How to Talk About Church Salaries

Conversations about salaries are difficult, but they seem to be even more difficult in the

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Conversations about salaries are difficult, but they seem to be even more difficult in the church. Veteran executive pastor David Fletcher has over 35 years of experience with these types of conversations.

In this one-hour webinar, David will give tips on how to have salary conversations with different people in your church – your supervisor, your church board, and your congregation.

Hosted by Church Law & Tax’s Matt Branaugh, David Fletcher will share these key concepts and answer questions from attendees about practical application. Join us!

Can We Lose Our Tax Exemption For Letting An Outside Group Use Our Building?

Seven questions to help understand the potential implications of these arrangements.

Last Reviewed: January 21, 2025

Q: Our church allows a homeschooling organization to meet in our facility one day per week during the school year. In return, the group makes a donation to the church to help us cover the costs of electricity and water. I recently heard that such an arrangement puts our church’s property tax exemption in jeopardy. Is this true?


First, classifying such payments as a “donation” does not necessarily resolve the question, since the Internal Revenue Service (IRS) may conclude that the “donation” is actually rent paid to the church for the use of its facilities. The IRS often says that it is the “economic reality” that controls, not terminology.

Second, whenever a church is considering the rental of some or all of its facilities, there are a number of factors to be considered. Your question is actually one of seven questions that merit attention by your church leaders when weighing arrangements like this one:

1. Would receiving rental income impact our church’s tax-exempt status?

No, so long as the rental activity is insubstantial in nature. Unfortunately, neither Congress nor the IRS has defined “insubstantial.”

2. If receiving rental income does not impact our tax-exempt status, would our church be required to file a tax return and pay taxes on the rental income?

Only if the income represents unrelated business taxable income.

Federal law imposes a tax (equal to the corporate income tax) on the net income generated by a tax-exempt organization from any unrelated trade or business that is “regularly carried on.” This tax is called the unrelated business income tax (or UBIT, for short). Rental income derived from debt-financed property generally constitutes unrelated business taxable income unless the property falls within certain exceptions.

For example, if substantially all (85 percent or more) of the use of any property is substantially related to a church’s exempt purposes, the property isn’t treated as debt-financed property. Related use doesn’t include a use related solely to the organization’s need for income.

Example: unrelated debt-financed property

If less than 85 percent of the use of the property is devoted to exempt purposes, only that part of the property that is not used to further exempt purposes is treated as unrelated debt-financed property.

Even if a church’s rental activities are subject to the tax on unrelated business income due to the property being debt-financed, there are three additional observations to note. First, the tax is a prorated tax.

This means that only a portion of net rental income is taxable. The taxable portion of net income is determined by multiplying both the revenue and the applicable expenses by a ratio—average acquisition indebtedness during the year divided by the average tax basis of the property during the year. Acquisition indebtedness is debt incurred in connection with the purchase or improvement of the property.

For example, if the average acquisition indebtedness on the rented property during the year were half the property’s tax basis, then only half of the net rental income is subject to the unrelated business income tax. (Half of the revenue and half of the expenses would factor into the calculation.)

Second, the tax is assessed against net income from the taxable rental activity. This means the church is entitled to deduct applicable expenses. This would include a number of items, including an allocated portion of insurance, utilities, custodial services, and so on. Third, there is a $1,000 exclusion, meaning that the first $1,000 of net taxable income is excluded from tax.

A Form 990-T must be filed with the IRS if your church generates $1,000 or more of gross income from an unrelated trade or business.

3. Would allowing a for-profit entity to use church property threaten the church’s property tax exemption?

Possibly, depending on the state in which you live. See Table 12-4 in my annual Church & Clergy Tax Guide for the relevant sections of the property tax exemption statutes of all 50 states.

Note that in some cases the full or partial loss of your church’s property tax exemption may be avoided if the “rent” is characterized as a “facilities use fee” that is designed to recover the costs to the church of providing the property. You will have to check with the tax assessor or a real estate attorney about this.

4. What about liability concerns?

You must assess the increased risk of legal liability associated with the rental of your property. Some risks may be too great to even consider, especially when you consider the relatively modest rental income that will be received. Any rental activity involving minors represents the highest risk. The lessee must provide evidence of insurance in an amount that is acceptable to you. The church should be listed on the lessee’s liability policy as a named insured. You also should check with your church insurer about additional coverage under your policy.

5. Is the rental activity a permitted use under our church’s zoning classification?

Your church needs to verify that the use of its property by an outside group is permissible under zoning law. For example, if you rent your property to a childcare provider, is this a permitted use in your zoning classification? Possibly not. You will need to check with your local zoning authorities, or an attorney, about this.

6. Should we require the outside group to sign a facilities use agreement?

It is possible for a church to be liable for injuries that occur during the use of its premises by an outside group since it is the owner of the premises. This risk can be reduced by adopting various precautions, including the following:

  • Have the outside group sign a “facilities use agreement” that (1) provides the group with a mere license to use the property, (2) contains a hold harmless and indemnification clause, and (3) states that the church provides no supervision or control over the property when being used by the group. This document should be prepared by an attorney.
  • Have the church named as an additional insured under the group’s liability policy.
  • Review the group’s liability policy to ensure that it provides adequate coverage and does not exclude sexual misconduct.
  • If the group’s activities will involve minors, have a written acknowledgment from the group that all workers have been adequately screened. Fifth, check with the church insurer to determine coverage issues in the event the church is sued as a result of an accident or injury occurring during the group’s use of the property.

