Recommended Reading

How to Prevent Sexual Harassment in Your Church

New research confirms it does happen in ministry and the trend isn’t changing.

The #ChurchToo movement has unmasked some uncomfortable truths over the past three years, most especially on the topic of sexual harassment in church offices. Allegations of misconduct have surfaced nationwide, some involving high-profile pastors, and countless more revealing troubling patterns across congregations of all types and sizes.

Sexual harassment is a serious matter. Its legal definition reveals this issue’s insidious nature, demonstrating the way it subjects a person to unwanted conduct or conditions their employment on acquiescing to inappropriate demands or requests. More importantly, at a basic, fundamental level, sexual harassment strikes at the very heart of the gospel, attempting to rob the dignity of a person made in the image of God.

There is simply no place for it in church and ministry settings. With that in mind, we’ve compiled resources, listed below, to help you to both address and prevent it.

Confronting Harassment in the Church

Insights on how church leaders can confront harassment and foster the type of healthy culture that honors Christ.

Featuring Theresa Sidebotham, Attorney

What Churches Should Know About State-Mandated Sexual Harassment Training Laws

Some states now require employers to train annually on harassment, and don’t exempt churches. More states may follow suit.

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Why Every Church Needs a Sexual Harassment Policy

The growing numbers of allegations highlight the need for appropriate responses.

Richard R. Hammar

How to Investigate a Sexual Harassment Allegation

Seven steps to take when an allegation arises—and when outside help may prove wisest.

William R. Thetford Jr. and H. Robert Showers

Seven Steps for Creating an Effective Sexual Harassment Policy

A carefully crafted policy not only can provide protection for all involved, but also can serve as a deterrent.

William R. Thetford Jr. and H. Robert Showers

Are We Prepared for a Sexual Misconduct Allegation?

Use this checklist to help prepare for a sexual harassment allegation in your church.

Lorie Quicke

Sexual Harassment in the Christian Workplace – Executive Report 2020

An inside look at the church and parachurch ministries workplace environment survey.

Church Sued for Supervisor’s Sexual Harassment

Court in Oklahoma ruled that plaintiff was treated wrongfully by the church.

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Sexual Harassment Training

Church Law & Tax has teamed up with Telios Training and advisor-at-large attorney Theresa Sidebotham. Learn more about individual or group training for your staff.

An Affiliate Agreement with Telios



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A Snapshot of Church Giving as the Pandemic Moves into the Fall

Two studies demonstrated a mixture of both positive and negative trends.

More than a third (36 percent) of churches across the nation have experienced a decrease in giving since the March shut-down of many in-person gatherings, reports a new State of the Plate (SOTP) study of 1,076 churches in all 50 states. This constituency-driven study was conducted by the National Association of Evangelicals and Church Law & Tax.

The decrease indicated by the SOTP study is slightly lower than the 41 percent decrease reported in a recent national survey of 555 congregations conducted by the Lake Institute on Faith and Giving, a part of the Indiana University Lilly Family School of Philanthropy, Church Law & Tax, and others.

On the positive side, 59 percent in the Lake Institute study indicated that giving had either increased or stayed the same since March. In the SOTP study, the number was higher at 64 percent.

Further, the new SOTP finding showing 64 percent holding steady or increasing contrasted with a similar SOTP study in April that indicated giving to churches had dropped by about two-thirds (65 percent) since COVID-19 became widespread in March.

“This is encouraging news for churches across America,” said Brian Kluth, founder of SOTP and national director for NAE’s Financial Health ministry, in a press release. “These new findings show that most churches and their families are figuring out ways to survive and even thrive in the midst of all the challenges that the pandemic has thrown their way.”

Giving before the pandemic and now

Even amid any good news, the Lake Institute study offered a troublesome finding: giving in June 2020 was six percent lower than it was a year ago in June of 2019. The Lake Institute’s report on the study offered these thoughts about downward trends:

[F]actors outside the congregation’s control, such as local economic conditions, the percentage of congregational members having experienced job losses or economic hardship, and the intensity of Covid-19 within the congregation’s state likely also affected giving trends.

Specifically addressing clergy, the SOTP findings showed that the percentage of pastors feeling moderate or major financial stress since the COVID-19 pandemic began has almost doubled—rising dramatically from 18 percent prior to pandemic to 34 percent this summer.

The SOTP study also asked a number of questions specifically addressing the state of pastoral finances. Kluth, who also oversees NAE’s Bless Your Pastor initiative, recently talked about this part of the study with Church Law & Tax.

Making payroll and government assistance

Eight-six percent of churches in the SOTP study have been able to pay all staff salaries and benefits in full, leaving 14 percent of churches unable to pay salaries and benefits in full. About a third (32.5 percent) received help from the CARES Act’s Paycheck Protection Program (PPP).

This SOTP statistic on staff salaries appears to align with the Lake Institute finding that said 14 percent of those surveyed had to reduce “personnel expenses through salary reductions, layoffs, or furloughs.” However, for the Lake study, the percentage of evangelical churches receiving PPP assistance was much higher than the SOTP study, finding that a little over half (52 percent) of the evangelical churches surveyed received such assistance. (The answer was much higher for Catholic parishes researched by the Lake Institute, showing that 93 percent received PPP help.)

Looking ahead, the SOTP study showed that 75 percent anticipated paying full salaries “in the coming months.” However, in the coming months, 12 percent anticipate that salaries and benefits will decrease, 25 percent said they anticipate postponing projects and purchases, 19 percent said they expected a decrease in funding for some ministry programs, and 8 percent expected funding to missions and denominations to decrease.

As for the Lake Institute study, 19 percent of respondents said they expected a reduction in personnel expenses through layoffs and furloughs, 18 percent said they would likely delay a building program or needed repairs, 11 percent expected reduced giving to missions, service, or benevolent programs. (Note: direct comparisons between the two studies in the areas just mentioned were not possible due to variances in the questions asked.)

The importance of online giving

The Lake Institute report said that “congregations with already established online giving options and higher percentages of online givers fared better. A majority of congregations (73 percent) had the ability to make contributions online before March, and among those that did not, 39 percent scrambled to add online giving options shortly after they ceased in-person services.”

The Lake Institute report said that 94 percent of congregations with 100 attendees or more have online options in place while 54 percent of congregations under 50 attendees did not. “No doubt, this digital divide has contributed to the struggle to maintain giving in smaller congregations without in-person services,” stated the Lake Institute report.

In the SOTP study, “digital giving availability” topped the list of best practices churches use to equip congregants to give generously. Also included on the list (in descending order of most used): benevolence giving, financial/generosity sermons, pastor appreciation offering, and missions/outreach giving, capital campaign, financial curriculum, weekly offertory Bible verse, legacy/estate giving encouraged, and financial/generosity speaker or seminar.

The SOTP executive summary made this observation about digital giving topping the list:

While similar lists have been produced by the State of the Plate research since 2010, this year digital giving—including EFT, website, text phone app—moved from the middle to the top of the list as churches were compelled [to] provide these types of services.

This increase in online giving was also pointed out in the 2020 annual report from Giving USA:

Faith-based organizations [including churches] have found success with online giving, with online donors giving consistently on days other than Sunday, and through the summer months as well.

Moving forward

While 41 percent of the churches surveyed by the Lake Institute experienced decreased giving, David King, the institute’s director, told Church Law & Tax that he was pleased to see that “even larger numbers of congregations maintained or even increased giving.” Such sustained giving by congregations during this pandemic, King stressed, “demonstrates the strong giving cultures within many congregations.”

Still, keeping financially afloat over the long haul remains the challenge.

“Many congregations were able to rally donors to [meet] immediate needs in the first few months of the pandemic,” King said. “As it drags on alongside increasing economic anxiety across many of our communities, I worry this may impact giving through the rest of 2020.”

Note: For help with budgeting and handling finances during the months, see these webinars with CPA Michael Batts: “Church Financial Management in Challenging Times” (free) and “Rethinking Your Church’s Budgeting Process for 2021” (Advantage Member Exclusive). Also, check out our special collection of articles.

Financial Stress Increases for Pastors and Their Families During the Pandemic

National Association of Evangelicals’ Bless Your Pastor initiative offers concrete ways congregations can help.

To better understand the financial issues both pastors and their churches currently face in the midst of the pandemic, Brian Kluth, director of the Financial Health ministry of the National Association of Evangelicals, teamed up with Church Law & Tax to conduct a new State of the Plate study.

In the following interview, Kluth talks about the recent State of the Plate research as it relates specifically to a pastor’s finances and gives insights into the Bless Your Pastor campaign.

What in the research stood out the most to you?

It was encouraging to see that church giving had flipped since April when 65 percent of churches reported declines in giving. In August, 64 percent of churches reported giving had stabilized or increased.

This is all good news, but 36 percent of churches are still experiencing giving declines that will negatively impact their churches in the months to come. That’s likely the reason one-third of church pastors reported having moderate to major financial stress because of COVID-19.

We were also very surprised to see that 87 percent of more than 1,000 churches in 50 states were offering onsite live weekend services. This is a much higher number than is being reported by most media sources.

We were encouraged the research showed that nearly 4 out of 10 churches have done “Pastor Appreciation” offerings. Appreciation offerings are often associated with the free Easy as 1-2-3 to Bless Your Pastor free materials, October Pastor Appreciation activities, or year-end bonuses.

According to the findings, what are the top financial struggles pastors and their families face right now?

For one-third of pastors, their church has seen giving decline this year in the midst of the COVID-19 challenges. So, some of them have not gotten a full paycheck in the last several months or they may be dealing with a growing concern their pay or benefits may be cut more in the future. And with half of the pastors in America making only in the $20,000s to $50,000s per year, this year has put a real strain on their finances and family.

What kind of pressures do such financial struggles place on a pastor and his or her family?

Most pastors are truly overworked and underpaid. Nearly half of the pastors surveyed indicated they serve their church 50 to 70 or more hours per week. And 4 out of 10 pastor spouses serve the church 20 to 30 hours each week, while just 12 percent of pastor spouses are paid by the church. Together, many couples serve their church 70 to 100 hours per week but are not compensated well and often don’t receive retirement or medical insurance from the church.

How will the survey’s findings about pastors direct or inform the direction and initiatives of the Financial Health ministry?

The State of the Plate research on church giving and pastor care motivates us at the National Association of Evangelicals even more to do everything we can to get our Easy as 1-2-3 to Bless Your Pastor free materials (also in Spanish) into the hands of churches. When a church distributes the list of “50 Creative Ways to Bless Your Pastor,” everyone in the church will be equipped and encouraged with easy-to-do ideas they can use to show and share God’s love for their pastor and church staff.

When the church then decides to receive an appreciation offering from the congregation or the church board approves a bonus or honorarium and lets us know, we can then bless their senior pastor with a grant-funded $250 Amazon gift card. (Details about the gift card are in the Bless Your Pastor materials.)

This is the second year for Bless Your Pastor. What are your hopes and dreams for this year’s Bless Your Pastor campaign?

We hope thousands of churches distribute the list of “50 Creative Ways to Bless Your Pastor.” This free material should encourage, equip, and empower hundreds of thousands of Christians to do acts of love, kindness, and generosity to bless pastor and staff families. This will allow churches to fulfill I Thessalonians 5:12 that calls Christians to “show their deep appreciation for those who minister among them.” We also look forward to blessing thousands of pastors of participating churches with $250 grant-funded Amazon gift cards.

October is Pastor Appreciation Month. How closely is Bless Your Pastor tied to Pastor Appreciation celebrations?

For over 25 years, Pastor Appreciation Month has been championed by Focus on the Family. We want to build on their legacy and empower churches with new materials that will help them call Christians to show and share God’s love for their pastor and church staff.

I know that monetary gifts are a significant aspect of the Bless Your Pastor campaign. I also know that additional monetary gifts can create some confusion and maybe headaches for church treasurers. What should church financial managers keep in mind as they help guide the church when it comes to financial gifts to pastors?

They need to remember that any donations given through the church for the pastor and staff are tax-deductible gifts to the giver and are taxable income to the pastor and staff member.

Note: For additional guidance on gifts to pastors, see Following the Rules for Love Gifts,” “Q&A: Special Occasion Gifts,” “Church’s ‘Love Gifts’ to Pastor Represent Taxable Compensation for Services Performed.”

I can see a number of short-term goals for Bless Your Pastor and Pastor Appreciation Month. But an extra offering and a few gift cards only go so far. What long-term goals or aspirations do you have in mind for caring for a pastor’s financial needs?

We have free video training and materials at to equip and empower church boards and leaders to properly compensate their pastor in regards to salaries, benefits, time off, sabbaticals, and other ways to care for their pastor and staff.

Yes, it needs to be long term. Hopefully, Bless Your Pastor will serve as a catalyst for churches to better provide for the needs of those who serve them both faithfully and sacrificially.

Note: For help determining fair compensation in compliance with government guidelines, see Church Compensation: From Strategic Plan to Compliance and chapter 4 in Richard Hammar’s annual Church & Clergy Tax Guide. Also, make use of the salary calculation tool available on ChurchSalary.

Advantage Member Exclusive

Rethinking Your Church’s Budgeting Process for 2021

On-Demand Webinar: Guidance on how church leaders can adjust their current budgeting processes to adapt to changes caused by the pandemic.

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

To say that recent and current social and cultural developments have significantly affected church budgets would be a dramatic understatement. In fact, radical and ongoing societal developments have rendered the regular, annual church budget obsolete and irrelevant for 2020 and beyond.

So, how do church leaders address budgeting for the future in such an environment?

In this webinar offered exclusively to Church Law & Tax Advantage Members, CPA and Church Law & Tax Senior Editorial Advisor Michael Batts discusses these topics and challenges church leaders to completely overhaul their areas of financial focus.

Additional answers to your questions

During the live webinar, attendees submitted a number of questions. CPA Michael Batts wasn’t able to answer all the questions during the event, so he graciously agreed to answer them in this bonus PDF.

Will the Pandemic Affect Giving for the Remainder of 2020?

New Giving USA study offers insights that should capture the attention of church leaders.

Before the economic downturn due to the COVID-19 pandemic, charitable giving in the US reached a total of nearly $450 billion in 2019—one of the highest years on record, according to findings from Giving USA 2020: The Annual Report on Philanthropy for the Year 2019.

For the third consecutive year, giving to religious organizations “comprised 29 percent of all donations received by charities in 2019,” states the 2020 report.

Religious giving reached its fourth highest inflation-adjusted amount in the 65 years Giving USA has produced its annual report—totaling slightly over $128 billion in 2019. Even so, giving to religion has remained relatively flat when adjusted for inflation when compared to 2018. This contrasts with significant increases in giving to education; human services; public-society benefit organizations (e.g., Pew Charitable Trusts, United Way, Schwab Charitable Fund); arts, culture, and humanities; and giving to environment and animal organizations.

How might the pandemic affect giving throughout 2020?

It’s impossible for anyone to know how giving will be affected in the coming months as the economic effects of the pandemic continue, said Una Osili, associate dean for research and international programs at the Lilly Family School of Philanthropy, in a virtual press conference focused on the 2020 report.

“I think it’s important to have a great deal of humility and know that we are in unprecedented times,” she explained. “None of us can say we have lived through a moment like this before.”

