of room for a jury to find outrage, and that would be the basis of the outrage. This is a 13- or 14-year-old girl. This is sexual abuse. Someone who gets the courage up to go talk to an adult, a male adult at that, I believe that there’s plenty of evidence there for a jury to find that the tort of outrage was indeed committed if they believe that occurred.” Doe v. Corporation, 167 P.3d 1193 (Wash. App. 2007).

    147. Example. A federal district court in Wisconsin ruled that a church was not legally responsible for the molestation of a young boy by a teacher at the church’s school. It rejected the victim’s claim that the church was responsible on the basis of a failure to report the abuse to civil authorities as required by state law. The court conceded that the school administrator had “reasonable cause to suspect” that one of his teachers had committed child sexual abuse and was obligated to alert the authorities under the state child abuse reporting law. However, the court emphasized that the church’s breach of its duty to report the suspected abuse to civil authorities could not have been the cause of the victim’s injuries since the victim could not prove that any of the acts of molestation occurred after the time a child abuse report should have been filed. Kendrick v. East Delavan Baptist Church, 886 F. Supp. 1465 (E.D. Wis. 1995).

    148. 8. Civil liability of employers for employees’ failure to report child abuse
    149. Penn State has been named in the first of what likely will be several civil lawsuits seeking damages for the acts of Sandusky. One of the theories of liability may be based on its failure to comply with the child abuse reporting obligations.
    150. “An employer has a duty to refrain from retaining employees with known dangerous proclivities” and may be liable on the basis of negligent retention when “during the course of employment, it becomes aware or should have become aware of problems with an employee that indicated his unfitness, and fails to take further action such as investigating, discharge or reassignment.”
    151. —Olson v. First Church of Nazarene, 661 N.W.2d 254 (Minn. App. 2003).

    152. A few churches have been sued by child abuse victims as a result of a pastor’s failure to report child abuse. This basis of liability generally has been rejected by the courts, as illustrated by the following cases.
    153. Example. A federal appeals court ruled that a church was not liable for a minister’s acts of child molestation on the basis of a failure to comply with the state child abuse reporting law since ministers were not mandatory reporters at the time of the abuse and the church had no reason to suspect that the minister was engaging in such acts. An adult male (Randy) sued a church and diocese, claiming that he had been sexually molested by a priest when he was a 16-year-old student attending a church school. Randy claimed that the priest sexually abused him on multiple occasions, often after serving him alcohol, and that he repressed the shame associated with the abuse and discovered the link between the abuse and his psychological injuries only years later, when a psychologist explained that his emotional problems stemmed from the experiences with the priest. Randy asserted that the diocese had a legal duty to report child abuse, and that its failure to do so constituted negligence. A state appeals court disagreed. It acknowledged that “clergy” have been mandatory reporters under the Pennsylvania child abuse reporting law since 1995, but concluded that clergy were not mandatory reporters prior to 1995. The diocese had no reason to suspect that the priest had molested Randy and so there was nothing to report even if a duty did exist, the court said. As a result, the court dismissed Randy’s claim. Hartz v. Diocese of Greensburg, 94 Fed.Appx. 52 (3rd Cir. 2004).

    154. Example. A Minnesota court ruled that a failure by church leaders to report known cases of child abuse as required by a state child abuse reporting law did not expose the church to liability. The court concluded that a state child abuse reporting law, which requires ministers and other “mandatory reporters” to report known or reasonably suspected incidents of child abuse, “does not create a private cause of action for violation of its reporting requirements or create a duty which could be enforced through a common-law negligence action.” Therefore, the plaintiffs’ claims had to be rejected. Meyer v. Lindala, 675 N.W.2d 635 (Minn. App. 2004).