7. Will allowing outside groups to use our church building subject us to public accommodations laws?

It is possible. An activity like this one by your church may make it subject to local, state, and federal public accommodations laws, but it requires a more detailed analysis. You can find more insights in my ChurchLawAndTax.com article addressing a key decision by a federal court in Idaho. Your church also will want to consult with a qualified local attorney who can review the language of the relevant statutes and analyze them in relation to your church’s activities.

The bottom line is that the rental of your church property raises a number of important questions, and may expose the church to significant liability. You must decide if all of these risks are worth the minimal amount of rent that your church will receive.

One final thought: Sometimes a church allows groups to use its facilities free of charge. Doing so can still expose a church to a number of the concerns outlined above—such as local zoning requirements and various liability issues.

Get more help with navigating the use of your church building by outside groups through the downloadable resources Managing Church Facility Use , Understanding Church Insurance, and Church Issues: Same-Sex Marriage and Gender Identity.

Fraudulent Email Scheme Costs Ohio Parish $1.75 Million

Two lessons for church leaders to draw from this unfortunate story.

A Catholic parish in Ohio was a victim of a major fraud perpetrated through the use of fake emails. According to news reports, the church was in the midst of a large construction project. Fraudsters used emails that appeared to originate from church workers’ email accounts to convince other church workers to change the bank account routing information for the church’s construction company.

Misdirected wire transfers

As a result of changing the bank account information, the parish said wire transfers worth $1.75 million were never received by the construction company.

Rather, the funds were misdirected to a separate bank account, out of which the fraudsters swept the funds. The church discovered the theft when the construction company contacted the church and inquired about overdue payments. The church said it immediately contacted local police, the construction company, and the bank.

The Federal Bureau of Investigation (FBI) was later brought in.

Methods use not known

Because news accounts at the time and information issued by the church refer to both “hacking” and “spoofing,” it is not clear whether the perpetrators actually “hacked” the email accounts of church workers or “spoofed” them.

If the fraudsters actually hacked the church workers’ email accounts, then the emails instructing other church workers to change the bank account information were indeed from within the church’s internal email system (although not actually sent by the workers from whom they appeared to come).

If the email accounts were spoofed, then the emails may have appeared to come from within the church’s system, but a closer look at the sender information should have revealed that they did not.

Important lessons for churches

Either way, there are important lessons in this scenario.

One, any email communications that request or affect significant financial transactions or transfers for a church should be independently verified using means other than email (personal conversations, phone calls to known phone numbers of the persons thought to be sending the messages, and so on).

And two, with any electronic disbursements made by a church, it is also important to independently verify the accuracy of the recipient’s bank account information prior to sending funds—especially when the transfers are large in amount.

Here is a link to a news account covering this incident.

Adapted from a post originally published by Batts Morrison Wales & Lee (BMWL). Used with permission. Michael Batts, Jr. is the Director of Systems Innovation and Security for BMWL. Mike Lee is a partner and the National Director of Audit & Assurance services for BMWL. Mike Batts is the Managing Partner of BMWL and an editorial advisor for Church Law & Tax.

Payroll and Benefits for Dual-Role Church Employees

When nonexempt employees split their time between the two parts, overtime can occur.

Q: An employee splits his time between teaching preschool (24 hours per week) and serving as a custodian (16 hours per week). Our contract for preschool teachers doesn’t include benefits whereas our contract for other church employees, working more than 32 hours per week, are eligible for benefits. In total, he works 40 hours a week. Does that make him eligible for benefits as a full-time employee? Also, how do we handle overtime pay?


When a church also operates a preschool or school, the two parts of the church frequently have differing employee handbooks, benefits, and compensation structures.

This dual nature arises from the state regulations imposed on daycare centers or preschools and schools.

Let’s first address the issue of overtime.

The US Department of Labor views the church and its preschool or school as one employer. When nonexempt employees split their time between the two parts, overtime can occur. The church will owe overtime every time a nonexempt employee works more than 40 hours in a week (more than 8 hours in 24 hours in California).

Assuming the employee is paid a different rate when working for one part of the church than when working for the other part, the church will calculate overtime using a blended hourly rate.

For example, the employee is paid $20 per hour while working for the church as a custodian but $10 per hour when working for the preschool. If the employee worked 30 hours for the church and 20 hours for the preschool, the church owes the employee for 10 hours of overtime pay.