Still, and with that disclaimer, giving patterns tracked by Giving USA for decades offer some possible predictions for the rest of 2020.

Osili said that we can look back to see how donors have responded to past crises—such as the Great Recession a decade ago:

During the Great Recession we saw an outpouring of support. Many households gave to . . . human-service charities. We did see donors reorder their priorities. Many shifted their giving to different types of organizations. I think we’ve seen American philanthropy show resilience during crises in the past. We also have a wealth of data from [past natural] disasters. . . . The evidence we have seen so far [during our current crisis] is that there has been a tremendous outpouring of support from all types of donors. So, I tend to be an optimist.

I just think donors will rally and are rallying,” added Rick Dunham, chair of Giving USA Foundation. “And anecdotally, we are seeing record giving days. . . . I am actually bullish on how this year will play out.”

Wealthier people give more, with a notable exception

Around a decade ago, about the time of the Great Recession, said Osili, Giving USA started seeing a decline in giving by less wealthier households. The 2020 report puts it like this:

For several years, research has indicated that the number of donors is declining, even while the total dollar amount of giving by individuals is increasing. Several scholars, nonprofits, and leaders in the field have expressed concern that this trend, sometimes called “donors down, dollars up,” may result in the loss of small or mid-level donors.

Again, Osili attributes this to the fact that wealthier people are giving more:

Fewer households are participating in charitable giving and giving is coming from higher-income households, and giving is less broad based than it might have been 20 years ago and certainly [since] the Great Recession.

The shift in greater giving by wealthier donors could be, at least in part, attributed to the tax reform of 2017, which raised the standard deduction for joint filers to $24,000 and meant that around 95 percent of tax payers were not eligible for a charitable deduction.

However, church leaders should be pleased to know that religious donors don’t appear to follow this pattern.

“Giving to religion tends to be more democratized—tends to be a broader range,” said Dunham. According to data related to religious givers in the Giving USA studies, he pointed out that “you do see a fairly high participation rate among all income strata” and that when considering percentage of giving, lower-income households “are actually among the most generous.”

Further, Dunham explained that Giving USA studies have shown a correlation between attendance of religious services and giving: “[Our studies have] shown that those who attend at least weekly tend to give five times as much as those that don’t attend at all.”

Highlights for giving to religion—and a concern

For religious giving, the 2020 report offered these highlights:

  • Giving to religion has always received the largest share of giving and continues to grow at a slow but steady rate.
  • Faith-based organizations have found success with online giving, with online donors giving consistently on days other than Sunday, and through the summer months as well.
  • Donors to religious organizations are more consistent compared to others more impacted by the stock market and other events. Several studies in 2019 supported the idea that membership and engagement level are closely linked to giving behavior.

“Religious congregations provide a range of services to communities,” Osili said. “Religious organizations play a bigger role . . . in the face of this [current economic and pandemic] crisis as an anchor in their communities. Going forward there are some very positive trends around religious giving.”

Yet, she offers an insight that should concern churches and their leadership.

With the number of Americans attending services decreasing, and as many congregations still lag behind in using online giving compared to other nonreligious charitable groups, Osili said, there are concerns about religious giving going forward.

“So there is both a positive set of trends to look at but also some that we should watch and we are concerned about,” she added.

Advantage Member Exclusive

Why Churches Should Use Caution When Collaborating with Developers

The cautions churches should take when collaborating with developers to avoid costly legal battles over property.


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

Many churches today are asset rich but cash constrained. Selling or developing church property has become an interesting and helpful process to create more cash flow for some churches, but it’s important to be aware of the many details—and potential pitfalls—involved with these transactions.

Sales have increased

As of August 2019, more than 6,800 religious buildings had sold in the preceding five years and more than 1,400 were for sale in the U.S., according to the commercial real estate database CoStar. The increase in property sales during this period was attributed to two factors: declining church membership and the rising costs related to the maintenance of aging and declining facilities. The pressure to sell or develop has apparently only increased for some churches.

“Two and a half years ago, we decided that upkeep of [our] building and the age factor of it was way too much for a congregation of about a hundred people to keep up with long term,” pastor David Lodwig of River Valley Church in Missoula, Montana, told Missoulacurrent.com. In December of 2019, River Valley Church sold its property and is working on securing a new one.

There are some churches that are okay with selling their property outright and seeking a new place to worship. They view such a transaction as an opportunity to downsize and have more manageable property expenses.

Other churches will only sell a portion of the space and retain the rest. A church can structure a deal with a developer that includes the developer paying for them to rent space elsewhere while that portion of their property is under construction.

There are pros and cons to either approach, depending on the church and what its infrastructure is capable of handling. This is an important note. A church has to think through what it is capable of maintaining on its own, or once the project is completed and new responsibilities emerge with the new space.

The remainder of this article will focus on the development-based approach, since it is a less common—but increasingly popular—trend among churches.

Trends in developing property

While selling prime real estate is one option for addressing cash shortfalls, many turn to property developers and collaborative projects. Second Canaan Baptist in the New York City borough of Manhattan chose to replace its former worship facility with a new church building and residential condominiums available for purchase that include finishes like walnut vanities. The church’s pastor told The New York Times that “if you don’t undertake projects like this, chances are the ministry will fold, because the continuing costs of maintaining an old building will sink you.”

The prospect of a church working with a developer or an investment company—or even the city—can seem like an ideal solution to counter aging facilities and cash-strapped congregations. However, negative consequences can result if proper steps are not taken.

Two troubling examples

In August of 2019, St. Luke’s Baptist Church in Harlem asked the state’s highest court to intervene in a deal with a developer that the church said “left it at the precipice of shuttering its doors for good,” according to a Crain’s New York Business article. The church sued the developer and its president, accusing them of using their real estate expertise to “take advantage of a church whose unsuspecting nature and charitable parishioners left it vulnerable to the defendants’ predatory practices.”

The church entered into an agreement with the developer in 2014 expecting a new sanctuary as part of the developer’s construction of a residential building on the church’s property. The terms of the deal included a provision that if the new church was not completed by 2017, the developer would give the church $21,000 a month for each month beyond the deadline.

By August of 2019, the developer was two years past the deadline—and the developer refused to make the monthly payments. The church also asserted in its complaint that the developer had colluded with the church’s attorney at the time to enter a deal that was not to the church’s benefit. This lawyer had previously worked with the developer on another church deal and ultimately pleaded guilty to stealing $600,000 from that other church.

More recently, as reported by the New York Daily News, Gospel Mission Baptist Church, also in Harlem, entered into a deal with a developer whereby the development company would own 80 percent of the building and the church would own the remaining 20 percent. There would be no expense to members, the church would receive a new sanctuary, and the developer would build and sell condos located above the church’s space.

In the agreement between the parties, the church was listed as a commercial entity and not a religious organization, so it was required to pay condominium fees as a unit of the condo. This important requirement in the contract was missed by the church, and it was stuck with ongoing maintenance fees that accrued and exceeded $270,000.

Additionally, the building was sold in a foreclosure proceeding unbeknownst to the church. The church was evicted, despite waging a legal battle for a year, and on January 19, 2020, it held its last service at the location.

Thankfully, Gospel Mission was able to join with another congregation to continue its ministry operations at another location. However, the church expected to lose 70 percent of its members due to the distance of the relocation.

Such unfortunate outcomes could most likely have been avoided with advanced planning and preparation, the assembly of the right team, and the proper structuring of the development agreement. Here’s how these steps can help churches avoid the types of unfortunate outcomes other congregations have experienced.

Advanced planning and preparation

Before pursuing a development deal, church leaders should consider the following six questions:

  • What are the church’s goals—and what is the quantitative value of its property? What is the church looking to gain from a development deal? What can it realistically obtain through such a deal? There are factors that will determine the type of deal that can be made. Location, the size of the property, and zoning restrictions are key components for understanding which goals are realistic and what type of value the property offers.
  • What documents are required and who needs to be involved? The church must have in its possession all of its governing documents, including the articles of incorporation, the bylaws, the property deed, and any other documents required under the specific denomination and/or governing body of the church. The formal process of approving a sales transaction—whether by the church membership or the church’s board or governing body—also must be identified. These details will be required for the deal to go through. All parties and documents necessary to the transaction need to be identified and duly prepared well before a deal is signed and ready to close.
  • Who owns the church property? There must be clarity as to the ownership status of the church property. Does the church fully own the property and therefore have full authority to sell it—or portions of it—for development purposes? Remember to follow any requirements established by the overarching denomination regarding the sale of property by an individual church.
  • What are the tax ramifications? The church must determine any tax-related implications triggered by the specifics of the arrangement. Generally, these deals do not jeopardize the tax-exempt status of the church. However, if the deal provides the church with new space that is a rental property or a community space used to generate unrelated business income, then tax considerations apply. The church must consult a qualified tax attorney to evaluate the opportunity and all of its implications.
  • What are the insurance considerations? The church must weigh the types of risk management concerns that a potential development agreement raises. Is special insurance coverage now necessary? Will the church insurer even sign off on something like this? How much additional cost in insurance premiums will the church face?
  • What restrictions, if any, does the church face with respect to a lender? If the property is paid off, this isn’t a concern. But if the church currently borrows money, or needs to borrow money for the development project, it needs to verify how the deal affects current obligations and triggers new ones.

Assemble the right team

It is imperative that the church put together a proper team to deal with the property development opportunity. The ideal team, which can involve staff members who fulfill these functions or volunteers with backgrounds in these subjects, should consist of:

  • the pastor;
  • a lawyer, preferably with real estate, church law, and/or general business experience;
  • a tax attorney;
  • a person with a construction and/or real estate background; and
  • a person with financial acumen, such as a CPA or financial officer.

It bears mention that in line with the church’s 501(c)(3) status and IRS requirements, no member of this team should have a financial/pecuniary gain in this transaction.

The pastor is a critical part of articulating the vision of the church for the project. This is important in making sure that the goals of the church remain the focal point.

The attorney ensures that the deal is carefully vetted and that it reflects the terms that the church has postulated.

The team member with construction and/or real estate experience is invaluable and can be given the role of the owner’s representative. This person will interact with the developer throughout the process and manage the day-to-day details of the project for the church.

The finance person should possess the ability to craft a financial deal offering the most benefits to the church. This person has to consider the current financial state of the church, any current or potential obligations to a lender, and the church’s ability to sustain any long-term obligations derived from the development project. There are likely lending and/or banking considerations that need to be addressed, including conversations with, and approvals from, a current or prospective lender. The finance person will be instrumental in this process.

A properly structured agreement

There are many considerations to go over before the final agreement is made. For instance, does the deal require giving up a portion of ownership in the property? Does it require the church to front certain costs or absorb new ongoing costs? Does it require the church to share a percentage of revenues forever? Questions like these must be answered before a church enters into a development opportunity.

The deal also has to be one that the church is comfortable with many years down the line. Despite any financials pressures, a church should not enter into a deal solely focused on the immediacy of the projected financial windfall. They must be forward thinking. While the deal has to be contemplated from many vantage points, the church must be mainly concerned with how the deal does or doesn’t track with its mission and core values.

The church can also place conditions on the developer to protect its interests. Such conditions may include a timeline that the developer must meet, with built-in financial penalties for missing any established deadlines and benchmarks. The church can also insist on maintaining the structural and historical integrity of the property, especially where there is some significance for the church.

Proceed with caution

Property development projects have enabled some churches to achieve a financial turnaround when they otherwise might have closed their doors. Unfortunately, development projects have also caused financial ruin for other churches. The difference lies in the advanced planning and preparation, the team assembled, and the structure of the deal. These factors, when properly utilized and executed, can breathe both life and financial health into a struggling church.

Gisele Kalonzo-Douglas is an attorney, risk manager, strategic planning consultant, and crisis management professional with almost 20 years' experience.
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The High Cost of Fraud

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

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

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

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

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

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

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

What fraud costs

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

My observation

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

How fraud is detected

Fraud is detected in a number of ways, including:

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

My observation

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

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

Lack of internal controls

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

My observation

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

High risk areas for small employers

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

Regarding preventing fraud in small businesses, the report said:

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

My observation

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

Men commit fraud in greater numbers than women

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

My observation

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

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

Red flag: Living beyond their means

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

My observation

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

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

Other red flags

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

My observation

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

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

How offenders hide fraud

The top four concealment methods used by offenders:

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

My observation

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

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

Nonprofit offenders and amount of fraud

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

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

My observation

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

Top weaknesses in nonprofits

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

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

My observation

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

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

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

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

What about background checks?

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

The victim organizations performed the following types of background checks:

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

My observation

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

Previous convictions or disciplinary actions

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

My observation

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

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

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

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

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

Should fraud be reported to law enforcement?

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

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

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

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

My observation

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

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

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

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

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

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

How a Church Responded When a Trusted Minister Embezzled Funds

Experts weigh in during a panel discussion on what happened.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

On-Demand Webinar

Keeping Internal Controls In Check During a Pandemic

Guidance on how to adjust and maintain strong internal controls.

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Church leaders must work vigilantly to prevent the embezzlement of church funds, and sound internal controls are an ongoing—and critical—part of that prevention.

With Covid-19, churches now approach worship services, donations, and administrative tasks differently. In light of those changes, what internal controls need to be reviewed or changed?

Church Law & Tax Vice President and Publisher Rob Toal is joined by CPA and Church Law & Tax Senior Editorial Advisor Vonna Laue to directly address this question for church leaders.

Overview:

  • Purpose and objectives of Internal Controls
  • Control problems in the church
  • Fraud Triangle
  • Risk assessment
  • Internal control systems

Download the presentation slides here.

Additional answers to your questions

During this webinar, attendees submitted a number of questions. We weren’t able to answer all the questions during the event, and therefore we’re providing answers to you in this PDF. CPA Vonna Laue—along with our editors—gathered your unanswered questions and provided links to existing content that addresses the topic or answered your question directly.

Q&A: What’s the Best Way to Cut Our Budget as We Weather the Effects of the Pandemic?

This Q and A will help your church address the budget in the best way to weather the financial strain created by the pandemic.

Q: With the financial strain created by the ongoing pandemic, our church must make some difficult decisions to stay financially afloat right now. Should we lay off staff? Should we look for less-expensive service providers? What are some do’s and don’ts when it comes to cutting costs?


One very tempting thing to do is to cut staff and to pare down operations. But here is a cautionary word of advice: Do not reduce the operational and financial administration to a crippling level that hampers your ability to make wise financial management decisions. This is certainly not the right time to terminate the people who are gifted and talented in—and capable of—making such decisions.

When it comes to cost reduction, reducing costs by going to cheaper vendors is not a real solution. You’re only going to save a limited amount of money by changing vendors for copier paper and office supplies or getting a competitive bid on lawn maintenance. That’s not where real financial change happens.

Real financial change takes place when you conduct what I call a mission-based impact assessment. Such an assessment begins with having a clearly articulated expression of your church’s mission and purpose.

What exactly is your church called to do? For example, churches have varying degrees of focus on and commitment to ministry areas such as:

  • their local community;
  • foreign missions;
  • education;
  • helping the needy;
  • Sunday school and children’s education.

Every church is as unique as the people who make it up. Every church has its own unique calling. So, the first and foremost exercise here is to define and articulate your mission and purpose.