    155. Civil Liability for Failing to Report Child Abuse
    156. Note: Courts in the following states have refused to permit victims of child abuse to sue mandatory reporters who failed to report the abuse. Most of these cases are decisions by intermediate level appellate courts, meaning that the highest state court has not addressed the issue. Further, other intermediate level appellate courts in the same state may reach a different conclusion.
    157. Georgia
      • Reece v. Turner, 643 S.E.2d 814 (Ga. App. 2007).
      • Cechman v. Travis, 414 S.E.2d 282 (Ga. App. 1991).
      Illinois
      • Doe ex rel. Doe v. White, 627 F.Supp.2d 905 (C.D. Ill. 2009) (noting that the child abuse reporting law “does not provide, expressly or impliedly, for a private right of action based on its violation”).
      • Cuyler v. United States, 362 F.3d 949 (7th Cir. 2004).
      Iowa • Wilson v. Darr, 553 N.W.2d 579 (Iowa 1996). Kansas • Kansas State Bank & Trust Co., v. Specialized Transportation Services, Inc., 819 P.2d 587 (Kan. 1991). Maine • Fortin v. Roman Catholic Bishop of Portland, 871 A.2d 1208 (Me. 2005). Minnesota • Becker v. Mayo Foundation, 737 N.W.2d 200 (Minn. 2007) (“we cannot conclude that the legislature ‘implied’ a cause of action that it chose not to include in the statute”). Mississippi • Doe ex rel. Brown v. Pontotoc County School District, 957 So.2d 410 (Miss. App. 2007). Missouri • Bradley v. Ray, 904 S.W.2d 302, (Mo. App. 1995). New Hampshire
      • Marquay v. Eno, 662 A.2d 272 (N.H. 1995).
      • Berry v. Watchtower Bible and Tract Society, 879 A.2d 1124 (N.H. 2005).
      Pennsylvania • Morrison v. Diocese of Altoona-Johnstown, 2004 WL 3141330 (Pa. Com. Pl. 2004). South Carolina
      • Doe ex rel. Doe v. Wal-Mart Stores, Inc., 711 S.E.2d 908 (S.C. 2011) (“the legislature’s silence as to civil liability [in the child abuse reporting statute] indicated its intent not to create civil liability for failing to report as required”).
      • Doe v. Marion, 645 S.E.2d 245 (S.C. 2007) (“While [the child abuse reporting law] is silent as to civil liability [it does] impose liability for making a false report …. The fact that such language is missing … indicates the legislative intent was for the reporting statute not to create civil liability.”)
      Texas • Marshall v. First Baptist Church, 949 S.W.2d 504 (Tex. App. 1997) (“nothing in the statute indicates that it was intended to create a private cause of action”). Utah • Doe v. The Corporation of the President of the Church of Jesus Christ of Latter-Day Saints, 98 P.3d 429 (Utah App. 2004) (“when a statute makes certain acts unlawful and provides criminal penalties for such acts, but does not specifically provide for a private right of action, we generally will not create such a private right of action”). Washington
      • State v. Motherwell, 788 P.2d 1066 (Wash. 1990).
      • Fleming v. Corporation of the President of the Church of Jesus Christ of Latter-Day Saints, 2006 WL 753234 (W.D. Wash. 2006).
      • Doe v. Corporation, 167 P.3d 1193 (Wash. App. 2007) (a minister was not civilly liable for failing to report child abuse since he was not a mandatory reporter under state law).
      West Virginia • Barbina v. Curry, 650 S.E.2d 140 (W.Va. 2007) (noting that the child abuse reporting law “does not give rise to an implied private civil cause of action, in addition to criminal penalties imposed by the statute, for failure to report suspected child abuse where an individual with a duty to report under the statute is alleged to have had reasonable cause to suspect that a child is being abused and has failed to report suspected abuse.”) Wisconsin • Kendrick v. East Delavan Baptist Church, 886 F. Supp. 1465 (E.D. Wis. 1995).
    158. 9. Civil liability for employers based on negligent hiring, retention, and supervision
    159. Penn State and The Second Mile have been named in the first of what will doubtless be several civil lawsuits brought by Sandusky’s victims. Both organizations are exposed to potentially sizable civil damage awards based on a number of theories, including negligent retention and negligent supervision. Negligent retention means that an employer retained an employee after receiving credible information that the employee presented a risk of harm to others. The argument will be made that Penn State was informed by a number of persons that Sandusky posed a risk of harm to young boys, but it failed to take appropriate steps to monitor him and to limit his activities and access. Negligent supervision means that an employer failed to adequately supervise a staff member who the employer knows, or should know, is a risk of harm to others. Both theories of liability are frequently asserted against churches, as noted below.
    160. Negligent retention
    161. A church may use reasonable care in selecting ministers or other church workers but still be responsible for their misconduct if it “retained” them after receiving information indicating that they posed a risk of harm to others.
    162. Example. An Ohio court ruled that a church and denominational agency could be sued on the basis of negligent retention for the sexual misconduct of a minister. The court noted that an employer may be liable on the basis of negligent retention for injuries caused by an employee if the employer knew or should have known that the employee might engage in such conduct. The victim insisted that this standard was established by the fact that he was in the priest’s room in the church rectory “hundreds of times until 11:00 PM, and, on dozens of occasions, until 2:00 AM.” The court agreed, noting that the church defendants’ “failure to intervene in the priest’s actions, despite their alleged constructive knowledge of them, allegedly permitted the abuse to continue and is the cause of the injuries.” Mills v. Deehr, 2004 WL 1047720 (Ohio App. 2004).