Let’s first figure his base pay for each job: 30 times $20 per hour equals $600 for his custodial work; 20 times $10 per hour equals $200 for his preschool work. His base pay for this week, then, is $800. Now let’s figure his per-hour blended rate by dividing the base weekly pay by the hours worked: $800 divided by 50 equals $16 per hour for the blended rate. Next the church needs to calculate the overtime pay. Overtime pay is computed at 150 percent of the hourly rate. Since the church included the hourly rate for the 10 hours of overtime in the base weekly pay, we only need to add the remaining 50 percent of the blended hourly rate to the weekly pay. The church must add $16 times 10 hours times 50 percent. This, then, equals overtime pay of $80. (You can find the DOL’s guidance on overtime pay here.)

As for benefits, the IRS and state benefit laws will also view the church as a single employer for fringe benefits.

The church needs to check the terms and conditions of each fringe benefit to determine the employee’s eligibility to participate.

Many fringe benefits must be available to qualifying employees without discrimination—based on federal and state fringe benefit laws.

The church must combine the hours to determine whether the shared employee has inadvertently become eligible for a fringe benefit under either part of his employment.

For example, if the church offers a qualified retirement benefit under Section 403(b), the church must offer employees access to the retirement benefit if an employee works 1,000 hours or more during a calendar year. T

he hours worked are combined between the preschool and church to determine whether the church must offer access to this retirement benefit.

You should also verify that he has other group health insurance since he declined your group health insurance. If he is not enrolled in another qualified group health insurance plan, he cannot opt out of your plan per current rules under the Affordable Care Act.

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

7 Radically Simple Principles for a Financially Healthy Church

CPA Mike Batts shares insights on 7 key principles for maintaining a financially healthy church.

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“It all starts with mission and purpose.” These opening words by author Mike Batts in the updated and revised second edition of the book, Church Finance, sum up the proper role of financial administration in the church.

In this webinar, Mike explains 7 radically simple principles for having a financially healthy church. These principles will help you solidify your church’s financial foundation and provide a strong platform for growth.

Hosted by Church Law & Tax’s Rob Toal, Mike Batts shares these key financial concepts from his book with practical application.

Who Can Be an Authorized Signatory for Church Documents?

Understand key guidelines on authorized signatories for church documents and the implications of unauthorized signatures.

Last Reviewed: January 25, 2025

Understanding who can legally sign church documents is vital for avoiding contract disputes and personal liability. Learn key considerations and case studies to guide your church’s practices.

  • Personal Liability: Clergy who sign without proper authorization may be personally liable.
  • Legal Authority: Only those explicitly authorized can sign on behalf of the church.
  • Board Responsibilities: Boards must comply with bylaws and governing documents.

Background and Case Study

In Jenkins v. Refuge Temple Church of God (2018), a South Carolina court ruled a stipend agreement unenforceable because board members lacked authority. This highlights the importance of adherence to church bylaws and proper election of board members.

Case Findings

  • The agreement was invalid due to improperly appointed board members.
  • The court applied “neutral principles of law” to determine contract validity.

Practical Guidelines for Church Leaders

  • Ensure all contracts are authorized by the church board or governing body.
  • Verify compliance with bylaws and denominational guidelines.
  • Always sign in a representative capacity, explicitly stating your role (e.g., “Pastor John Doe, Authorized Agent”).

Frequently Asked Questions

1. What is an authorized signatory?

An authorized signatory is a person legally empowered to sign documents on behalf of an organization, such as a church.

2. What happens if someone signs without authorization?

Unauthorized signatories may be personally liable for any breaches or disputes arising from the agreement.

3. How can churches ensure proper authorization?

Review governing documents, bylaws, and legal resolutions before signing any contracts.

4. Are digital signatures acceptable for church documents?

Yes, but they must be securely controlled to prevent misuse or fraud.

Case Study: Electronic Signatures and Risks

One church faced significant financial losses due to misuse of digital signatures. Proper safeguards and audits are essential to prevent embezzlement and fraud.

Key Takeaways

  • Always verify the authority of signatories for legal and financial documents.
  • Adhere strictly to bylaws and denominational policies.
  • Consider a CPA audit to improve internal controls and reduce risks.

For more resources on managing church finances and legal matters, visit Church Law & Tax.

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

Determining Financial Policies for Your Church

How to identify the policies needed for sound financial management.

Last Reviewed: May 9, 2025

Churches often wrestle with which policies to adopt. A well-crafted policy can enhance compliance, protect the church, and build trust among members. However, a poorly designed policy may create more problems than it solves.

This article will help churches determine:

Which financial policies are essential;
Which policies may be beneficial under specific circumstances;
Key considerations before adopting a new policy.


Key Considerations Before Adopting a Policy

Before drafting or implementing a policy, churches should ask:

Will it help ensure compliance with the law?
Does it protect the church and its members?
Will it enhance the church’s ability to fulfill its mission?
Does it foster confidence and trust among congregants?

Some aspects of financial operations—such as expense reimbursements and internal controls—may be effectively managed through staff procedures instead of board-approved policies.

💡 A Note on Risk:

  • More policies = More monitoring and enforcement.
  • Failing to follow an adopted policy can increase liability more than not having a policy at all.
  • Each church must strike the right balance between oversight and flexibility.

That said, some financial policies are critical for every church, while others should be considered based on specific needs.