Then, the next exercise is to identify and carefully evaluate every single initiative, every single program, every single activity, and every single ministry your church conducts in light of your mission and purpose. Determine what initiatives, what activities, and what ministries you really need to conduct in order to be most effective at carrying out your mission and purpose. That is, which of these initiatives, activities, and ministries have the most impact where it really matters? Adjust as necessary—and eliminate the programs, ministries, and initiatives that you are conducting that have the least impact in accomplishing your specific mission and purpose. That’s where real financial change happens.

In the 2008–2009 Great Recession, churches experienced significant declines in giving then, too. I remember distinctly one church told us that it cut its budget by 30 percent and the church’s leaders told their congregation that they had done so. But what was very interesting was that even after that budget cut, members of the church started looking around and saying, “We don’t really see or notice anything that’s very different.” And that may be an indicator that about 30 percent of the church’s budget had been going to programs, ministries, and activities that were not central to its mission.

For additional details on this concept and other expense reduction strategies, see chapter 1 of my book Church Finance: The Church Leader’s Guide to Financial Operations.

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.

Supreme Court Again Rules that Safety and Health Regulations Override Religious Freedom

Majority of Supreme Court says safety and health regulations override religious freedom concerns during a public health crisis.


Update: Since this ruling, the Supreme Court has made a number of other decisions that have reshaped religious liberty challenges brought against pandemic-related restrictions. For Richard Hammar’s review of all of these decisions, see “Assessing US Supreme Court Rulings on Pandemic Restrictions.”

On July 24, 2020, the US Supreme Court ruled that safety and health regulations override religious freedom. Calvary Chapel v. Sisolak, 590 U.S. ___ (2020). Ruling in another such case in May, this is the second time this year the Court has denied a church’s request for an exemption from a state mandate limiting the size of worship services.

The church cited unequal treatment

A church (Calvary Chapel) in Nevada wanted to host worship services for about 90 congregants, or up to 50 percent of its fire-code capacity. In conducting these services, the church planned to take several precautions going beyond anything that the state requires.

In addition to asking congregants to adhere to proper social-distancing protocols, it intended to cut the length of services in half. It also planned to require six feet of separation between families seated in the pews, to prohibit items from being passed among the congregation, to guide congregants to designated doorways along one-way paths, and to leave sufficient time between services so that the church could be sanitized.

According to an infectious disease expert, these measures were “equal to or more extensive than those recommended by the CDC.” Yet hosting even this type of service would violate “Directive 21,” Nevada Governor Steve Sisolak’s reopening plan, which limits indoor worship services to “no more than fifty persons.”

Meanwhile, the directive caps a variety of secular gatherings at 50 percent of their operating capacity, meaning that they are welcome to exceed, and in some cases far exceed, the 50-person limit imposed on places of worship. While “houses of worship” may admit “no more than fifty persons,” many favored facilities that host indoor activities may operate at 50-percent capacity. Privileged facilities include bowling alleys, breweries, fitness facilities, and most notably, casinos, which have operated at 50 percent capacity for over a month.

Citing this unequal treatment, Calvary Chapel brought suit in federal district court seeking an injunction allowing it to conduct services for up to 50 percent of maximum occupancy. The district court refused to grant relief, and a federal appeals court affirmed the district court’s ruling.

Calvary Chapel appealed to the Supreme Court for an order barring enforcement of the governor’s restrictions on worship services. But in a one-sentence opinion without any explanation or analysis, the Court simply said “the application for injunctive relief . . . is denied.” The ruling was a split 5–4 decision, with Chief Justice John Roberts siding with the four liberal justices in denying the relief sought by the church.

Justice Alito’s dissent

Justice Alito filed a dissenting opinion that was joined by Justices Thomas and Kavanaugh. He observed:

Activities that occur in casinos frequently involve far less physical distancing and other safety measures than the worship services that Calvary Chapel proposes to conduct. Patrons at a craps or blackjack table do not customarily stay six feet apart. Casinos are permitted to serve alcohol, which is well known to induce risk taking, and drinking generally requires at least the temporary removal of masks. Casinos attract patrons from all over the country. In anticipation of reopening, one casino owner gave away 2,000 one-way airline tickets to Las Vegas. And when the Governor announced that casinos would be permitted to reopen, he invited visitors to come to the State. The average visitor to Las Vegas visits more than six different casinos, potentially gathering with far more than 50 persons in each one. Visitors to Las Vegas who gamble do so for more than two hours per day on average, and gamblers in a casino often move from one spot to another, trying their luck at different games or at least at different slot machines.

Houses of worship can—and have—adopted rules that provide far more protection. Family groups can be given places in the pews that are more than six feet away from others. Worshippers can be required to wear masks throughout the service or for all but a very brief time. Worshippers do not customarily travel from distant spots to attend a particular church; nor do they generally hop from church to church to sample different services on any given Sunday. Few worship services last two hours. (Calvary Chapel now limits its services to 45 minutes.) And worshippers do not generally mill around the church while a service is in progress. The idea that allowing Calvary Chapel to admit 90 worshippers presents a greater public health risk than allowing casinos to operate at 50% capacity is hard to swallow, and the State’s efforts to justify the discrimination are feeble. . . . In sum, the directive blatantly discriminates against houses of worship and thus warrants strict scrutiny under the Free Exercise Clause.

The state of Nevada attempted to defend the Governor’s order by relying on the Supreme Court’s recent refusal to issue a temporary injunction against enforcement of a California law that limited the number of persons allowed to attend church services. South Bay United Pentecostal Church v. Newsom, 590 U. S. ___ (2020).

But Justice Alito noted that the prior case “is different from the one now before us. In South Bay, a church relied on the fact that the California law treated churches less favorably than certain other facilities, such as factories, offices, supermarkets, restaurants, and retail stores. But the law was defended on the ground that in these facilities, unlike in houses of worship, people neither congregate in large groups nor remain in close proximity for extended periods. That cannot be said about the facilities favored in Nevada. In casinos and other facilities granted preferential treatment under the directive, people congregate in large groups and remain in close proximity for extended periods.”

Justice Kavanaugh’s dissent

Justice Kavanaugh began his dissenting opinion by noting:

To be clear, a State’s closing or reopening plan may subject religious organizations to the same limits as secular organizations. And in light of the devastating COVID–19 pandemic, those limits may be very strict. But a State may not impose strict limits on places of worship and looser limits on restaurants, bars, casinos, and gyms, at least without sufficient justification for the differential treatment of religion. . . . Nevada has thus far failed to provide a sufficient justification, and its current reopening plan therefore violates the First Amendment.

Justice Kavanaugh ended his opinion with these words:

The Constitution protects religious observers against unequal treatment. Nevada’s 50-person attendance cap on religious worship services puts praying at churches, synagogues, temples, and mosques on worse footing than eating at restaurants, drinking at bars, gambling at casinos, or biking at gyms. In other words, Nevada is discriminating against religion. And because the State has not offered a sufficient justification for doing so, that discrimination violates the First Amendment. I would grant the Church’s application for a temporary injunction. I respectfully dissent.

Justice Gorsuch’s dissent

In his dissenting opinion, Justice Gorsuch stated:

The world we inhabit today, with a pandemic upon us, poses unusual challenges. But there is no world in which the Constitution permits Nevada to favor Caesars Palace over Calvary Chapel.

What this means for churches

What is the practical relevance of this case to churches? Consider the following points.

First, the Court’s decision means that churches may not be able to look to the courts for assistance when confronted by a state or local law restricting their ability to conduct worship services. This conclusion is underscored by the fact that this is the second time this year that the Supreme Court has rejected a religious liberty challenge to restrictions on worship services.

Second, the Supreme Court, in its previous COVID-19 ruling (South Bay) stressed that churches can challenge restrictions on attendance that are stricter than those that apply to comparable secular organizations. Comparable organizations would include those that have similar numbers in attendance for similar periods of duration each week, with similar physical interactions. But churches can be subjected to more stringent limitations on attendance if the totality of their interactions with the public are greater than those of other organizations. The Governor’s order in Nevada provided more favorable treatment to several secular organizations, including bowling alleys, breweries, fitness facilities, and casinos. The Court did not explain why these secular organizations were not “comparable secular organizations” that were being treated more favorably than religious congregations. But the Court’s ruling in South Bay that churches cannot be treated less favorably than comparable secular organizations remains a valid defense to restrictions on worship services.

Third, church leaders who continue to hold worship services in contravention of state or local restrictions, must understand that in doing so they are exposing their congregation to possible risks and liability should one or more persons become infected with the COVID-19 virus.

These risks include potential personal liability of church board members if their decision to ignore government mandates and recommendations is deemed to constitute gross negligence. Most states have enacted laws limiting the personal liability of church officers and directors. The most common type of statute immunizes uncompensated directors and officers from legal liability for their ordinary negligence committed within the scope of their official duties. These statutes generally provide no protection for “willful and wanton” conduct or “gross negligence”—the same standard typically used as a basis for punitive damages (see the next paragraph for more details). A decision by a church board to continue holding worship services in disregard of government restrictions may constitute gross negligence subjecting board members who participated in the decision to personal liability.

Reckless inattention to risks can lead to punitive damages, and such damages ordinarily are not covered by a church’s liability insurance policy. This means that a jury award of punitive damages represents a potentially uninsured risk. As a result, church leaders should understand the basis for punitive damages, and avoid behavior which might be viewed as grossly negligent. A decision by a church’s leadership to continue holding worship services in disregard of government restrictions may constitute gross negligence subjecting the church to punitive damages.

To learn more about how federal and state courts decide religious freedom cases, and to understand which states have state RFRAs or other religious freedom laws, check out the 50-State Religious Freedom Laws Report, a new downloadable resource from Church Law & Tax.

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

On-Demand Webinar

Child Abuse: Emerging Trends from the Biggest Legal Threat to Churches

Important insights and best practices for keeping your church and children safe from child abuse.

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Child abuse remains a perennial top reason churches go to court each year. Recent headlines nationwide only confirm this reality. From jury verdicts doling out multimillion-dollar damages awards, to expanded statutes of limitation for victims to come forward, to new interpretations of the clergy-penitent privilege affecting abuse reporting, the evolving nature of this issue demonstrates the need for church leaders to remain vigilant and intentional about protecting children and youth in their ministries.

Attorney and senior editor Richard Hammar joined Church Law & Tax content editor Matthew Branaugh to discuss these emerging trends. In this video, Hammar also provides valuable best practices and standards churches should follow to prevent possible abuse and avoid costly and painful litigation.

Download the presentation slides here.

Applying for PPP Loan Forgiveness

The latest instructions to help ensure the maximum amount of your church’s loan converts to a nontaxable grant.

Update: CARES Act section 1106(i) specifically excludes any amount of PPP loan forgiveness from inclusion in taxable income, including unrelated business taxable income. Accordingly, a church or other nonprofit organization that receives full or partial PPP loan forgiveness is not required to report the loan forgiveness amount as taxable income on Form 990-T.

One of the most valuable features of the CARES Act’s Paycheck Protection Program (PPP) loans is the ability for employers with 500 or fewer employees, including nonprofits and churches, to apply to have its loan forgiven, in full or in part, essentially converting the forgiven portion into a nontaxable grant if certain criteria are met.

On June 5, 2020, President Trump signed the Paycheck Protection Program Flexibility Act of 2020 (PPP Flexibility Act) into law. This new statute amends several key criteria of the CARES Act, including:

  • Extending the Covered Period during which forgivable costs must be accumulated from 8 weeks to 24 weeks, while leaving open the option of selecting an 8-week covered period for loans issued before June 5, 2020.
  • Increasing the minimum loan maturity period to 5 years for loans issued on or after June 5, 2020, and permitting borrowers who received a loan prior to June 5, 2020, to negotiate a mutually agreeable extension of the maturity date.
  • Extending the deferment of loan payments to the date on which the loan forgiveness amount is remitted by the US Small Business Administration (SBA) to the lender or the date that is 10 months after the termination of the Covered Period if a PPP Loan Forgiveness Application is not submitted during this 10-month period.

Since the passage of the PPP Flexibility Act, the SBA has released 4 new interim final rules (IFRs), 2 new versions of the PPP Loan Forgiveness Application, and 1 new FAQ, with more FAQs anticipated. These publications are all available on the SBA’s Paycheck Protection Program webpage.

This article provides a comprehensive look at PPP loan forgiveness, including changes arising from the enactment of the PPP Flexibility Act and subsequent SBA guidance.

Applying for loan forgiveness with your lender

PPP loan forgiveness is accomplished by completing SBA Form 3508 or SBA Form 3508EZ and submitting it to the lender servicing your PPP loan at the time of application. You can also use an equivalent substitute form or application provided by the lender, if available.

Loan forgiveness is determined by reference to several key factors that are discussed in greater detail below, including:

  • The Covered Period, including the Alternate Payroll Covered Period
  • Payroll costs
  • Non-payroll costs, including mortgage interest, rent, and utilities
  • The timing of includible payroll and non-payroll costs
  • The required percentage of payroll costs
  • The salary and wage reduction amount
  • The full-time equivalent (FTE) reduction quotient
  • The FTE reduction safe harbors

This article will describe each of these factors before discussing the loan forgiveness application process and the two different forms.

The Covered Period

The CARES Act, as originally enacted, created an 8-week (56-day) Covered Period that the SBA determined begins on the date PPP loans are first disbursed to the borrower. The PPP Flexibility Act extended this 8-week period to a new Covered Period of 24 weeks (168 days) that similarly begins on the date PPP loans are first disbursed to the borrower. However, for borrowers whose loan was issued prior to June 5, 2020, the PPP Flexibility Act permits the borrower to elect either the original 8-week Covered Period or the new 24-week Covered Period.

Change in law. The PPP Flexibility Act extends the Covered Period from 8 weeks to 24 weeks. For loans issued prior to June 5, 2020, the borrower may elect to use either period.

The extension of the Covered Period from 8 weeks to 24 weeks will greatly increase the ability of many borrowers to aggregate forgivable costs without scrambling to include amounts for which there is limited guidance.

Alternative Payroll Covered Period

In the Loan Forgiveness IFR, the SBA created an Alternative Payroll Covered Period (APCP) intended to align with a borrower’s payroll cycle. As originally defined, the APCP begins on the first day of the first payroll period that begins after the commencement of the Covered Period and extends 55 days for a total of 56 days (8 weeks). The Amended Loan Forgiveness IFR allows the APCP to also extend 167 days, for a total of 168 days (24 weeks). A borrower with a biweekly or more frequent payroll cycle is permitted to choose the APCP.

Example. Maple Grove Church uses a biweekly payroll schedule (every-other-week). The church’s standard Covered Period begins on June 1, 2020, the date its PPP loan was disbursed. The first day of the church’s first payroll cycle that begins after June 1, 2020, is Sunday, June 7, 2020. Maple Grove Church may elect to use an 8-week APCP that commences on June 7 and ends on Saturday, August 1, 2020 (56 days) or a 24-week APCP that commences on Sunday, June 7, 2020, and ends on Saturday, November 21, 2020.

Can a Covered Period of less than 24 weeks be used?