    163. Example. The Oklahoma Supreme Court ruled that a denomination (the “national church”) was not legally responsible on the basis of negligent retention for a pastor’s acts of child molestation. The court acknowledged that employers may be liable for negligence in hiring, supervising, or retaining an employee. But it pointed out that “the critical element for recovery is the employer’s prior knowledge of the employee’s propensities to create the specific danger resulting in damage.” As a result, in order for the national church to be responsible for the pastor’s acts, the victims would have to prove that “the national organization had notice of [his] deviant sexual tendencies” before his transfer to the church where the molestation occurred. The court concluded that the national church “lacked knowledge sufficient to impose liability.” N.H. v. Presbyterian Church (U.S.A.), 1999 WL 1013547 (Okla. 1999).

    164. Example. The Pennsylvania Supreme Court ruled that a church and diocese could be legally responsible on the basis of negligent retention for a priest’s repeated acts of child molestation occurring off of church premises. The court concluded: “Here [the diocese] knew for certain that [the priest] had a propensity for pedophilic behavior and was aware of several specific instances of such conduct. [It] knew that placing him in a position in which he would have contact with children would afford [him] ample opportunity to commit further acts of abuse, which would likely result in extreme harm to the children under his supervision. Knowing all of this [the diocese] had a duty to take appropriate precautions to prevent him from molesting any more children, e.g., by assigning him to a position in which he would not have any contact with children, by ensuring that he sought treatment for his disorder, or by terminating his employment altogether. [The diocese], however, did not attempt to prevent the foreseeable harm, and instead undertook a course of conduct that increased the risk that [the priest] would abuse … children. [Its] inaction in the face of such a menace is not only negligent, it is reckless and abhorrent.” Hutchinson v. Luddy, 1999 WL 1062862 (Pa. 1999).

    165. Child abuse reporting laws do not require churches to conduct investigations into allegations or suspicions of abuse. The only requirement for church leaders is to determine if reasonable cause exists that child abuse has occurred.
    166. Editor’s note. Since this article first published in 2012, numerous legal developments have emerged that have resulted in a change to the guidance provided here regarding investigations. In the best interests of all parties involved, the author recommends churches not attempt to conduct their own investigations of pastors, staff, or volunteers facing abuse allegations.
    167. Once such a determination is made, church leaders should promptly file a report with the appropriate civil authorities and then allow those authorities to handle any investigation.
    168. Negligent supervision
    169. Many of the cases in which churches have been sued for negligent supervision involve incidents of child molestation. A child is molested on church premises, or during a church activity, and the child’s parents sue the church. While the parents may allege that the church was negligent in selecting or retaining the offender, they also may assert that the church was negligent in supervising the offender and its premises and activities. One court defined negligent supervision of children as follows:
    170. The measure of duty of a person undertaking control and supervision of a child to exercise reasonable care for the safety of the child is to be gauged by the standard of the average responsible parent; such person is not an insurer of the safety of the child and has no duty to foresee and guard against every possible hazard. The measure of precaution which must be taken by one having a child in his care, who stands in no relation to the child except that he has undertaken to care for it is that care which a prudent person would exercise under like circumstances. As a general rule, a person who undertakes the control and supervision of a child, even without compensation, has the duty to use reasonable care to protect the child from injury. Such person is not an insurer of the safety of the child. He is required only to use reasonable care commensurate with the reasonably foreseeable risk of harm. Wallace v. Boys Club of Albany, Georgia, Inc., 439 S.E.2d 746 (Ga. App. 1993).