Essential Financial Policies for Every Church

1. Budget Administration Policy

Why it matters: The budget is one of the church’s most important financial tools.

What it should include:

  • Process for approving and administering the church’s budget;
  • Oversight for operating, capital, and debt-related expenditures;
  • Procedures for handling budget overages.

This policy can be outlined in bylaws or a separate board-approved document.


2. Conflicts-of-Interest Policy

Why it matters: Churches must avoid financial transactions that create ethical concerns or violate tax laws.

What it should address:

  • When leaders (such as pastors, board members, and senior staff) have a financial interest in church transactions;
  • Restrictions under federal tax law and state nonprofit laws;
  • Public perception of financial dealings (even if legally sound).

📌 Example: A board member selling property to the church at a discount may seem beneficial—but could still raise scrutiny. A well-drafted policy ensures transparency and integrity.


3. Executive Compensation Policy

Why it matters: Church leaders must not set their own salaries, and compensation must comply with federal tax laws.

What it should include:

  • The process for setting and approving compensation;
  • Documentation requirements for legal compliance;
  • Ensuring fair comparisons to similar roles in other organizations.

Potential consequences: Noncompliance with federal guidelines can lead to tax penalties and reputational harm.


4. Fraud, Dishonesty, and Whistleblower Protection Policy

Why it matters: Churches need clear protections against unethical behavior and safe reporting mechanisms.

Key components:

  • Explicitly prohibits fraud and financial misconduct;
  • Establishes confidential reporting channels;
  • Protects whistleblowers from retaliation (as required by Sarbanes-Oxley Act);
  • Defines oversight responsibility (e.g., a Compliance Officer or Audit Committee).

Tip: A well-drafted policy encourages transparency and discourages financial misconduct.


5. Document Retention Policy

Why it matters: Federal and state laws require record-keeping compliance for tax, employment, and financial reporting.

What it should address:

  • Retention timelines for key financial documents (e.g., tax records, donor data);
  • Legal compliance with IRS and regulatory agencies;
  • Procedures for secure disposal of outdated documents.

6. Donor Privacy Policy

Why it matters: Donors want assurance that their personal and financial information is protected.

What it should include:

  • How donor data is collected and stored;
  • Whether information will be shared with third parties;
  • How donors can opt out of specific uses of their data.

💡 Best practice: Make the donor privacy policy easily accessible on the church’s website.


7. Board Approval for Debt and Financial Obligations

Why it matters: Churches should have clear oversight on borrowing and contractual commitments.

What it should require:

  • Board approval for issuing debt above a set threshold;
  • Guidelines for approving leases, mortgages, or liens;
  • Whether a supermajority vote (e.g., 75 percent) is needed for large financial decisions.

This policy can be in bylaws or a standalone document.


Policies to Consider Based on Church Needs

1. Gift Acceptance Policy

Why it matters: Some gifts (e.g., real estate, business interests, restricted donations) require careful evaluation.

What it should address:

  • Criteria for accepting or declining gifts;
  • Who in the church reviews and approves non-cash donations;
  • How naming rights or restrictions will be handled.

🔹 Ideal for: Churches that frequently receive non-traditional or restricted gifts.


2. Executive Expense Reimbursement Policy

Why it matters: Prevents misuse of church funds for personal expenses.

What it should include:

  • Clear guidelines on eligible expenses;
  • Restrictions on alcohol, first-class travel, entertainment, and personal spending;
  • Required documentation (e.g., receipts, approval process);
  • Deadlines for submitting reimbursement requests with the required documentation (e.g., not more than 60 days after the expense gets incurred);
  • Deadlines for returning excess reimbursement amounts (e.g., not more than 120 days after an excess reimbursement gets paid).

🔹 Best for: Churches with multiple leaders incurring expenses on behalf of the church.


Churches may need additional policies depending on state laws and unique circumstances.

📌 Examples:

  • Investment Policy (if managing large assets or endowments);
  • Fundraising and Solicitation Policy (for handling public donations);
  • Use of Church-Owned Vehicles Policy (for liability protection).

Consult legal counsel to determine specific requirements for your church.


Final Thoughts

Every church must evaluate which policies are necessary based on its size, structure, and financial complexity.

Start with the essentials (budget, conflict of interest, fraud protection).
Add policies as needed for financial oversight and risk management.
Review policies regularly to ensure compliance and effectiveness.

Before adopting any policy, church leadership should consult with legal counsel to tailor it to the church’s unique needs.

We’ve used a combination of AI and human review to make this content easier to read and understand.

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.

Best Practices for Avoiding Cyberliability Problems

These best practices can help prevent cyberliability problems, including data breaches.

Last Reviewed: August 28, 2024

No amount of cyberliability insurance coverage can protect a church against a damaged reputation and loss of trust. That’s why it’s important to take steps to keep data breaches and other technological mishaps from happening in the first place. “Prevention is extremely important, and it doesn’t have to be that expensive,” stressed Nick Nicholaou, co-author of Church IT, Third Edition.

Something as innocent as offering free public wireless networking can get a church in trouble, according to Nicholaou.