The Revised Loan Forgiveness IFR provides that a borrower may apply for loan forgiveness before the end of the Covered Period (either the 8-week or 24-week Covered Period) if the borrower has used all of the loan proceeds for which it is requesting forgiveness. However, if the borrower applies for loan forgiveness before the end of the selected Covered Period and has reduced the salary or wage of any worker by more than 25 percent, then the borrower must compute the salary and wage reduction amount based on the full 8- or 24-week Covered Period.

As a practical matter, if a borrower is not eligible for the reduction in level of business operations safe harbor discussed below, it is unlikely it will make sense to file for loan forgiveness before December 31, 2020. Future FAQs published by the SBA may address this question more fully.

Payroll costs

As described in the First Interim Final Rule, qualifying payroll costs consist of a variety of items, including:

  • Compensation to employees (whose principal place of residence is the United States) in the form of salary, wages, commissions, or similar compensation;
  • Cash tips or the equivalent (based on employer records of past tips or, in the absence of such records, a reasonable, good-faith employer estimate of such tips);
  • Payment for vacation, parental, family, medical, or sick leave;
  • Allowance for separation or dismissal;
  • Payment for the provision of employee benefits consisting of group health care coverage, including insurance premiums, and retirement;
  • Payment of state and local taxes assessed on employee compensation; and
  • For an independent contractor or sole proprietor who separately applied for a PPP loan, wages, commissions, income, or net earnings from self-employment or similar compensation.

Allowable payroll costs do not include:

  • Payments by an employer to independent contractors (in FAQ 15, the SBA made it clear that because independent contractors may apply for their own PPP loan, they are not includible in an employer’s PPP payroll costs for loan application purposes or for the purpose of loan forgiveness);
  • Salary and wages paid to an employee in excess of $100,000 computed on an annualized basis;
  • Wages paid to employees under the Expanded Family Medical Leave Act and Emergency Paid Sick Leave Acts (both contained within the Families First Coronavirus Response Act (FFCRA)) for which the employer receives the credits provided by the FFCRA;
  • The employer’s share of FICA and Medicare taxes; and
  • Payroll costs related to employees whose principal place of residence is not in the United States.

A few words of explanation are useful here. In the First Interim Final Rule, the SBA set out a requirement that at least 75 percent of the loan proceeds must be used for payroll costs. In practice, as shown on the original PPP Loan Forgiveness Application, the intent is that at least 75 percent of the costs submitted for forgiveness (i.e., the combined total of payroll and non-payroll costs) must be payroll costs, even if this amount is less than the total of the loan proceeds. The PPP Flexibility Act revised the 75 percent threshold to 60 percent.

Change in law. To achieve 100 percent loan forgiveness, the PPP Flexibility Act reduced the amount that must be expended on payroll costs from 75 percent to 60 percent.

Second, FAQ 32, published on April 24, 2020, clarified that all cash compensation is includible in payroll costs, including a “housing stipend or allowance.” Based on this FAQ, it is clear that a minister’s housing allowance is includible in payroll costs for both the purpose of the PPP loan application and the PPP Loan Forgiveness Application.

Third, the definition of payroll costs for the purpose of applying for a PPP loan is identical to the definition of payroll costs for the purpose of applying for PPP loan forgiveness. While the SBA has not specifically addressed the question of whether payroll costs omitted during the loan application process may nonetheless be included in payroll costs submitted for loan forgiveness, it does not appear that this omission will be a barrier to including such otherwise eligible payroll costs in your church’s loan forgiveness calculation.

Example. If your PPP loan application did not include the minister’s housing allowance, there is nothing (yet) in the PPP Loan Forgiveness Application that would preclude you from including the minister’s housing allowance in the payroll costs submitted for forgiveness.

Fourth, the PPP Loan Forgiveness Application instructions clarify that the exclusion of salary and wages paid in excess of $100,000 on an annualized basis means the maximum amount of salary and wages that can be included for an individual employee for the 8-week Covered Period is $15,385 ($100,000 ÷ 52 × 8 = $15,385). If an employer uses the 24-week Covered Period, the maximum amount of salary and wages that can be included for an individual employee for the 24-week Covered Period is $46,154 ($100,000 ÷ 52 × 24 = $46,154). This limit only applies to salary and wages. It does not apply to an employee’s allocable share of group health care benefits and retirement benefits.

Fifth, in FAQ 16, the SBA clarified that payroll costs begin with gross wages and are not reduced for an employee’s federal income tax withheld or an employee’s share of FICA and Medicare tax (payroll taxes). However, the FAQ makes it clear that the employer share of payroll taxes is not includible in payroll costs.

Sixth, the Loan Forgiveness IFR clarified that bonuses and hazard pay are includible in payroll costs as salary and wages. In addition, wage payments to furloughed employees are includible in payroll costs, even if paid to employees who are not providing services. Note that the $100,000 annualized limit on salary and wages applies to these payments.

Also note that an additional salary or wage payment made during the Covered Period for hours worked during the Covered Period for the purpose of restoring a cut in an employee’s pay rate, or for the purpose of paying an employee for hours they did not work due to a reduction in work hours, should be includible in eligible payroll costs. The basis for this conclusion is that a principal purpose of the PPP loan program is to keep employees employed at their full pay rate for their regularly scheduled number of work hours.

Seventh, the SBA has yet to address the scope of benefits that qualify as group health care coverage. From the quoted text above it is clear this includes employer-paid premiums for group health insurance. It is likely the term includes employer-paid premiums for group vision and dental insurance plans to the extent they are separate policies from a group health insurance plan.

However, it is unclear how employer payments to the following plans are treated:

  • Qualified Small Employer Health Reimbursement Arrangements;
  • Individual Coverage Health Reimbursement Arrangements;
  • Excepted Benefit Health Reimbursement Arrangements; and
  • Health Savings Accounts.

Eighth, it is clear that employer costs related to a self-insured health plan are includible. However, the SBA has not provided guidance regarding how these costs are to be computed.

Ninth, it is clear that “state and local taxes assessed on compensation of employees” include state unemployment tax. In the absence of guidance to the contrary, it is likely this provision includes state programs such as California’s Employment Training Tax (ETT). New York’s disability insurance premium may be includible if it is incurred and paid during the Covered Period. However, New York’s paid family benefit amount may be paid by an employer or the employee and it is not clear if it is a tax. Therefore, it is likely not includible. Finally, workers’ compensation insurance is not a tax assessed on employee compensation. Therefore, in the absence of guidance it to the contrary, it is unlikely to be an includible expense.

Tenth, not all employee benefits are includible payroll costs. Employer-paid group term life insurance, disability insurance, gym memberships, and other similar benefits are not includible payroll costs.

Non-payroll costs

The CARES Act specified three different categories of non-payroll costs which may be forgiven:

  • Mortgage interest;
  • Rent; and
  • Utilities

Mortgage interest

The Loan Forgiveness IFR states that mortgage loan interest on any business mortgage obligation—whether for real estate or personal property—is includible so long as the mortgage itself was in place on February 15, 2020. Only interest is includible, not the principal payment portion of a mortgage payment or any prepayment of principal or interest. In addition to interest on real property mortgages, interest on personal property mortgages (e.g., a loan for the purchase of an automobile, office equipment, or manufacturing equipment) is includible. Note that to be eligible for inclusion in forgivable expenditures, the mortgage or other loan must be an obligation of the applicant.

The SBA has yet to release guidance regarding mortgages or construction loans in existence on February 15, 2020, that were subsequently refinanced or converted to permanent mortgages after February 15, 2020.

Rent

Rent is includible so long as the rental agreement was in place on February 15, 2020. This includes rent on real property and rent paid for the rental of equipment. The SBA has yet to provide clarity as to whether payments for certain services billed by a landlord along with rent (e.g., property insurance) and sales tax are includible. Note that to be eligible for inclusion in forgivable expenditures, the lease agreement giving rise to the rent payment must be an obligation of the applicant.

While the SBA has not addressed this specific question, it is our belief that rent must be paid to a third party. It would be an aggressive position to treat an internal allocation that is characterized as “rent” (such as between a church and the church’s preschool program that is not a separate legal entity) as rent for purposes of both a PPP loan application and an application for PPP loan forgiveness.

Utilities

Payments for the following utilities are included in forgivable PPP loan expenses:

  • Electricity;
  • Gas;
  • Water;
  • Transportation;
  • Telephone (this should include cell phone contracts arranged by your church); and
  • Internet service.

The utility service must have been in place on February 15, 2020. The SBA has yet to provide a definition of what is includible in transportation costs. Further, the SBA has not stated whether sewer service, trash collection, cell phone allowances for bring-your-own-device programs, or allowances for home internet service supporting work-from-home environments are allowable expenses.

Payments for church parsonage utilities have not been addressed in specific SBA guidance. It would appear that a reasonable argument could be made that these utilities are either part of the cash compensation paid to a minister (in which case they would count as payroll costs in satisfying the 60 percent payroll cost threshold) or as the payment of utilities on church property.

The timing of includible payroll costs

The Loan Forgiveness IFR states that “[i]n general, payroll costs paid or incurred during the eight consecutive week (56 days) covered period are eligible for forgiveness.” (Emphasis added.) The Revised Loan Forgiveness IFR clarifies that this rule extends to the 24-week Covered Period or, if elected, the 8-week Covered Period. In addition, the instructions to Line 1 of the application state that the applicant should enter “total eligible payroll costs incurred or paid during the Covered Period or the Alternative Payroll Covered Period.” (Emphasis added.)

The Loan Forgiveness IFR further states that “[p]ayroll costs are considered paid on the day that paychecks are distributed or the Borrower originates an ACH credit transaction.” This means that payroll is paid on the date when it is paid to employees and not on the date that funds are remitted to a payroll processing firm. In addition, “[p]ayroll costs are considered incurred on the day that the employee’s pay is earned.” This appears to be a reference to the employee having actually worked on that day. If a borrower pays employees who are not actually performing services (e.g., a borrower continues to pay furloughed employees), then payroll costs are incurred based on the schedule established by the borrower. This will typically be each day the employee would have performed work had the employee not been furloughed or otherwise not called in to perform services.

Based on this explanation of the rule, payroll costs paid during the Covered Period or the APCP are includible, regardless of when the payroll costs are incurred.

Example. Harbor Light Ministries received its PPP loan funds on April 28, 2020. Harbor Light pays its employees semimonthly (twice each month), on the 15th of the month and on the last day of the month. Harbor Light’s April 30 payroll is fully includible in its forgivable payroll costs as payroll costs paid during Harbor Light’s Covered Period, despite the fact that most of the payroll was incurred prior to April 28, 2020.

Example. Castle Heights Youth Services received its PPP loan funds on May 5, 2020. Castle Heights pays its employees biweekly (every-other-week). Castle Heights’ next biweekly payroll after May 5, 2020, was May 8, 2020. Hourly employees paid during this payroll were paid for the biweekly period of April 18, 2020, through May 1, 2020. Salaried employees were paid for the biweekly period of April 25, 2020, through May 8, 2020. The full amount of the May 8, 2020, payroll is includible in Castle Heights’s forgivable payroll costs, notwithstanding the fact that none of the hourly employee payroll costs were incurred during the Covered Period.

The Loan Forgiveness IFR also states that payroll costs incurred during the Covered Period, but not paid until the first regularly scheduled payroll after the Covered Period, are includible.

Example. Harbor Light Ministries received its PPP loan funds on April 28, 2020. Accordingly, the last day of Harbor Light’s 24-week Covered Period is October 12, 2020. Payroll costs incurred between October 1, 2020, and October 12, 2020, are includible as forgivable payroll costs if they are paid with the October 15, 2020, semimonthly payroll.

Example. Castle Heights Youth Services received its PPP loan funds on May 5, 2020. The last day of Castle Heights’s 24-week Covered Period is October 19, 2020. Castle Heights’s first biweekly payroll after October 19, 2020, is payable on October 23, 2020. Hourly employees paid during this payroll will be paid for the bi-weekly period of October 3, 2020, through October 16, 2020. Salaried employees will be paid for the bi-weekly period of October 10, 2020, through October 23, 2020. The full amount of hourly employee payroll costs were incurred on or before October 19 and are therefore includible in forgivable payroll costs. However, with respect to the salaried employees, only the payroll costs incurred between October 10, 2020, and October 19, 2020, and paid on October 23, 2020, are includible in forgivable payroll costs.

The timing of includible non-payroll costs

The Loan Forgiveness IFR states that non-payroll costs are includible in forgivable costs if they are either paid during the Covered Period or incurred during the Covered Period and paid on or before the next regular billing date, even if that date is after the Covered Period. Based on this statement of the rule, non-payroll costs paid during the Covered Period are includible even if incurred before the Covered Period.

Example. Hillcrest Community Church’s 24-week Covered Period begins on June 1, 2020, and ends on November 15, 2020. Hillcrest pays its May, June, July, August, September, and October electricity bills during the Covered Period. Hillcrest pays its November 2020 electricity bill on the next regular billing date, December 10, 2020. Hillcrest can include the full amount of the May through October bills in its forgivable non-payroll costs, notwithstanding the fact that no portion of the May electricity bill was incurred during the Covered Period. The portion of the November bill that covers November 1, 2020, through November 15, 2020, is includible because it was paid on the next regular billing date after the end of the Covered Period.

While the ability to pay on the next regular billing date will assist in some cases, it does not address amounts that are paid in advance. For example, rent is generally paid in advance. As the rule is worded, a tenant that pays a quarterly rent payment in advance on April 1 and whose 8-week Covered Period begins and ends within the second calendar quarter (i.e., April 1–June 30) would not meet the condition of incurring the expense within the Covered Period and paying for those incurred expenses on the next regularly scheduled billing date (i.e., July 1). However, the extension of the Covered Period to 24 weeks means the July 1 and October 1 payments would be includible.

How is the 60-percent payroll cost rule applied?

As previously noted, to help determine the amount of the loan that can be forgiven (and turned into a nontaxable grant), the PPP Flexibility Act reduced the required percentage spent by recipients on payroll costs from 75 percent to 60 percent. The PPP Loan Forgiveness Application mechanically applies this rule at Line 10 by dividing the total payroll costs reported on Line 1 by 0.60 (60 percent). The resulting amount is then compared to (a) the PPP loan amount and (b) the sum of payroll costs (adjusted by the salary/wage reduction amount and headcount reduction factor) and non-payroll costs. The smallest of these three amounts then becomes the loan forgiveness amount.

The bottom line is that a borrower must spend at least 60 percent of its total PPP loan forgiveness includible expenditures on payroll.

Example. Assume the following:

PPP loan amount

$100,000

Total payroll costs (before adjustments for salary/wage reduction or headcount adjustment factor)

$57,500

Dollar amount of salary/wage reduction and headcount adjustment factor

$10,000

Non-payroll costs

$40,000

The three amounts to compare are:

PPP loan amount

$100,000

Total payroll costs ÷ 0.60

$95,833

Total forgivable payroll costs and non-payroll costs less salary/wage reduction and headcount adjustment factor

$97,500

The smallest of the three amounts is $95,833. Therefore, this is the loan forgiveness amount.

Note. It is clear from the Revised Loan Forgiveness IFR and the PPP Loan Forgiveness Application Instructions that a failure to use at least 60 percent of your loan proceeds for payroll costs will not result in the total forfeiture of loan forgiveness. It will only reduce the amount that will be forgiven.