    171. 10. Two-adult rule
    172. Sandusky was repeatedly alone with young boys in Penn State locker rooms and other facilities, with no other adults present. He allegedly used this isolation and lack of supervision to isolate and molest his victims.
    173. Like Penn State, churches face the risk of child molestation whenever they allow an adult to be alone with a child on church premises or during an off-campus church activity. This risk can be substantially reduced by adopting a “two-adult” policy. Such a policy simply says that no minor is ever allowed to be alone with an adult during any church activity. This rule reduces the risk of child molestation, and also reduces the risk of false accusations of molestation.
    174. Example. A church has a policy requiring two adults to work in the nursery. However, the policy does not prohibit children from being in the custody of less than two adults. On a Sunday morning during worship services, one adult temporarily leaves the nursery for ten minutes to speak with another church member. A few days later the parents of one of the infants in the nursery suspect that their child has been molested. Suspicion is focused on the church nursery. Since the two nursery workers cannot prove that they both were present with the child throughout the entire worship service, they cannot “prove their innocence.” The worker who was present in the nursery while the other worker was temporarily absent is suspected of wrongdoing, even though she is completely innocent.

    175. Example. A church sponsors a campout for young boys. Some of the boys are accompanied by their fathers, but several are not. One tent is occupied by an adult volunteer worker and one boy. This arrangement violates the two-adult rule.

    176. Example. A youth pastor takes home a group of five teenagers following an activity at church. After taking four of the teenagers to their homes, he is left in his car with a 15-year-old female. This arrangement violates the two-adult rule.

    177. 11. Insurance for intentional acts
    178. General liability insurance policies generally include a number of exclusions. An exclusion is a basis of liability for which no coverage is available under the policy. A common exclusion is intentional or criminal acts. If the Penn State insurance policy contains such an exclusion, then Sandusky will be responsible for retaining and paying his own attorney.
    179. This issue is relevant to church leaders, since such an exclusion in a church insurance policy may expose the church to a potentially significant uninsured and unbudgeted liability. Some courts have ruled that such exclusions bar any coverage for churches that are sued as a result of the sexual misconduct of an employee or volunteer. But other courts have said that such exclusions do not bar coverage for a church, since the church was not guilty of intentional or criminal acts, but instead is usually sued on the basis of negligence in selecting, retaining, or supervising the offender. Church leaders should discuss this issue with their church insurance agent to determine what coverage is available to the church in the event of a sexual misconduct claim. If an exclusion bars coverage, then find out how this gap can be covered with a special endorsement.
    180. Example. A federal appeals court ruled that a church’s insurance policy did not cover lawsuits arising from the employment relationship. A pastor dismissed his church’s music director. The music director sued the pastor, church, and state denominational agency, claiming that she had been dismissed because she suffered from post-traumatic stress disorder and multiple personality disorder. She insisted that her dismissal amounted to unlawful discrimination based on disability. She also claimed that the pastor had defamed her, and invaded her privacy. The church’s insurance carrier insisted that the church insurance policy did not cover the woman’s claims, and it refused to provide the church with a legal defense or to pay any portion of a jury verdict or settlement. A federal appeals court agreed that the insurance policy did not cover the woman’s claims. It noted that the policy indemnifies the church for damages resulting from “personal injury,” including injury from defamation. The policy further obligates the company to defend the church in any suit seeking damages covered by the policy. However, the policy excludes from coverage “personal injury sustained by any person as a result of an offense directly or indirectly related to the employment of such person by the named insured.” The court noted that the key question was whether the woman’s lawsuit was for “personal injury” sustained “as a result of an offense directly or indirectly related to her employment” by the church. If it was, then the exclusion applied, and the company had no duty to defend the church against the lawsuit. The court concluded that “defamatory statements providing an explanation for termination or directed to performance are related to employment. Alleged offenses occurring as part and parcel of an allegedly wrongful termination are plainly related to employment. Post-employment defamations can be directly or indirectly related to employment, and thus can fall within an exclusion of the sort at issue here. The statements to which [the lawsuit] refers are comments as to [the woman’s] abilities and job performance. They are explanations as to why [the pastor] terminated [her] employment.” The Parish of Christ Church v. The Church Insurance Company, 166 F.3d 419 (1st Cir. 1999).