Nicholaou gave an example from several years ago. A Missouri church neither password-protected nor adequately managed its open Wi-Fi by turning it off when it wasn’t needed. “There was a guy that was pulling into their parking lot in the evenings, and he was distributing child porn through their public Wi-Fi connections,” Nicholaou said. “When the FBI determined what the IP address the child porn was coming from, they knew it was such-and-such church, so they swooped in and confiscated all the computers” and the church’s servers.

Even though no one with the church was involved in the crime, the church ended up on the news and staff members lost access to their computers for months. “That was a very heavy cost for that church, and it could have been prevented very easily and for almost no cost,” he said.

Along with addressing potential hacking and cybercrimes, churches also must work hard to maintain their integrity in copying and sharing information online, said Frank Sommerville, an attorney and senior editorial advisor for Church Law & Tax. “No church would knowingly steal someone else’s property and use it in their newsletter,” he said. “But [they think], ‘Oh, it’s on the internet, so it must be free.’”

In reality, most copyright laws do apply to churches, said Susan Fontaine Godwin founder of Christian Copyright Solutions. “Many churches and church leaders have a lack of knowledge,” she said, “and they sometimes just don’t even think about the way they might be using copyrighted material, and that they could be at risk of infringement.”

“There are some exemptions which cover churches and religious organizations,” she added. “But for the most part, a church would be viewed under the copyright law pretty much in the way that any business or organization would.”

Another crucial issue for churches to take into consideration is member privacy, according to Sommerville. He cited the case of a church that posted Vacation Bible School pictures and then discovered that some of the children were part of a family in a witness protection program.

“What we recommend is, if you’re going to take pictures, whether it’s broadcasting your Sunday services or Sunday school activity, you post signs in your parking lots and at your entrances,” advised Sommerville, noting that “the signs give people an opportunity to turn around and go home if they don’t want to be photographed or recorded.”

Jeremy Thompson, an information security expert, offers these tips:

  • Engage third parties to host payment information and Social Security numbers so that this sensitive information does not reside with the church. Utilize established firms who have an established presence. Do not look to be anyone’s biggest customer. Find someone for whom these transactions are a core competency. It may be your local financial institution, it may be a niche-specific provider, or it may be a nationwide presence, like PayPal.
  • Use strong security defense tools to protect your device and data. Enabling software firewalls on your device will help fend off hacking attempts and use of encryption for sensitive data is the best method to protect it, especially if the data must be stored on a computer by a church staff member (for example, a youth pastor who needs to bring medical information about youths on his laptop for a missions trip overseas). Keeping antivirus, anti-malware up to date and having a personal firewall enabled are the bare minimum tactics you should always consider when connecting to a public network or internet. Ensure all software has current security patches or fixes applied. Use strong passwords on all laptops and desktop computers, and ensure all accounts have strong passwords. When possible, utilize multifactor authentication, such as a fingerprint swipe or “soft token,” and use disk encryption to protect sensitive information.
  • Educate staff to exercise caution when opening and clicking through email. Be suspicious of email you aren’t expecting, either based on the sender or content. Do not click on unfamiliar links. If you have doubts, follow up with the sender via a separate, new email (not a reply) or via phone to verify the legitimacy of a request. Follow the safety practices outlined by the National Cyber Security Alliance.
  • Develop prayer request distribution best practices. Keep any personal or sensitive details out of the distributed prayer request. Do not pass along anything other than publicly available information without written consent. (You can learn more about privacy rights at PrivacyRights.org.)
  • Establish or enforce a social media use policy. A social media policy should include a list of do’s and don’ts to guide acceptable behavior. It should specify who can publish content on the church’s behalf. It should give guidelines as to the use of parishioners’ names or sensitive information. Social media are more akin to a press release rather than a church newsletter, so keep in mind that your messages and posts may be read by the general public, as well as your members.
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Beware of This “Donor” Scam

Why a refund request for a donation should ring alarm bells.

Last Reviewed: May 8, 2025

Imagine this:

A very kind but anxious fellow named Tom calls your finance office and says he accidentally donated $5,000 to your church when it should’ve only been $50.

Tom says he’s on a fixed income. He pleads for the church to refund him the $4,950 difference. The church checks its online gifts and sure enough, there it is: an online ACH gift from Tom, a new donor, in the amount of $5,000.

Having verified the donation, the church refunds the $4,950 via ACH.

Two days later, the bank alerts your church that the initial ACH for $5,000 from Tom was rejected for insufficient funds, and issues a chargeback against the church’s bank account for the $5,000.

And since Tom’s phone number is suddenly disconnected, your church realizes it has been scammed.

This happens all the time to American nonprofits. There are variations to this scam–maybe someone puts a check in the offering plate, waits until it’s been deposited, then calls the church to claim they wrote it for the wrong amount, and asks for an immediate electronic refund.

But the scam is rooted in the lag time between when a payment is made and when it clears the banking system.

Be Alert to Unusual Refund Requests

Refund requests for charitable contributions should raise immediate red flags. These requests are highly unusual because:

  • A donation typically involves giving up ownership and control of the funds.
  • Nonprofits are not free to return contributions simply because a donor asks.