The salary and wage reduction amount

The Salary and Wage Reduction Amount (SWRA) considers whether an employee’s weekly salary or hourly wage during the Covered Period declined by more than 25 percent when compared to the period beginning on January 1, 2020, and ending on March 31, 2020 (the most recent full calendar quarter before the Covered Period).

For the purpose of this computation, exclude any employee who received more than $100,000 in wages or salary on an annualized basis during any pay period in 2019. Since this exclusionary rule applies to wages or salary, it appears that bonuses or other similar supplemental earnings may be excluded when determining the applicability of this rule.

For reference, the table below shows the amount of gross wages or salary that equates to $100,000 on an annualized basis:

Pay Period Frequency

Amount

Monthly

$8,333.33

Semimonthly

$4,166.67

Biweekly

$3,846.15

Weekly

$1,923.08

The SWRA computation first looks at whether an employee’s rate of pay has decreased by more than 25 Percent. If an employee’s rate of pay has changed by more than 25 percent, then the computation converts the amount of the decrease into a dollar amount.

Example. Consider the following employee roster and methods and rates of pay.

Employee

Method of Pay

Average Rate of Pay

Covered Period

Prior Calendar Qtr

Change in Rate of Pay

John

Salary

$1,058/week

$1,481/week

(28.57%)

Sue

Salary

$1,635/week

$1,731/week

(5.56%

Ellen

Salary

$1,250/week

$1,250/week

0.00%

Mary

Hourly

$17.50/hour

$27.50/hour

(36.36%)

Bill

Hourly

$22.00/hour

$25.00/hour

(12.00%)

Steve

Hourly

$23.00/hour

$23.00/hour

0.00%

In this simple example, Sue, Ellen, Bill, and Steve experienced a decrease in average annual salary or hourly wage of less than 25 percent. Therefore, they do not contribute toward any salary and wage reduction amount. John and Mary, however, each suffered a greater than 25 percent decrease in their salary or hourly wage. Therefore, the next portion of the calculation must be performed.

In conclusion, the total salary reduction amount in this example is $1,269 + $3,005, or $4,274.

Note that the instructions do not provide guidance on the following relevant points:

  • How is the average weekly salary or hourly wage computed for an employee who is hired during the first quarter?
  • What is the effect on the computation of an employee’s average weekly salary or hourly wage when an employee is hired, furloughed, laid off, or terminated, with or without cause, during the Covered Period?

Change in law. The Revised Loan Forgiveness IFR clarifies that if a borrower does not use the 8-week Covered Period and applies for forgiveness before the end of the 24-week Covered Period, the borrower must account for the salary and wage reduction for the full 24-week Covered Period.

Example. A borrower reduced the weekly salary of an employee from $1,000 per week to $700 per week. Seventy-five percent of the employee’s weekly salary is $750 per week. Subtracting $700 from $750 results in $50. Multiplying $50 by 24 results in a salary and wage reduction amount of $1,200. This amount is used regardless of whether the borrower applies for loan forgiveness before the end of the 24-week period or waits to apply for loan forgiveness until after the conclusion of the 24-week period.

The full-time equivalent reduction quotient

The full-time equivalent reduction quotient (FTERQ) is an adjustment to the loan forgiveness amount. A careful reading of CARES Act section 1106(d)(2)(A) validates that the PPP Loan Forgiveness Application correctly applies the FTERQ to both payroll costs and non-payroll costs. The FTERQ is computed on Schedule A using Lines 11 through 13.

The FTERQ is computed by dividing the total average FTEs during the Covered Period by the total average FTEs during a reference period. The quotient may never be greater than 1.0. A borrower may choose between up to three different reference periods:

  1. February 15, 2019, to June 30, 2019 (a period of approximately 19 weeks);
  2. January 1, 2020, to February 29, 2020 (a period of approximately 9 weeks); or
  3. (For seasonal employers only) any 12-week consecutive period between May 1, 2019, and September 15, 2019.

Example. Assume the following FTE headcounts:

During the Covered Period: 30.2

During the period of February 15, 2019, to June 30, 2019: 29.3

During the period of January 1, 2020, to February 29, 2020: 31.5

Using the February 15, 2019, to June 30, 2019, measurement period, the FTERQ is 30.2 ÷ 29.3 = 1.03, which by rule converts to 1.0.

Using the January 1, 2020, to February 29, 2020, measurement period, FTERQ is 30.2 ÷ 31.5 = 0.9587.

Because you have the choice of measurement periods, you would choose the February 15, 2019, to June 30, 2019, measurement period, as this period results in no reduction in the loan forgiveness amount.

Computing FTEs

The Loan Forgiveness IFR provides the following process for computing FTEs:

  1. For each employee, determine the number of hours paid each week during the period for which FTEs are being computed.
  2. For each employee, compute the average number of hours paid per week during the relevant period.
  3. For each employee, divide the amount from Step 2 by 40, rounding the result to the nearest tenth. The result should not be greater than 1. An employee who works on average more than 40 hours per week can never count as more than one employee.
  4. Sum the amounts computed in Step 3.

Note that this computation looks at the number of hours for which an employee is paid. Accordingly, in the circumstance where an employee was kept on the payroll but was not performing services, they are included in the FTE computation based on the number of hours the borrower chose to pay them.

The instructions provide a simplified method for completing the FTE calculation. In this version, an employee working at least 40 hours a week counts as 1 FTE, and an employee working less than 40 hours a week counts as 0.5 FTE. If this simplified method is selected, it must be used for all FTE calculations.

If the number of employees in each category has been stable across all time periods, the simplified method should produce a comparable result that will not negatively affect the outcome of the various tests. However, if there is more than an insignificant amount of movement between employees working 40 or more hours per week and employees working fewer than 40 hours a week, you should avoid the simplified method.

Example. Assume an employer with 7 employees. John, Sue, Ellen, and Sally are salaried employees who each work 40 hours per week. Mary is an hourly employee who works 40 hours a week while Bill and Steve are hourly employees who work less than 40 hours per week. Bill’s hours are steady while Steve’s vary from week to week. During the Covered Period, the hours worked for all 7 employees are as follows:

In this example, there are seven employees, but this converts to six FTEs for the Covered Period.

FTEs may need to be computed for up to five periods:

  1. The Covered Period or, if elected, the Alternative Payroll Covered Period;
  2. The reference period selected;
  3. The payroll period that includes February 15, 2020;
  4. The period February 15, 2020, through April 26, 2020; and
  5. June 30, 2020.

These computations may be performed by a payroll service provider.

Full-time equivalent reduction quotient relief in certain cases

The Revised Loan Forgiveness IFR clarifies that an employer can include a terminated employee in its FTE headcount if the employer:

(a) Makes a good-faith written offer to rehire an employee who was employed on February 15, 2020;

(b) Maintains a written record of the employee’s decision to reject the rehire offer;

(c) Informs the applicable state unemployment insurance office of any employee’s rejected rehire offer within 30 days of the employee’s rejection of the offer; and

(d) Maintains a written record of the employer’s inability to hire a similarly qualified individual by December 31, 2020.

Change in law. A version of this exemption was previously published in the Loan Forgiveness IFR. The SBA has determined that the PPP Flexibility Act overrode the original rule. This new rule requires that the employer not only make a good-faith written offer to rehire an employee, but also must maintain a written record of the employer’s efforts to hire a similarly qualified individual. In addition, the employer must report the rejection of an offer to the state unemployment insurance office.

In addition to the statutory exemption permitting the inclusion of certain terminated employees in FTE headcount computation, the instructions provide for FTERQ relief in four additional instances:

  1. Where an employer makes a good-faith written offer to restore any reduction in hours at the same salary or wages during the Covered Period or the APCP and the employee rejects the offer;
  2. Where an employee is terminated for cause;
  3. Where an employee voluntarily resigns (presumably this includes retirement); and
  4. Where an employee voluntarily requests and receives a reduction in hours.

The nature of the relief is that you are permitted to include these employees in your FTE headcount for the Covered Period. However, if you replace an employee described in items 1 through 4, you are not allowed to include them in this FTE adjustment (because this would mean the position represented by the otherwise excepted employee would be double-counted).

Notably missing from this list is the normal annual temporary cessation of operations by a seasonal employer, preschool, or school.

The full-time equivalent reduction quotient safe harbors

The CARES Act and the PPP Flexibility Act each created a safe harbor from the FTERQ. The CARES Act’s safe harbor relies on the restoration of staffing to the February 15, 2020, level by December 31, 2020. The PPP Flexibility Act’s safe harbor considers the borrower’s ability or inability to maintain its pre-pandemic level of operation in light of various mandates and recommendations of government agencies in response to the pandemic.

This section will examine each safe harbor.

FTE Restoration Safe Harbor

The CARES Act provides a safe harbor for employers who decreased their FTE headcounts at the outset of the COVID-19 pandemic and then restore their headcounts by December 31, 2020. Your church is eligible for this safe harbor if two conditions are met:

  1. You had a decrease in its FTE headcount during the period of February 15, 2020, through April 26, 2020; and
  2. Your headcount on December 31, 2020, is greater than—or equal to—your headcount on February 15, 2020.

Change in law. The PPP Flexibility Act changed the date for computing the FTE Restoration Safe Harbor from June 30, 2020, to December 31, 2020.

To calculate your eligibility for the FTE Restoration Safe Harbor, complete the following steps:

Step 1. Compute your FTE headcount for the payroll period that included February 15, 2020.

Step 2. Compute your FTE headcount for the period of February 15, 2020, through April 26, 2020.

Step 3. If your FTE headcount in Step 1 is greater than your FTE headcount in Step 2, then there was a reduction in your FTE headcount and you must demonstrate that you restored your FTE headcount by December 31, 2020, to avoid a reduction in loan forgiveness. Therefore, proceed to Step 4.

Step 4. Compute your FTE headcount at December 31, 2020. If your FTE headcount at December 31, 2020, is greater than—or equal to—your FTE headcount in Step 1, then you are eligible for the FTE Restoration Safe Harbor and your loan forgiveness amount will not be reduced.

Example.

Step 1. Your FTE headcount for the payroll period that includes February 15, 2020, is 30.2.

Step 2. Your FTE headcount for the 10-week period between February 15, 2020, and April 26, 2020, is 27.6.

Step 3. Because your FTE headcount in Step 2, 27.6, is less than your FTE headcount in Step 1, 30.2, you must go to Step 4 and compute your FTE headcount at June 30, 2020.

Step 4. Your FTE headcount at June 30, 2020, is 30.3. Because 30.3 is greater than the Step 1 FTE headcount of 30.2, you are eligible for the FTE Reduction Safe Harbor and your loan forgiveness amount is not reduced.

The reduction in level of business operations safe harbor

The PPP Flexibility Act added a new, more expansive, safe harbor that will provide many organizations with an exemption from the application of the FTERQ. This safe harbor applies when the organization is able to document in good faith that it is unable to return to the same level of business activity that it was operating at before February 15, 2020, due to compliance with requirements or guidance related to the maintenance of standards for sanitation, social distancing, or any other worker- or customer-safety requirement related to COVID-19 published by one of these entities during the period of March 1, 2020, through December 31, 2020:

  • The US Secretary of Health and Human Services (HHS);
  • The Director of the Centers of Disease Control and Prevention (CDC); or
  • The Occupational Safety and Health Administration (OSHA).

In the Revised Loan Forgiveness IFR, the SBA clarified that a triggering event for this safe harbor includes a local government order, pursuant to CDC guidelines, to shut down all nonessential businesses. The SBA has extended this to both a direct reduction in business activity and an indirect reduction in business activity. This seems to clearly imply that even an essential business that remained open in the face of a local government order, but which experienced a decrease in business activity, should be able to take advantage of this safe harbor. Note also that the rule does not specify the degree to which the business activity must have decreased to take advantage of the safe harbor.

To take advantage of the reduction in operating activity safe harbor, your good-faith documentation must include a copy of the applicable government agency requirements or guidance, or both, which will usually be documented in the local government order, and a copy of appropriate financial records showing the decline in activity. These appropriate financial records should demonstrate a decline in persons served, products sold, or other similar business operating activity measures.

Note. If a borrower is eligible for the reduction in operating activity level safe harbor, the requirement to compute FTEs for any period is eliminated.

The Loan Forgiveness Application

As mentioned earlier, the SBA has now provided two different versions of its PPP Loan Forgiveness Application. The applications are available on the Treasury Department PPP Loan webpage. Form 3508EZ is a short-form application that may be used when specific criteria described below are met. Form 3508, PPP Loan Forgiveness Application, is the long-form application and must be used when Form 3508EZ cannot be used. Lenders are permitted to develop their own substitute versions of these forms.

Note. The SBA has published detailed instructions for SBA Form 3508 and SBA Form 3508EZ.

Overview of Form 3508, the PPP Loan Forgiveness Application

The application consists of:

  • A core form (PPP Loan Forgiveness Calculation Form) that summarizes the component parts of the forgiveness calculation;
  • Certifications;
  • A Schedule A that computes the payroll costs net of reductions;
  • A Schedule A Worksheet that is used to compute FTEs and the Salary/Wage Reduction amount; and
  • A Borrower Demographic Form.

Only the core form and Schedule A are required to be filed. The Borrower Demographic Form is optional and does not appear applicable to nonprofit organizations.

Overview of the EZ PPP Loan Forgiveness Application, Form 3508EZ

The EZ version of the application consists of:

  • A simplified core form (PPP Loan Forgiveness Calculation Form) that summarizes the component parts of the forgiveness calculation;
  • Certifications; and
  • A Borrower Demographic Form.

Eligibility to use Form 3508EZ

Form 3508EZ may be used in three specific situations that are outlined in the Instructions to Form 3508EZ. These situations are discussed below.

Situation 1
In this situation, the borrower is an individual who is:

  • Self-employed;
  • An independent contractor; or
  • A sole proprietor

In addition, the borrower had no employees at the time he or she submitted a PPP loan application and did not include any employee salaries in the computation of average monthly payroll in arriving at his or her PPP loan amount.

Situation 2
In this situation, the borrower must meet two conditions. First, the borrower must not have reduced the wages of any employee by more than 25 percent during the Covered Period or the APCP compared to the first calendar quarter of 2020. For the purpose of this condition, exclude from consideration any employee paid more than an annualized rate of $100,000 during any pay period during 2019.

Second, the borrower must not have reduced the number of employees or the average paid hours of employees between January 1, 2020, and the end of the Covered Period or APCP. For the purpose of this condition, ignore any reductions arising from an inability to rehire individuals who were employees on February 15, 2020, if the borrower was unable to hire similarly qualified employees for unfilled positions on or before December 31, 2020. Also, ignore reductions in an employee’s hours that the borrower offered to restore and the employee refused.

Many borrowers who weathered the Covered Period with minimal or no changes in rates of pay and no changes in staffing will find this situation applicable. In addition, borrowers who were able to rehire or replace staff before the end of the Covered Period may find this situation applicable. However, for borrowers who are relying on the exemption for employees who rejected an offer of reemployment, this situation is unlikely to be applicable.

Situation 3
In this situation, the borrower must meet two conditions. First, the borrower must not have reduced the wages of any employee by more than 25 percent during the Covered Period or the APCP compared to the first calendar quarter of 2020. For the purpose of this condition, exclude from consideration any employee paid more than an annualized rate of $100,000 during any pay period during 2019.