    181. Example. A federal appeals court ruled that an insurance policy covered two denominational agencies that were sued as a result of the sexual misconduct of an affiliated pastor, despite the fact that the policy excluded sexual misconduct claims. A learning disabled woman claimed that she had been sexually assaulted by an ordained minister on several occasions at a state school for the mentally handicapped. The minister served as a chaplain at the school. The woman sued the minister for injuries she allegedly suffered as a result of these assaults. She also sued the national denomination (the “national church”) with which the minister was affiliated, and a regional denominational agency (the “regional church”). She claimed that the national and regional churches had been negligent in training, supervising, placing, and monitoring the chaplain, who eventually was indicted for alleged sexual contact with three mentally handicapped individuals. The chaplain was never an agent or employee of the national or regional churches, but graduated from a seminary affiliated with the national church and was listed in the national church’s “clergy roster” as a retired pastor. The national church had an insurance policy containing both comprehensive general liability and “umbrella” liability provisions. The comprehensive general liability provision provided nationwide coverage for the national church. The umbrella liability provision covered the national church and about 40 regional churches. Both the comprehensive general liability and umbrella liability provisions obligated the insurance company to pay “damages because of bodily injury or property damage to which this insurance applies,” but the policies explicitly require that “the bodily injury or property damage must be caused by an occurrence.” An “occurrence” is defined as “an accident, including continuous or repeated exposure to substantially the same general conditions.” Both policies excluded “bodily injury or property damage expected or intended from the standpoint of the insured.” The insurance company asked a federal district court to dismiss the case on the ground that the chaplain’s conduct had been “intended” and therefore was excluded from any coverage under the terms of the policy. The district court declined to do so, and ruled that the policies did provide coverage for the national and regional churches. The insurance company appealed. The federal appeals court concluded that under Illinois law (that law applicable to this case) it was clear that the victim’s allegations of negligent hiring fell within the definition of “occurrence.” It added that “if a complaint potentially supports a ground for recovery, the insurer must defend the entire complaint.” The court, in rejecting the insurance company’s argument that the exclusion of intentional acts precluded coverage, observed: “Here, negligent training was not an intentional tort, and [the chaplain’s] acts are not the insureds’ intentional acts. Thus, the insurance policy did not exclude the acts, and [the insurer] has a duty to defend.” Evangelical Lutheran Church in America v. Atlantic Mutual Insurance Company, 169 F.3d 947 (5th Cir. 1999).

    182. Example. A federal appeals court ruled that a church insurance company was under no legal obligation to provide a legal defense to a church or its board of directors in a lawsuit alleging that a church volunteer had sexually molested a young girl. The church’s insurance company refused to provide the volunteer, the church, or the church board with a legal defense to the lawsuit, and denied any obligation to pay any judgment rendered in the case. The insurer based its position on the following language in the church’s insurance policy: “This policy does not apply … to personal injury arising out of the willful violation of a penal statute or ordinance committed by or with knowledge or consent of any insured.” The policy defined the term “insured” to include any duly appointed volunteer. The church and church board conceded that the insurance policy did not protect the volunteer, but they insisted that they were being sued solely on the basis of their negligence and accordingly the insurance policy should cover them. The appeals court rejected the position of the church and church board. It observed, “[T]here is conclusive proof [of a willful violation of penal statutes] by guilty pleas and criminal convictions on both such charges …. We cannot agree with the [argument of the church and church board] that the cases can be viewed as involving only the negligence allegations and the negligent entrustment theory. It is, instead, an essential element of [negligence] that [the volunteer] molested the girls and caused them injuries of mind and body. A cause of action for negligence depends not only upon the defendant’s breach of duty to exercise care to avoid injury to the plaintiff, but also upon damage or injury suffered by the plaintiff as a consequence of the violation of the duty. The sexual violations and resulting injuries cannot therefore be disregarded. And giving consideration to them, the exclusion in the policy is thus applicable providing that the policy does not apply ‘to personal injury arising out of the willful violation of a penal statute or ordinance committed by or with knowledge or consent of any insured.'” All American Insurance Company v. Burns, 971 F.2d 438 (10th Cir. 1992).