Example:
Imagine a donor gives a large sum that’s used for a major initiative. If they later request a refund, the organization could be left in a serious financial bind. If this became common practice, nonprofits would struggle to function effectively.

When a Refund May Be Appropriate

There are rare cases when a refund might be justified—such as when a donor accidentally gives more than intended. In such situations, the organization may have a moral (and possibly legal) responsibility to correct the mistake.

But proceed with caution:

  • Confirm the error was truly accidental.
  • Ensure the organization itself isn’t being targeted by a scam.

How to Protect Your Organization

To reduce risk, take these simple but effective steps:

  1. Create a dedicated team to manage donation refund requests.
  2. Train the team on common refund scams and red flags to watch for.
  3. Never issue a refund until the original funds have:
    • Fully cleared the banking system, and
    • Been confirmed as settled and secure.

Final Thought

A clear policy and basic awareness go a long way. By staying vigilant and enforcing proper procedures, your organization can avoid falling victim to donation refund scams.

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

We’ve used a combination of AI and human review to make this content easier to read and understand.

Church Employment and Ecclesiastical Abstention: A Key Legal Case

A federal court case highlights the balance between church employment practices, Title VII protections, and the ecclesiastical abstention doctrine. Discover key legal insights and best practices for handling doctrinal and moral terminations.

Last Reviewed: January 28, 2025

Background

A federal judge in March 2019 dismissed a lawsuit that was brought against an Alabama church after it fired a pregnant woman who worked as a custodian in the church’s daycare.

In the lawsuit and related testimony, the woman contended she was fired because she was pregnant, a discriminatory act barred by Title VII of the Civil Rights Act of 1964.

Fired for behavior, not pregnancy

Church and daycare officials said the firing was not based on the woman’s pregnancy, but rather, her violation of its policies pertaining to sex outside of marriage, as well as efforts by her to “sow discord” among other workers.

The church initially filed a motion to have the lawsuit dismissed under the “ecclesiastical abstention doctrine.”

The doctrine, which has developed through court decisions interpreting the First Amendment, essentially prevents civil courts from intervening in disputes that would require those courts to evaluate theology, church discipline, or moral standards.

But US Magistrate Judge Herman Johnson Jr. denied that motion, indicating he believed enough facts existed in the case to allow a court to make a decision without requiring it to evaluate theological or moral standards.

Hammar’s analysis

As attorney and senior editor Richard Hammar noted in his analysis of the judge’s decision, even though the “ecclesiastical abstention doctrine generally bars the civil courts from reviewing a church’s termination of an employee based on a violation of church doctrine, the courts are not prevented from ensuring that this was the actual basis for the church’s decision, rather than a pretext.”

With the case set to move forward, the church then filed a motion to have the lawsuit dismissed under a federal court rule that allows a judge to evaluate the undisputed facts in the case in the manner most favorable to the “nonmoving party”—in this case the woman—and determine whether it should still proceed.

Again, the church argued the ecclesiastical abstention doctrine should apply because it believed the firing was based on a moral violation. With this motion, Judge Johnson determined the dismissal of the lawsuit was appropriate.

“After reviewing the evidence before the court, [the woman] fails to establish that a reasonable factfinder may determine [the church] fired her because of her pregnancy,” the judge wrote.The judge also explained:“[T]he ecclesiastical abstention doctrine incites the subject matter jurisdiction of the court to adjudicate [plaintiff’s] claim. … [T]he facts regarding the ecclesiastical abstention determination comprise the same facts governing the Title VII pregnancy discrimination claim. … [T]he court’s authority to exercise subject matter jurisdiction over [the woman’s] claims turns on whether there exists any evidence in the record—taken in the light most favorable to [the woman] and according due regard for any genuine issue of material fact—that would enable a reasonable factfinder to determine [the church] discharged [the woman] because of her pregnancy rather than its religious doctrines. Based on the following analysis, there exists no such evidence.”

The Church Law & Tax Take

Before any church fires a nonministerial employee for a doctrinal or moral violation, it should consult with legal counsel.

Additionally, church leaders should review the specific facts highlighted in Judge Johnson’s opinion to make certain these types of policies and practices are consistently followed and/or observed with all nonministerial employees:

Fact 1

During the meeting in which the woman was fired, church officials specifically told her the church was “discharging her because she violated religious doctrines regarding sexual conduct and cohabitation outside of marriage,” the judge wrote.

Fact 2

While the woman contended she was told the termination was based on her pregnancy, she could not remember any other facts about the conversation and could not contradict or impeach the church officials’ testimony regarding the violation of religious doctrines. Additionally, the woman described a sense of “moral condemnation” after her discharge, which the judge believed reinforced the basis of the firing was the violation of religious doctrine, not “for merely being pregnant.”

Fact 3

Prior to the termination, the daycare director spoke with the woman and the conversation included a statement about the Bible’s position on premarital sex, serving “as a strong indication that religious doctrine underlies [the church’s] justification,” the judge said.

Fact 4

The church’s director of childcare, who was involved with the termination meeting, recorded a “near-contemporaneous account” of that meeting, which the judge found to contain further evidence supporting the church’s rationale.