Second, during the Covered Period, the borrower was unable to operate at the same level of business activity as the borrower was able to operate at prior to February 15, 2020, due to its compliance with requirements established or guidance issued between March 1, 2020, and December 31, 2020, by HHS, the DC, or OSHA, related to the maintenance of standards of sanitation, social distancing, or any other worker- or customer-safety requirement related to COVID-19.

This situation has the broadest applicability, as it forgoes any requirement to maintain staffing levels for borrowers who can meet the substantiation requirements of the reduction in level of business operations safe harbor.

Certifications

As with the PPP Loan Application, the PPP Loan Forgiveness Application includes several certifications. Certifications common to both Form 3508 and 3508EZ include:

  • That the dollar amount for which loan forgiveness is being requested:
    • Was used for eligible expenses;
    • Takes into account applicable deductions for any decrease in FTE headcount and/or salary and wage reductions (Form 3508 only);
    • Includes payroll costs equal to at least 60 percent of the amount of loan forgiveness requested; and
    • In the case of any owner-employee, self-employed individual, or general partner, does not include more than 24 weeks’ worth of 2019 compensation.
  • That the applicant understands that the federal government may pursue recovery of loan amounts and/or pursue civil or criminal fraud charges if the applicant knowingly used PPP loan funds for unauthorized purposes.
  • That the applicant has accurately verified the payments for the eligible payroll and non-payroll costs for which the applicant is requesting forgiveness.
  • That the information contained in the PPP Loan Forgiveness Application and all supporting documentation and forms is true and correct in all material respects. Further, the applicant understands that knowingly making a false statement to obtain forgiveness of a PPP loan is punishable under the law by fines and/or imprisonment. (Depending on the federal statute violated, the fine may range from a fine of not more than $5,000 to a fine of not more than $1 million and the term of imprisonment may range from a term of two years to a term of 30 years).
  • That tax documents the applicant submitted to the lender are consistent with those the applicant has or will submit to the Internal Revenue Service (IRS) and/or a state tax or workforce agency. This certification also serves as permission for the lender to share these documents with the SBA.
  • That the applicant understands, acknowledges, and agrees that the SBA may request additional information for the purposes of evaluating the applicant’s eligibility for both the PPP loan and for loan forgiveness. Further, a failure to provide additional information requested by the SBA may result in a determination that the applicant was ineligible for the PPP loan or a denial of loan forgiveness.

Form 3508 requires the following additional certifications:

  • That the dollar amount for which loan forgiveness is being requested takes into account applicable deductions for any decrease in FTE headcount and/or salary and wage reductions.
  • If applicable, that the borrower is eligible for the reduction in level of business operations safe harbor.

Form 3508EZ requires the following additional certifications:

  • The applicant did not reduce salaries or hourly wages by more than 25 percent for any employee during the Covered Period or the APCP compared to the period between January 1, 2020, and March 31, 2020. For purposes of this certification, the term “employee” includes only those employees who did not receive, during any single period during 2019, wages or salary at an annualized rate of pay in an amount more than $100,000.
  • If applicable, the applicant did not reduce the number of employees between January 1, 2020, and the end of the Covered Period, other than due to an inability to rehire the employees because they rejected an offer of reemployment and the applicant was unable to hire similarly qualified employees by December 31, 2020, and any reductions in employees’ hours that the applicant offered to restore were refused.
  • If applicable, that the borrower is eligible for the reduction in level of business operations safe harbor.

There are a few takeaways from reviewing these certifications.

First, the focus is largely on the completeness and accuracy of the information supplied both on the face of the application and in supporting documentation.

Second, while the references to fines and civil or criminal fraud charges should be taken to heart, they are standard terms and should not make an applicant fearful.

Third, while in FAQ 46 the SBA created a safe harbor around the good-faith necessity certification in the PPP loan application for loans with original principal amounts of less than $2 million, the SBA has reserved the right to review loan eligibility in conjunction with the loan forgiveness application for other reasons. Among the eligibility rules the SBA could review during the forgiveness process are:

Review of PPP Loan Forgiveness Applications by the lender

Lenders are the gatekeepers of the PPP Loan Forgiveness Application process. They are charged with reviewing PPP Loan Forgiveness Applications and making the initial determination of a borrower’s eligibility for loan forgiveness. Accordingly, many decisions regarding the application of the PPP loan forgiveness guidance will be at the discretion of lenders.

The Revised Loan Forgiveness IFR requires that a lender’s review of the loan forgiveness application include the following steps:

  1. Confirmation that the borrower has completed the required certifications in the loan forgiveness application;
  2. Confirmation that the borrower has supplied all required documentation specified in the loan forgiveness application instructions that is needed to aid in verifying the borrower’s payroll and non-payroll costs;
  3. Confirmation of the borrower’s calculations on the loan forgiveness application, including the computation of cash compensation, noncash compensation, and compensation to owners as shown on Schedule A of the loan forgiveness application and non-payroll costs shown on the face of the loan forgiveness application; and
  4. Confirmation that the borrower correctly performed the division of payroll costs shown on Line 1 of the loan forgiveness application by 60 percent, as required on Line 10 of the loan forgiveness application.

If the borrower submits the EZ version of the loan forgiveness calculation, these steps are simply adjusted to reflect the different layout of the form.

The Revised Loan Forgiveness IFR clearly states that the accurate calculation of the loan forgiveness amount is the responsibility of the borrower and not the lender. Further, the borrower must attest to the accuracy of the information presented and the calculations shown on the loan forgiveness application. However, lenders are responsible for performing a good-faith review, in a reasonable time, of the borrower’s calculations and the supporting documentation presented. The lender is permitted to perform a minimal review of calculations based on a report prepared by a recognized third-party payroll provider.

While an application should not be accepted by a lender if it contains calculation errors or there is a material lack of substantiation in the submitted supporting documentation, lenders are encouraged to work with borrowers to resolve these deficiencies rather than simply deny forgiveness, in full or in part. Moreover, a lender is permitted to accept the borrower’s attestation, without further independent verification, that the borrower accurately verified the payments for eligible costs.

A lender is permitted 60 days after the receipt of a completed loan forgiveness application to render a decision as to the borrower’s eligibility for full or partial loan forgiveness. This decision is issued to the SBA. When issuing its decision, the lender must forward to the SBA the borrower’s completed loan forgiveness application; however, it does not appear the supporting documentation is forwarded.

If the lender denies any loan forgiveness, a procedure exists for the borrower to appeal this decision.

Other application matters

What about Economic Injury Disaster Loan advances?

The CARES Act specifies that the PPP loan forgiveness amount is reduced by any amount of an Economic Injury Disaster Loan (EIDL) advance a borrower receives. The PPP Loan Forgiveness Application addresses this by capturing the amount of the EIDL advance and the EIDL application number assigned when the advance was obtained. But the instructions then include this cryptic statement, “If applicable, SBA will deduct EIDL Advance Amounts from the forgiveness amount remitted to the Lender.” Accordingly, if you enter an EIDL advance amount on your loan application, expect that the actual amount of your loan forgiveness will be reduced by the amount of your EIDL advance.

What happens if a PPP loan is not fully forgiven?

There are three options if a PPP loan is not fully forgiven. First, the borrower may appeal the lender’s denial of full forgiveness to the SBA. Second, the borrower can choose to repay the unforgiven part in full. There is no prepayment penalty, although interest will be due at the annualized rate of 1 percent on the unforgiven balance from the date the loan disbursed until the date the unforgiven portion of the loan is paid. Contact the lender servicing the loan for a loan payoff amount. Third, the borrower can choose to pay the unforgiven portion back over the remaining life of the loan.

Required documentation

The instructions to the PPP Loan Forgiveness Application include a detailed list of documentation that should be gathered in support of the PPP loan forgiveness application. The instructions clarify documentation that must be submitted with the loan application, along with documentation that should be maintained by the applicant but is not required to be submitted. Significantly, applicants are instructed to maintain this documentation for a period of “six years after the date the loan is forgiven or repaid in full.” In addition, the documents are to be made available upon request to an authorized SBA representative or a representative of the SBA’s Office of Inspector General.

Affiliate relationships

The application requires organizations that, together with their affiliates, received PPP loans in the aggregate with an original principal balance of more than $2 million to check a box. Presumably this means that an affiliate whose own original principal balance is less than $2 million must check this box if it is a member of an affiliate group that borrowed more than $2 million in the aggregate.

Note that in its Second Interim Final Rule (second IFR), published in the Federal Register on April 15, 2020, the SBA addressed the application of the affiliation rules to faith-based organizations. The SBA acknowledged “that the organizational structure of faith-based entities may itself be a matter of significant religious concern” and that US Supreme Court precedents guarantee to faith-based organizations “the ‘power to decide for themselves, free from state interference, matters of church government as well as those of faith and doctrine’” (citing Kedroff v. St. Nicholas Cathedral of Russian Orthodox Church in N. Am., 344 U.S. 94, 116 (1952)).

In addition, the Religious Freedom Restoration Act, together with Supreme Court precedents, prevent the government from substantially burdening the exercise of religion without a compelling governmental interest. The SBA has determined that applying the SBA affiliation rules to faith-based organizations would impose a substantial burden without a compelling governmental interest.

For this reason, the affiliation rules:

. . . do not apply to the relationship of any church, convention or association of churches, or other faith-based organization or entity to any other person, group, organization, or entity that is based on a sincere religious teaching or belief or otherwise constitutes a part of the exercise of religion. This includes any relationship to a parent or subsidiary and other applicable aspects of organizational structure or form.

However, to avoid the application of the affiliation rules, a faith-based borrower must make a “reasonable, good-faith interpretation” that the affiliation rules should not apply to a given relationship because the relationship is “based on a sincere religious teaching or belief” or in some manner “constitutes a part of the exercise of religion.” The application of this standard to a church, or an association or convention of churches or their integrated auxiliaries, is likely to be more straightforward than its application to parachurch ministries.

Other PPP Flexibility Act changes

In addition to the changes previously discussed, the PPP Flexibility Act changed the minimum loan maturity and the duration of loan deferral.

Minimum loan maturity

The CARES Act specified a maximum loan maturity of not more than 10 years. In its First Interim Rule, the SBA announced a loan maturity of two years would apply to each PPP loan. The PPP Flexibility Act sets the minimum loan maturity of PPP loans issued after June 5, 2020, to five years. In addition, the PPP Flexibility Act explicitly allows for borrowers and lenders to renegotiate the loan maturity of loans issued prior to June 5, 2020.

PPP loan deferral

The CARES Act specified a loan deferral period of not less than six months and not more than one year. Exercising its regulatory discretion, the SBA determined that a deferral period of six months would apply to each PPP loan. During this deferral period, payments of principal, interest, and fees would be deferred. However, interest would accrue pending loan forgiveness.

The PPP Flexibility Act statutorily changed termination of the loan deferral period to the date on which the loan forgiveness amount is remitted to the lender by the SBA. However, the PPP Flexibility Act requires that if a borrower fails to submit a PPP Loan Forgiveness Application within 10 months after the end of the Covered Period, the borrower must begin to make loan payments.

Ted R. Batson Jr. is a CPA and tax attorney, and serves as a partner and Professional Practice Leader – Tax for CapinCrouse LLP, a national CPA and consulting firm. He speaks and teaches frequently for national conferences and organizations on exempt organization and charitable giving matters. He is an advisor at large for Church Law & Tax.

Brent Baumann is a Senior Manager in CapinCrouse’s Denver office, where he works with audit, accounting, and advisory clients. He has over 15 years of experience providing services and expertise to financial statement, internal control, internal audit, and information technology audit and advisory clients.

Supreme Court Reaffirms and Expands Ministerial Exception

What the ruling means for churches and religious organizations.

In a 7-2 ruling issued on July 8, 2020, the United States Supreme Court ruled that the “ministerial exception” barred the civil courts from resolving employment discrimination lawsuits brought by former teachers against two Catholic schools. This article will review the facts of each case, summarize the Supreme Court’s ruling, and assess the relevance of the ruling to religious organizations.

Case No. 1: Teacher sues over age discrimination

For many years, a woman (the “Teacher”) was employed by a Catholic parochial school as a lay fifth or sixth grade teacher. She taught all subjects including religion.

The Teacher earned a BA in English with a minor in secondary education, and she holds a California teaching credential. While on the school faculty, she took religious education courses at the school’s request and was expected to attend faculty prayer services.

Each year the Teacher entered into an employment agreement that set out the school’s “mission” and her duties. The agreement stated that the school’s mission was “to develop and promote a Catholic School Faith Community,” and it informed the Teacher that “all her duties and responsibilities as a teacher were to be performed within this overriding commitment.”

The agreement explained that the school’s hiring and retention decisions would be guided by its Catholic mission, and the agreement made clear that teachers were expected to “model and promote” Catholic “faith and morals.” Under the agreement, the Teacher was required to participate in “school liturgical activities, as requested,” and the agreement specified that she could be terminated “for cause” for failing to carry out these duties or for “conduct that brings discredit upon the School or the Roman Catholic Church.” The agreement required compliance with the faculty handbook, which sets out similar expectations.

The pastor of the parish, a Catholic priest, had to approve the Teacher’s hiring each year. Like all teachers in the Archdiocese of Los Angeles, the Teacher was “considered a catechist” (i.e., “a teacher of religion”). Catechists are “responsible for the faith formation of the students in their charge each day.”

The Teacher provided religious instruction every day using a textbook designed for use in teaching religion to young Catholic students. Under the prescribed curriculum, she was expected to teach students, among other things, “to learn and express belief that Jesus is the son of God and the Word made flesh”; to “identify the ways” the church “carries on the mission of Jesus”; to “locate, read and understand stories from the Bible”; to “know the names, meanings, signs and symbols of each of the seven sacraments”; and to be able to “explain the communion of saints.” She also directed and produced an annual passion play.

The Teacher’s class began or ended every day with prayer. She led the students in prayer at other times, such as when a family member was ill. And she taught them to recite the Apostles’ Creed and the Nicene Creed.

The school reviewed the Teacher’s performance under religious standards. The “‘Classroom Observation Report’” evaluated whether Catholic values were “infused through all subject areas” and whether there were religious signs and displays in the classroom. The Teacher testified that she tried to instruct her students “in a manner consistent with the teachings of the Church,” and she said that she was “committed to teaching children Catholic values” and providing a “faith-based education.”

In 2014, the school asked the Teacher to move from a full-time to a part-time position, and the next year, the school declined to renew her contract. She filed a claim with the Equal Employment Opportunity Commission (EEOC), received a right-to-sue letter, and then filed suit under the federal Age Discrimination in Employment Act, claiming that the school had demoted her and had failed to renew her contract so that it could replace her with a younger teacher.

The school maintains that it based its decisions on classroom performance—specifically, the Teacher’s difficulty in administering a new reading and writing program, which had been introduced by the school’s new principal as part of an effort to maintain accreditation and improve the school’s academic program.

A federal district court dismissed the lawsuit on the basis of the “ministerial exception,” which generally bars the civil courts from resolving employment discrimination disputes between churches and ministers. A federal appeals court reversed this ruling. It acknowledged that the Teacher had “significant religious responsibilities” but noted that the Teacher did not have the formal title of “minister,” had limited formal religious training, and “did not hold herself out to the public as a religious leader or minister.” In the appeals court’s view, these factors outweighed the fact that she was invested with significant religious responsibilities, and therefore the Teacher did not fall within the ministerial exception.