    183. Example. A federal court in Rhode Island ruled that a diocese’s insurance company had a legal duty to defend diocesan officials who were sued as a result of the sexual molestation of several children by Catholic priests. Nine lawsuits were brought against the Roman Catholic Diocese of Providence, Rhode Island, and various of its officials by persons who claimed that they were sexually assaulted by priests of the diocese. The lawsuits were brought against the individual priests accused of perpetrating the assaults, the diocese, and various diocesan officials. The victims claimed that the diocese and its officials were liable for their injuries on the ground that they were negligent in hiring and supervising the priests and that they failed to take appropriate preventive action after learning of the priests’ propensities. The diocese’s insurance company asked a federal court to rule that it had no duty to defend the diocese or its officials, or to pay any damages awarded to the victims as a result of their lawsuits. The insurance company claimed that it had no duty to defend the diocese or pay any judgments since (1) the diocese had violated the insurance policy by not providing it with timely notice of the claims; (2) the priests’ actions were intentional, and the policy excluded any coverage for intentional acts; and (3) the victims sought punitive damages which were excluded under the policy. The court rejected the insurance company’s position, and ordered it to defend the diocese and its officials in the lawsuits brought by the alleged molestation victims. The court pointed out that under Rhode Island law “an insurer’s duty to defend is broader than its duty to indemnify,” and that “a duty to defend arises if the factual allegations contained in the complaint raise a reasonable possibility of coverage. An insurer is not relieved of its duty to defend … on the ground that the claim against the insured lacks merit. In short, determining whether an insurer has a duty to defend requires nothing more than comparing the allegations in the complaint with the terms of the policy. If the facts alleged in the complaint fall within the risks covered by the policy, the insurer is obligated to defend. Otherwise, it is not.” Aetna Casualty & Surety Company v. Kelly, 889 F. Supp. 535 (D.R.I. 1995).

    184. 12. Access by former employees
    185. The grand jury report noted:
    186. Sandusky holds emeritus status with Penn State. In addition to the regular privileges of a professor emeritus, he had an office and a telephone …. The status allowed him access to all recreational facilities, a parking pass for a vehicle, access to a Penn State account for the internet, listing in the faculty directory, faculty discounts at the bookstore and educational privileges for himself and eligible dependents. These and other privileges were negotiated when Sandusky retired in 1999. Sandusky continued to use University facilities as per his retirement agreement. As a retired coach, Sandusky had unlimited access to the football facilities, including the locker rooms.

    187. A Potentially significant uninsured risk
    188. These cases suggest that sexual misconduct exclusions in church insurance policies may apply even though a church is being sued for negligence. Other courts have disagreed with this conclusion. Church leaders should examine their insurance policies to see if a sexual misconduct exclusion exists. If so, do not assume that it will not apply to negligence claims brought against the church resulting from the sexual misconduct of an employee or volunteer. Church leaders should discuss this coverage issue with their insurance agent. If the policy does not provide coverage in the event the church is sued on the basis of negligence for the sexual misconduct of an employee or volunteer, then this represents a potentially significant uninsured risk that needs to be addressed either through a separate endorsement with the current insurer, if available, or by switching to another insurer that will insure against this risk.
    189. Sandusky’s unrestricted access to university property facilitated his molestation of children. Church leaders should be alert to the risk that is created when former employees are given access to church property. This risk can be reduced in several ways, including the following:
    190. Require employees to return keys or any other means of unsupervised access to church property at the time of termination. This should be done in a termination interview.
    191. If access to church premises is by a keypad, change the code periodically.
    192. Continued access to church property by employees or volunteers who are terminated for sexual misconduct presents a continuing and significant risk to churches. Such persons should be informed at the time of termination that they will have no further access to church property. If they are thereafter observed on church premises, they should be confronted and asked to leave.
    193. If church premises are locked or otherwise secured, inform staff to be alert to “hitchhikers” who gain access by following an employee into the building.
    194. What this means for churches
    195. The public revulsion over the Penn State scandal will tarnish the image and reputation of the university for many years to come. This revulsion is based not only on the alleged despicable acts of Jerry Sandusky, but also on the willful failure by university officials, including the president, to deal responsibly with credible evidence of Sandusky’s crimes.
    196. There is an important lesson here for church leaders. Treat every allegation of misconduct by a staff member or volunteer seriously, take immediate steps to protect the congregation from being victimized, and in the case of child abuse, make a report to civil authorities immediately.
    197. Resource. Child sexual abuse is a real problem in ministry today. Reducing the Risk, a comprehensive training and screening program by Richard Hammar specifically designed for churches, helps minimize liabilities and protect children. Reducing the Risk features an engaging DVD training program and includes a Leader’s Guide, Training Workbook, and Screening Forms. Learn more at ChurchLawAndTaxStore.com.

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