Fact 5

The church offered evidence it previously fired employees—both “male and female, pregnant and non-pregnant”—who were engaged in sexual misconduct. The church also offered evidence of other women it employed who were married, became pregnant, and did not lose their jobs. This evidence showed the church’s actions occurred because of “behaviors it deems immoral, not evidence of impermissible gender discrimination based upon pregnancy,” the judge wrote. Also, to further scrutinize moral behaviors, such as sex before marriage, the judge said, would require the court to analyze the church’s religious doctrine, violating the ecclesiastical abstention doctrine.

Fact 6

Lastly, the woman signed a document during the application process that included the church’s “spiritual requirements for employment.”

To go deeper on employment discrimination issues, check out attorney and senior editor Richard R. Hammar’s Pastor, Church & Law, Fifth Edition.

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

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

Protecting Youth in the #MeToo Era

In this one-hour event, attorney Richard R. Hammar—author of the Reducing the Risk child abuse

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In this one-hour event, attorney Richard R. Hammar—author of the Reducing the Risk child abuse prevention program for churches—joins editor Matthew Branaugh to discuss the screening, selection, and supervision measures churches must implement to maintain safe and effective youth ministries.

As public awareness of child and youth sexual abuse continues to expand, particularly through the highly visible #MeToo and #ChurchToo movements, church leaders must remain vigilant in their efforts to reduce and eliminate vulnerabilities that can bring harm to children and youth.

The presentation includes processes to use when screening and selecting staff and volunteers who work with youth, as well as supervision measures, including policies and guidelines for transportation, overnight events, and social media and mobile device interactions, as well as counseling.

Taking a Church Vote in 5 Easy Steps

What you need to know to keep a meeting moving along.

Chairing a meeting is harder than it looks. And at times parliamentary procedure doesn’t make that job any easier. Keeping track of what motion is on the floor and who to recognize next is tough. Taking a vote the proper way might seem like a luxury.

Well, as a professional, I’m here to tell you it’s not. Following a pattern and using consistent language to take a vote can do wonders to move your meeting along. Here’s a tried-and-true method.

Voting Step 1: Tell members that it’s time to vote.

Once discussion is over, give the members a heads-up that it’s voting time.

Say this: “There is no further discussion. We will now take a vote.”

Voting Step 2: Tell members what motion they’re voting on.

This is a necessary but often-skipped step. I know you think that members are so entranced by the floor debate and your flawless leadership skills that they know precisely what motion is on the floor for a vote. Let me tell you—they may be looking at you, but they’re thinking about their fantasy football team, not the meeting. So, help everyone out and remind members what they’re voting on before you ask them to vote.

Say this: “The motion on the floor is that we hold a bake sale on January 31 to raise funds for the local homeless shelter.” OR “We are voting on the following motion: that we hold a bake sale on January 31 to raise funds for the local homeless shelter.”

Voting Step 3: Ask members who is in favor of the motion and who is opposed.

You’ve told everyone it’s time to vote and what they’re voting on. Now, ask them to vote.

Say this: “All those in favor, say ‘aye.’ All those opposed, say, ‘no.’” OR “All those in favor, please rise. Be seated. All those opposed, please rise. Be seated.”

(P.S. Read my earlier post to make sure you don’t screw up this step.)

Voting Step 4: Announce the results of the vote.

Tell members who won.

Say this: “The ‘ayes’ have it, and the motion is adopted.” OR “The ‘nos’ have it, and the motion is not adopted.”

Voting Step 5: Announce the effect of the vote.

This step just clarifies what will happen as a result of the vote. All you have to do is tell people whether you will or won’t be doing what the motion said.

Say this: “We will hold a bake sale on January 31 to raise funds for the local homeless shelter.”

Maybe you read these steps and think, overkill—as in, this will take forever and complicate life.

Well, before you write it off, can you just give it a try? Obviously, it’s more words than just saying, “Ok, let’s vote. Who’s in favor? Awesome. Let’s have a bake sale.” But I promise, the extra words are worth it because they keep everyone on the same page, saving you the trouble of getting everyone caught up, especially the guy who was thinking about his fantasy football team. And the consistency of the wording sets your members at ease because they know what to expect. Process helps everyone.

This post first appeared on The Law of Order. Used with permission.

Related resource: Church Governance: What Leaders Must Know to Conduct Legally Sound Church Business

Sarah E. Merkle is a professional parliamentarian and presiding officer. One of five lawyers worldwide to have earned the credentials Certified Professional Parliamentarian-Teacher (CPP-T) and Professional Registered Parliamentarian (PRP), she helps boards, associations, corporations, and public bodies navigate rules applicable to governance and business meetings.

Unpaid Church Payroll Taxes: A Hidden Liability for Churches and Leaders

A recent case in the for-profit world underscores the potential threat.

“A company’s CFO is liable for its past-due employment taxes, a court says. He had control over the company’s bank account and oversaw all aspects of the firm’s operations and finances, including payroll, tax return preparation and personnel matters. He knew that the firm failed to deposit payroll taxes and file tax returns when due. He had check-signing authority and paid creditors before the IRS. That makes him liable for the tax shortfall” (The Kiplinger Tax Letter, Feb. 8, 2019).