The United States Supreme Court agreed to review the case. Our Lady of Guadalupe School v. Morrissey-Berru.

Case No. 2: Teacher alleges she was discharged over leave of absence request for cancer treatment

The second case concerns a woman (the “Teacher”) who worked for a year and a half as a lay teacher at a Catholic primary school in Los Angeles. For part of one academic year, the Teacher served as a substitute teacher for a first grade class, and for one full year she was a full-time fifth grade teacher. She taught all subjects, including religion. She had a BA in liberal studies and a teaching credential.

Her employment agreement was, in pertinent part, nearly identical to that of the plaintiff in case No. 1. The agreement set out the same religious mission; required teachers to serve that mission; imposed commitments regarding religious instruction, worship, and personal modeling of the faith; and explained that teachers’ performance would be reviewed on those bases. The agreement also required compliance with the school’s faculty handbook, which defined “religious development” as the school’s first goal and provides that teachers must “model the faith life,” “exemplify the teachings of Jesus Christ,” “integrate Catholic thought and principles into secular subjects,” and “prepare students to receive the sacraments.”

The Teacher instructed her students in the tenets of Catholicism. She was required to teach religion for 200 minutes each week, and administered a test on religion every week. She used a religion textbook selected by the school’s principal, a Catholic nun. The religious curriculum covered “the norms and doctrines of the Catholic Faith, including . . . the sacraments of the Catholic Church, social teachings according to the Catholic Church, morality, the history of Catholic saints, and Catholic prayers.”

Teachers at the school were “required to pray with their students every day,” and the Teacher observed this requirement by opening and closing each school day with prayer, including the Lord’s Prayer.

The school declined to renew the Teacher’s contract after one full year at the school. She filed charges with the EEOC, and after receiving a right-to-sue letter, sued the school, alleging that she was discharged because she had requested a leave of absence to obtain treatment for breast cancer. The school maintains that the decision was based on poor performance—namely, a failure to observe the planned curriculum and keep an orderly classroom. A federal district court dismissed the lawsuit on the basis of the “ministerial exception,” but a federal appeals court reversed this ruling.

The United States Supreme Court also agreed to review this case. St. James School v. Biel.

The Supreme Court’s decision

In analyzing case No. 1 and case No. 2 together, the Court first recognized the ministerial exception in 2012. Hosanna-Tabor Evangelical Lutheran Church and School v. EEOC, 565 U. S. 171 (2012).

In Hosanna-Tabor, a fourth grade teacher at an Evangelical Lutheran school sued her employer in federal court claiming that she had been discharged because of a disability in violation of the Americans with Disabilities Act of 1990. The school responded that the real reason for her dismissal was her violation of the Lutheran doctrine that disputes should be resolved internally and not by going to outside authorities. The Supreme Court ruled that her lawsuit was barred by the “ministerial exception” and noted that it “concerned government interference with an internal church decision that affects the faith and mission of the church.”

The Court declined “to adopt a rigid formula for deciding when an employee qualifies as a minister,” and concluded that the exception applied to the teacher “given all the circumstances of her employment.” The Court identified four relevant circumstances, but did not highlight any as essential:

First, we noted that her church had given [the teacher] the title of “minister, with a role distinct from that of most of its members.” Although she was not a minister in the usual sense of the term—she was not a pastor or deacon, did not lead a congregation, and did not regularly conduct religious services—she was classified as a “called” teacher, as opposed to a lay teacher, and after completing certain academic requirements, was given the formal title “‘Minister of Religion, Commissioned.’”

Second, [the teacher’s] position “reflected a significant degree of religious training followed by a formal process of commissioning.”

Third, [the teacher] “held herself out as a minister of the Church by accepting the formal call to religious service, according to its terms,” and by claiming certain tax benefits.

Fourth, “[the teacher’s] job duties reflected a role in conveying the Church’s message and carrying out its mission.” The church charged her with “‘leading others toward Christian maturity’” and “‘teaching faithfully the Word of God, the Sacred Scriptures, in its truth and purity and as set forth in all the symbolical books of the Evangelical Lutheran Church.’” Although [the teacher] also provided instruction in secular subjects, she taught religion four days a week, led her students in prayer three times a day, took her students to a chapel service once a week, and participated in the liturgy twice a year. “As a source of religious instruction,” we explained, “[the teacher] performed an important role in transmitting the Lutheran faith to the next generation.”

Back to case No. 1 and case No. 2 before it, the Court noted that “in determining whether a particular position falls within the Hosanna-Tabor exception, a variety of factors may be important,” and “our recognition of the significance of [the four factors in Hosanna-Tabor] did not mean that they must be met—or even that that they are necessarily important—in all other cases.”

The Court observed:

What matters, at bottom, is what an employee does. And implicit in our decision in Hosanna-Tabor was a recognition that educating young people in their faith, inculcating its teachings, and training them to live their faith are responsibilities that lie at the very core of the mission of a private religious school. As we put it [the teacher in the Hosanna-Tabor case] had been entrusted with the responsibility of transmitting the Lutheran faith to the next generation. . . .”

When we apply this understanding of the Religion Clauses to the [two] cases now before us, it is apparent that both teachers qualify for the exemption we recognized in Hosanna-Tabor. There is abundant record evidence that they both performed vital religious duties. Educating and forming students in the Catholic faith lay at the core of the mission of the schools where they taught, and their employment agreements and faculty handbooks specified in no uncertain terms that they were expected to help the schools carry out this mission and that their work would be evaluated to ensure that they were fulfilling that responsibility. As elementary school teachers responsible for providing instruction in all subjects, including religion, they were the members of the school staff who were entrusted most directly with the responsibility of educating their students in the faith. And not only were they obligated to provide instruction about the Catholic faith, but they were also expected to guide their students, by word and deed, toward the goal of living their lives in accordance with the faith. They prayed with their students, attended Mass with the students, and prepared the children for their participation in other religious activities. Their positions did not have all the attributes of [the teacher in Hosanna-Tabor]. Their titles did not include the term “minister,” and they had less formal religious training, but their core responsibilities as teachers of religion were essentially the same. And both their schools expressly saw them as playing a vital part in carrying out the mission of the church, and the schools’ definition and explanation of their roles is important. In a country with the religious diversity of the United States, judges cannot be expected to have a complete understanding and appreciation of the role played by every person who performs a particular role in every religious tradition. A religious institution’s explanation of the role of such employees in the life of the religion in question is important.

The Court concluded: “When a school with a religious mission entrusts a teacher with the responsibility of educating and forming students in the faith, judicial intervention into disputes between the school and the teacher threatens the school’s independence in a way that the First Amendment does not allow.”

What this means for churches

While the Court’s primary concern was addressing the application of the ministerial exception to religious school teachers, some aspects of the Court’s ruling have a broader relevance. Consider the following:

  1. The Court noted that “in determining whether a particular position falls within the Hosanna-Tabor exception, a variety of factors may be important,” and “our recognition of the significance of [the four factors in Hosanna-Tabor] did not mean that they must be met—or even that that they are necessarily important—in all other cases.”
  2. What matters, the Court concluded, “is what an employee does” rather than a title. Neither of the ministers in the cases before it was an ordained minister. One’s status as an ordained, commissioned, or licensed minister is not determinative or even essential to be a “minister” who is subject to the ministerial exception. This aspect of the Court’s opinion could serve as justification for liberalizing the current definition of “minister” in the context of federal tax law. There are several provisions in the federal tax code that apply to “ministers,” including most notably the housing allowance. The tax code and regulations refer to “ordained, commissioned, or licensed” ministers in describing persons who qualify as ministers for tax purposes. The Tax Court amplified upon this definition in a 1989 ruling, Knight v. Commissioner, 92 T.C. 199 (1989). This definition has been endorsed by the Internal Revenue Service (IRS) in its audit guidelines for ministers.

    Under this test, the following five factors must be considered in deciding whether a person is a minister for federal tax reporting: (1) Does the individual administer the “sacraments”? (2) Does the individual conduct worship services? (3) Does the individual perform services in the “control, conduct, or maintenance of a religious organization” under the authority of a church or religious denomination? (4) Is the individual “ordained, commissioned, or licensed”? (5) Is the individual considered to be a spiritual leader by his or her religious body? Only the fourth factor is required in all cases (the individual must be ordained, commissioned, or licensed). The remaining four factors need not all be present for a person to be considered a minister for tax reporting.

    By defining the term “minister” to apply only to “ordained, commissioned, or licensed ministers,” the tax code, regulations, Tax Court, and the IRS adopted a definition more restrictive than the analysis applied by the Supreme Court in this decision. This may serve as a future basis for liberalizing the Tax Court’s definition to include persons who perform ministerial functions but who are not formally recognized as ordained, commissioned, or licensed ministers.

  3. The Supreme Court’s decision provides little, if any, guidance on the application of the ministerial exception to cases outside of employment discrimination claims. These include, for example, disputes between churches and church staff involving breach of contract claims, defamation, or the application of the Fair Labor Standards Act to ministers.
  4. The Court made the following comments regarding church autonomy:
  5. The First Amendment provides that “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” Among other things, the Religion Clauses protect the right of churches and other religious institutions to decide matters “of faith and doctrine’” without government intrusion. State interference in that sphere would obviously violate the free exercise of religion, and any attempt by government to dictate or even to influence such matters would constitute one of the central attributes of an establishment of religion. The First Amendment outlaws such intrusion. The independence of religious institutions in matters of “faith and doctrine” is closely linked to independence in what we have termed “‘matters of church government.” This does not mean that religious institutions enjoy a general immunity from secular laws, but it does protect their autonomy with respect to internal management decisions that are essential to the institution’s central mission. And a component of this autonomy is the selection of the individuals who play certain key roles.

    The “ministerial exception” was based on this insight. Under this rule, courts are bound to stay out of employment disputes involving those holding certain important positions with churches and other religious institutions. The rule appears to have acquired the label “ministerial exception” because the individuals involved in pioneering cases were described as “ministers.” See McClure v. Salvation Army, 460 F. 2d 553, 558–559 (CA5 1972); Rayburn v. General Conference of Seventh-day Adventists, 772 F. 2d 1164, 1168 (CA4 1985). Not all pre-Hosanna-Tabor decisions applying the exception involved “ministers” or even members of the clergy. See, e.g., EEOC v. Southwestern Baptist Theological Seminary, 651 F. 2d 277, 283–284 (CA5 1981); EEOC v. Roman Catholic Diocese of Raleigh, N.C., 213 F. 3d 795, 800–801 (CA4 2000). But it is instructive to consider why a church’s independence on matters “of faith and doctrine” requires the authority to select, supervise, and if necessary, remove a minister without interference by secular authorities. Without that power, a wayward minister’s preaching, teaching, and counseling could contradict the church’s tenets and lead the congregation away from the faith. The ministerial exception was recognized to preserve a church’s independent authority in such matters.

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

Advantage Member Exclusive

Reopening Your Church during the Pandemic—A Discussion of Church Management Issues

On-Demand Webinar: 10 questions that church leaders face right now when it comes to reopening their buildings during the COVID-19 pandemic.

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

Church Law & Tax Advantage Members get a front-row seat to a recent panel discussion exploring 10 questions that church leaders face right now when it comes to reopening their buildings during the COVID-19 pandemic.

Matthew Branaugh, content editor for Church Law & Tax, hosted the breakout session, which occurred immediately following a leadership roundtable discussion on June 30, 2020, titled, “Reopening Your Church.” Branaugh was joined by:

Don’t miss these highlights from their conversation, outlined by starting time as an exclusive courtesy to Advantage Members:

1:07: Vonna Laue introduction

1:49: Nathan Adams introduction

2:46: Holly Hammar Lear introduction

3:38: Lear discusses how her church decided to reopen its building, including:

  • the factors contributing to the decision, such as health department recommendations and case counts; and,
  • the steps her church has taken as a part of reopening, including adding an additional service and determining a policy for mask-wearing.

6:20: Should church leaders listen to local, state, or federal officials—or all of the above—when it comes to public-gathering directives? Adams provides an answer, including:

  • an explanation on the hierarchy of government rules, laws, and ordinances; and,
  • common ways churches fall under that hierarchy.

8:57: The pandemic forced many churches to add digital giving options for congregants. As congregations reconvene face to face, will the traditional passing of the plate re-emerge? And will those recently added digital options fade away? Laue explores both of those questions, plus takes a big-picture view on the internal controls needed to ensure new ways of taking physical collections—as well as those of the digital variety—don’t create new vulnerabilities for churches.

12:21: Lear describes the precautions her church took before, during, and after restarting in-person services, drawing upon her experience in the medical field to shape the church’s communications, traffic flows, building signs, offering collections, the administration of communion, and more.

15:41: What happens if someone attends a church service and becomes ill with COVID-19 soon after? Adams explains the legal duties and the privacy concerns that may arise for church leaders under such a scenario.

18:50: Regarding a possible COVID-19 case within a church, Lear addresses the ways leaders will need to think through who may have been exposed, and what needs to be monitored and communicated going forward.

21:41: Should churches facing significant budgetary challenges begin making big expense cuts now? Laue discusses the giving fluctuations some—but not all—congregations have experienced since the pandemic hit. She also encourages leaders not only to take a cautious, thoughtful approach before making dramatic cuts, but also to evaluate ways to reinforce their cash situations before instituting those changes, such as talking with lenders and vendors about flexibility with payment due dates.

26:59: Adams provides a quick overview of employment law issues that churches must bear in mind if there is a point in time when they need to lay off pastors or staff. He briefly describes considerations related to protected classes of workers, the meaning of “employment at will,” and the role of severance agreements.

31:09: What should churches do about toddlers, children, and youth? Lear describes the steps her church took to account for the unpredictability that comes with the congregation’s youngest participants, making certain precautions were taken while remaining as inclusive as possible.

34:06: Temperature-taking has become a common step used by many businesses and organizations as a way to minimize the possibility of sick individuals from entering their buildings. But what privacy concerns and other legal issues arise because of such a practice? Lear talks about the temperature-taking measures, based on her medical experience, as well as other questions churches will want to ask congregants before allowing them to enter. Adams tackles the privacy concerns and reminds leaders of the obligations that can arise when they find out in advance that someone may be ill.

40:45: Concluding thoughts

Stay updated on the latest COVID-19 news and advice from Church Law & Tax, visit: www.ChurchLawAndTax.com/Coronavirus.

IRS Updates Group Exemption Procedure

New guidance with specific application to denominations and churches covered by the group ruling.

The Internal Revenue Service (IRS) has issued a notice with substantial changes to the group tax-exemption procedures. These changes are significant to denominations that have a group ruling and churches that are covered by the ruling.

What is a group exemption and why is it helpful?

The IRS sometimes recognizes a group of organizations as tax-exempt if they are affiliated with a central organization—such as a denomination covered by the group ruling. This avoids the need for each of the organizations to apply for exemption individually. A group exemption letter has the same effect as an individual exemption letter except that it applies to more than one organization.

Group exemptions are an administrative convenience for both the IRS and organizations with many affiliated organizations. Subordinates in a group exemption do not have to file, and the IRS does not have to process separate applications for exemption. Consequently, subordinates do not receive individual exemption letters.

Exempt organizations that have, or plan to have, related organizations that are very similar to each other may apply for a group exemption. Groups of organizations with group exemption letters have a “head” or main organization, referred to as a central organization. The central organization generally supervises or controls many affiliates, called subordinate organizations. The subordinate organizations typically have similar structures, purposes, and activities.

To qualify for a group exemption, the central organization and its subordinates must have a defined relationship. Subordinates must be:

  • Affiliated with the central organization;
  • Subject to the central organization’s general supervision or control; and
  • Exempt under the same paragraph of IRC 501(c), though not necessarily the paragraph under which the central organization is exempt.

Background

In 1980, the IRS issued Revenue Procedure 80-27, which sets forth the rules for obtaining a group exemption. Basically, the central organization submits a letter to the IRS on behalf of itself and its subordinates. The letter includes:

a. Information verifying the existence of the required relationship;

b. A sample copy of a uniform governing instrument (such as a charter, trust indenture or articles of association) adopted by the subordinates;

c. A detailed description of the subordinates’ purposes and activities including the sources of receipts and the nature of expenditures;

d. An affirmation by a principal officer that, to the best of the officer’s knowledge, the subordinates’ purposes and activities are as stated in (b) and (c) above;

e. A statement that each subordinate to be included in the group exemption letter has furnished written authorization to the central organization;

f. A list of subordinates to be included in the group exemption letter to which the IRS has issued an outstanding ruling or determination letter relating to exemption;

g. If the application for a group exemption letter involves IRC 501(c)(3), an affirmation to the effect that, to the best of the officer’s knowledge and belief, no subordinate to be included in the group exemption letter is a private foundation as defined in IRC 509(a);

h. For each subordinate that is a school claiming exemption under IRC 501(c)(3), the information required by Revenue Procedure 75-50.

i. A list of the names, mailing addresses (including ZIP Code), actual addresses (if different) and employer identification numbers of subordinates to be included in the group exemption letter. A current directory of subordinates may be furnished in lieu of the list if it includes the required information and if the subordinates not to be included in the group exemption letter are identified.

Upon receipt of a request for group exemption, the IRS first determines whether the central organization and the existing subordinates qualify for tax exemption. Once the IRS grants the exemption, the central organization is responsible for ensuring that its current subordinates continue to qualify to be exempt; verifying that any new subordinates are exempt; and updating the IRS annually of new subordinates, subordinates no longer to be included, and subordinates that have changed their names or addresses.

Annual updates must contain:

a. Information about changes in purposes, character or method of operation of subordinates included in the group exemption letter.

b. Lists of:

1. Subordinates that have changed their names or addresses during the year;

2. Subordinates no longer to be included in the group exemption letter because they have ceased to exist, disaffiliated or withdrawn their authorization to the central organization; and

3. Subordinates to be added to the group exemption letter because they are newly organized or affiliated or have newly authorized the central organization to include them. Each list must show the names, mailing address (including ZIP Codes), actual address (if different) and employer identification numbers of the affected subordinates. An annotated directory of subordinates will not be accepted for this purpose. If none of these changes occurred, the central organization must submit a statement to that effect.

c. The same information about new subordinates that was required in the initial request. If a new subordinate does not differ in any material respects from the subordinates included in the original request, however, a statement to this effect may be submitted in lieu of detailed information.

With limited exceptions, churches and denominations covered by the group ruling are subject to the same general requirements on group rulings as other organizations. However, churches are not required to file annual updates notifying the IRS of changes in the composition of the group.

Currently, there are more than 4,300 group exemptions covering some 500,000 subordinate organizations. These statistics do not include church group exemptions because they are not required to file annual information reports with the IRS regarding additions and deletions of subordinate organizations from their group exemp­tions. Some church group exemptions cover thousands and even tens of thousands of subordinate organizations. The IRS Advisory Committee on Tax Exempt and Government Entities (ACT) estimates that there are 100,000 to 150,000 churches covered by group exemp­tions.

IRS Publication released in 2019 on group exemptions

IRS Publication 4573 (2019) provides the following helpful clarifications:

How do I verify that an organization is included as a subordinate in a group exemption ruling?

The central organization that holds a group exemption (rather than the IRS) determines which organizations are included as subordinates under its group exemption ruling. Therefore, you can verify that an organization is a subordinate under a group exemption ruling by consulting the official subordinate listing approved by the central organization or by contacting the central organization directly. You may use either method to verify that an organization is a subordinate under a group exemption ruling.

How do donors verify that contributions are deductible under Section 170 with respect to a subordinate organization in a Section 501(c)(3) group exemption ruling?

Subordinate units that are included in group exemption letters are not listed separately in Tax Exempt Organization Search (Publication 78 data). Donors should obtain a copy of the group exemption letter from the central organization. The central organization’s listing in Tax Exempt Organization Search will indicate that contributions to its subordinate organizations covered by the group exemption ruling are also deductible, even though most subordinate organizations are not separately listed in Tax Exempt Organization Search or on the Exempt Organizations Business Master File. Donors should then verify with the central organization, by either of the methods indicated above, whether the particular subordinate is included in the central organization’s group ruling. The subordinate organization need not itself be listed in Tax Exempt Organization Search or on the EO Business Master File. Donors may rely on central organization verification about deductibility of contributions to subordinates covered in a Section 501(c)(3) group exemption ruling.

These two provisions explained above, which were also contained in the prior version of Publication 4573 (2006), are of immense help to churches responding to requests for “proof” of their exempt status.

Requests for proof of exempt status come from a variety of sources, including banks, state and local government agencies, the postal service, and the IRS. In the past, the IRS mailed each central organization a list of its subordinate organizations for verification and return. As of January 1, 2019, the IRS stopped providing these lists to central organizations since, as the IRS explained, the provision of such lists was not required and imposed a significant administrative burden upon it. This makes the above two clarifications in IRS Publication 4573 of critical importance since central organizations no longer have an annual letter from the IRS that can be used to verify the exempt status of its subordinates.

IRS Notice 2020-36 contains substantial changes

In May of 2020, the IRS released Notice 2020-36, which contains substantial changes to the group exemption procedure set forth in Revenue Procedure 80-27. Among the changes and clarifications:

  • A central organization must have at least five subordinate organizations to obtain a group exemption letter and at least one subordinate organization to maintain the group exemption letter thereafter.
  • A central organization may maintain only one group exemption letter.
  • Retains the exception to the Supplemental Group Ruling Information (SGRI) filing requirement originally included in IRS Publication 4573 for central organizations that are churches or conventions or associations of churches. More specifically, a central organization that is a church or a convention or association of churches may, but is not required to, submit the SGRI.
  • A subordinate organization is subject to the central organization’s general supervision if the central organization: (a) annually obtains, reviews, and retains information on the subordinate organization’s finances, activities, and compliance with annual filing requirements, and (b) transmits written information to (or otherwise educates) the subordinate organization about the requirements to maintain tax-exempt status under the appropriate paragraph of § 501(c), including annual filing requirements.
  • A subordinate organization is subject to the central organization’s control if: (a) The central organization appoints a majority of the subordinate organization’s officers, directors, or trustees; or (b) A majority of the subordinate organization’s officers, directors, or trustees are officers, directors, or trustees of the central organization.
  • The descriptions of “general supervision” and “control” apply only for purposes of “this proposed revenue procedure and § 1.6033-2(d) of the Treasury Regulations (relating to group returns).” This is a significant clarification since it will make it less likely that plaintiffs will succeed in holding churches and denominational agencies liable for the liabilities of subordinates on the basis of the requirement in the group exemption procedure that the central organization exercises “general supervision and control” over them.
Richard R. Hammar is an attorney, CPA and author specializing in legal and tax issues for churches and clergy.

Q&A: In Light of the Pandemic, What Should We Include in Our Cash Balances for Forecasting Purposes?

It’s important to remember that liquidity refers to cash available for operations.

With the lingering effects of the COVID-19 pandemic, my church is trying to figure out how to best assess its cash flow going forward. Do you include in your cash-flow forecast your cash reserves and lender-mandated debt service reserves, or do you only include your “operational cash?”

When we’re looking at a liquidity assessment, we’re looking at total liquidity. That is, total cash available for operations. That includes cash reserves that are available for use if needed. The reason we do that is because we’re talking about a scenario such as the one created by the pandemic where a church may need to use its reserves—at least to some extent.
We’ll want to measure all of what we consider to be cash available right now for operations. Whether it’s in your operating account, in highly liquid investments, or in some other account, it is the cash available which can be used for operations.
However, your operating cash does not include restricted cash. For example, it is not your donor-restricted gifts that were given and held for mission trips or for the building fund. Again, it is only your operating cash.
Further, if you have loan covenants as part of your debt agreements that require the church to maintain minimum debt service reserves, keep in mind that failure to maintain the liquidity requirement mandated by a loan covenant is likely an event of default on the loan—which can have very adverse consequences. So, we would not count as available cash any debt service reserves that are maintained due to a legally binding requirement in the church’s loan agreements.

Editor’s note: For more on donor-restricted funds, see chapters 1, 3, and 10 in Mike Batts’s book Church Finance: The Church Leader’s Guide to Financial Operations. He also addresses the proper use of restricted funds in this previous Q&A.

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.

Supreme Court Endorses Some Aid to Parents of Religious School Students

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

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

Montana’s scholarship program

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

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

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

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

The “no-aid” provision and “Rule 1”

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

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

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

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

Petitioners sue the Department of Revenue

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

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

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

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

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

The state supreme court reverses earlier ruling

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

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

The US Supreme Court declares Rule 1 unconstitutional

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

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

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

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

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

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

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

The Court continued:

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

What this means for churches with religious schools

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

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

Q&A: Dynamic Cash-Flow Forecasting is Key to Managing Rapid Change

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

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


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

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

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

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

What dynamic cash-flow forecasts look like

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

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

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

Rolling budgets

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

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

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

Protecting and preserving cash

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

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

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

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

When Does the Clergy-Penitent Privilege Exempt Reporting Child Abuse?

Montana Supreme Court interprets the state’s mandatory child abuse reporting law did not apply and rules in favor of church.

Every state has a child abuse reporting law that requires persons designated as “mandatory reporters” to report known or reasonably suspected incidents of child abuse. Ministers are mandatory reporters in many states, but some states exempt them from the reporting obligation if they learned of the abuse in the course of a conversation protected by the clergy-penitent privilege. This generally refers to communications, in confidence, with a minister in the course of spiritual counsel.

This article explores a decision by the Montana Supreme Court regarding how it interprets the state’s mandatory child abuse reporting law with respect to the clergy-penitent privilege. The court reversed a lower trial court’s $35 million judgment against a church, whose elders decided not to report allegations of sexual abuse by a step-father in the congregation. The court indicated the clergy-penitent privilege exception contained in the state’s abuse-reporting law applied to the church.

Background


Nunez v. Watchtower Bible & Tract Society, 2020 MT 3 (2019)

In 1998, one of three siblings told an elder in her church that her step-father had inappropriately touched and fondled her when she was a child. The elder directed the victim to two other church elders who dismissed her accusations on the grounds that they lacked a confession or a “second witness”—which elders required to substantiate a report of abuse before taking actions against the accused—and there was therefore nothing that could be done. Without recourse, the victim returned home, where her step-father’s abuse escalated to include numerous incidents of rape. His abuse continued until she was old enough to leave home.

In 2004, another sibling told a church elder that the step-father had sexually abused him as a child. Pursuant to the “two-witness” rule, the elder obtained a signed letter from another sibling corroborating the allegations and detailing the step-father’s sexual abuse throughout her childhood. The elder contacted the national denomination with which the church was affiliated and spoke with an attorney in the legal department. The attorney advised him that Montana law did not require him to report the abuse to local authorities. Having received this advice, the elder did not contact the local police to report the abuse.

Instead, three elders formed a “judicial committee” and confronted the step-father about the allegations. After a hearing, the committee believed the victims’ accounts.

Thereafter the committee disfellowshipped the step-father, banished him from the congregation, and informed the congregation detailing the events leading to the step-father’s expulsion. Nevertheless, the step-father requested the local elders to reinstate him to the congregation; a year later they granted his request.

In 2016, two victims (the “plaintiffs”) sued the church for damages stemming from its failure to report the step-father to the authorities. Among other theories, they alleged that the church was negligent per se under Montana’s mandatory child abuse reporting statute. The negligence per se doctrine makes a defendant liable if its actions violate a statute and the violation led to a plaintiff’s injuries. The trial court agreed that the church was responsible for the victims’ injuries on this basis and awarded one of the victims $4 million in compensatory damages and $31 million in punitive damages. The church appealed, claiming that it had no duty to report the abuse.

The Montana child abuse reporting law requires certain professionals and officials to report child abuse to the Department of Public Health and Human Services when they “know or have reasonable cause to suspect, as a result of information they receive in their professional or official capacity, that a child is abused or neglected by anyone.” Clergy are among the professionals required to report under the statute. However, the reporting law exempts clergy from the reporting mandate in some case: “A member of the clergy or a priest is not required to make a report under this section if the communication is required to be confidential by canon law, church doctrine, or established church practice.”

The defendant church claimed that it was excepted from the general mandatory reporting statute pursuant to this exception. The plaintiffs insisted that the clergy exemption did not apply “because the record shows that the church did not in fact keep the report confidential and because church doctrine imposes no requirement of confidentiality.”

The state supreme court reversed the trial court’s judgment in favor of the plaintiffs. It concluded:

We hold accordingly that the undisputed material facts . . . demonstrate as a matter of law that [the church] was not a mandatory reporter [under state law] in this case because church doctrine, canon, or practice required that clergy keep reports of child abuse confidential, thus entitling the church to the reporting exception of the state child abuse reporting law. . . .

This court’s task is to interpret what is contained in the reporting statute as written by the Legislature. We do not opine whether that body could have made a different policy choice that would afford greater protection to child victims. The Legislature is the appropriate body to entertain such policy arguments.

Relevance to church leaders

This case is relevant to church leaders because it directly addresses the role of the clergy-penitent privilege with respect to child abuse reporting laws. Leaders must be aware of who may claim the clergy-penitent privilege. Leaders also must be aware when the privilege may be waived.

Leaders also must be aware of potential civil liability that may arise for failing to report. In this case, the Montana Supreme Court concluded that the church and its clergy were not subject to civil liability for failing to report the plaintiffs’ abuse. Recognition of civil liability would require action by the state legislature.

In many states, clergy who are mandatory reporters, and who fail to report abuse, may be personally liable to victims of abuse assuming that no exception exists. This liability is based on either statute or judicial precedent.

Like the Montana Supreme Court ruling addressed in this article, several courts have refused to allow child abuse victims to sue ministers on the basis of a failure to comply with a child abuse reporting law. A few courts in other states have reached the opposite conclusion.

Key point. Any questions regarding the application of child abuse reporting laws to ministers should be referred to an attorney for guidance and clarification.

Lastly, leaders must note any potential criminal liability for mandatory reporters who fail to report abuse.

The issues raised in this article are covered in greater detail in Richard Hammar’s article, “Child Abuse Reporting and the Clergy Privilege.”

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