The Church Law & Tax Take

The case referenced by The Kiplinger Tax Letter involved a motion for summary judgment by the government against the company’s CFO, a certified public accountant who was caught in 2009 embezzling from the company. The CFO’s actions resulted in more than five years of unpaid payroll withholding taxes by the company, or more than $11 million total. Throughout the scheme, the CFO told the company’s board the company was financially strong and meeting all of its tax obligations.

The CFO was charged with first-degree felony theft of property worth over $200,000 in 2013, pled guilty, and was sentenced to 10 years in prison. Separately, the IRS instituted $4.3 million in penalties against the company’s founder, indicating he faced personal liability as a “responsible person” of the company. The estate of the founder, who had since died, legally challenged the penalties, prompting the government to file a counterclaim naming both the founder and the CFO. Earlier this year, a federal district court in Texas found the now-imprisoned CFO was a “responsible person” and ruled his “failure to pay taxes was willful,” making him responsible for the $4.3 million, plus interest.

Why is this issue relevant to churches? The IRS watches this issue closely, doling out billions of dollars in fines and penalties for unpaid employment taxes every year. This means pastors and church board chairs must make certain all employment-related taxes are being withheld and remitted, on time and in full, every quarter. Failure to do so can lead to fines and penalties for both churches and individuals alike.

A new article on ChurchLawAndTax.com further illustrates the importance of this topic. One 200-member congregation owed $350,000, including penalties and interest, for unpaid payroll taxes due to a financial secretary’s embezzlement scheme. Other churches get hit with penalties because leaders sometimes mistakenly assume they can dip into withholdings to cover other operational expenses, which is illegal. And still others do not closely monitor the third-party vendors hired to handle payroll services, only to later learn the vendors mishandled—either intentionally or unintentionally—the withholdings.

Learn more about this crucial matter in “When Churches Neglect Payroll Taxes,” on ChurchLawAndTax.com. Also get more help on payroll matters through CPA Elaine Sommerville’s book, Church Compensation: From Strategic Plan to Compliance.

Could You Raffle Away Your Tax-Exempt Status?

Insights on a common misconception that gaming is a “charitable” activity

Last Reviewed: October 30, 2024

Congregations that raise funds through raffles, bingo nights, or other games of chance would be wise to familiarize themselves with IRS Publication 3079, “Tax-Exempt Organizations and Gaming.” Here is an excerpt that specifically addresses 501(c)(3) organizations—including churches:

An organization may qualify for exemption under IRC Section 501(c)(3) if it is organized and operated exclusively for religious, charitable, scientific, literary or educational purposes or for the purposes of testing for public safety, fostering national or international amateur sports competition or preventing cruelty to children or animals. To be exempt under Section 501(c)(3), an organization must engage in activities that accomplish one or more of these purposes. Examples of Section 501(c)(3) organizations include schools, churches and non-profit hospitals.

A common misconception is that gaming is a “charitable” activity. There is nothing inherently charitable about gaming. It is a recreational activity and a business. Although a charity may use the proceeds from gaming to pay expenses associated with its charitable programs, gaming itself does not further any charitable purpose. Thus, gaming cannot be a more than an insubstantial purpose of a 501(c)(3) organization. . . .

An organization puts its exempt status in jeopardy when gaming results in inurement or prohibited private benefit to individuals, or where funds from the activity are diverted for private purposes.

A charity conducting gaming as an insubstantial part of its activities will not ordinarily jeopardize its tax-exempt status but may be subject to the tax on unrelated business income. . . .

The IRS determines whether an organization is conducting a “substantial” unrelated activity by examining all the facts and circumstances. There is no “bright-line” or numerical test prescribed by the [Internal Revenue Code]. The IRS will consider the dollars raised by and spent on an unrelated activity as well as the time and other resources devoted to it in making the determination of substantiality.

The editorial team of Church Law & Tax is made up of Matthew Branaugh, attorney-at-law, and Rick Spruill, digital content manager.

Q&A: What Do We Need to Know About Outsourcing Financial Tasks?

Keep these factors mind: cost, security, and savings.

Last Reviewed: November 21, 2023

Q: My church is considering outsourcing our financial roles. If we choose to do this, what should we keep in mind as we search for the right outsourcing service?


When a church considers outsourcing its financial roles, there are a few key factors to keep in mind: cost, security, and savings.

As for the security or risk factor, you need to be aware that, in essence, you are handing your church’s bank accounts over to an outside service. But this doesn’t have to be viewed as a negative—especially if you land a reputable firm.

“Internal controls are a key area where churches are at risk,” writes Sam Yeo, a partner at ChurchWest Insurance Services, in an online article about outsourcing bookkeeping. “Having someone outside of the financial system reconciling your bank accounts, tracking and verifying your deposits and checks means there is a second set of eyes going over all of your system, increasing the safeguarding of your congregation’s resources.”

Justin Spicer, president of Empower Consulting, offered the following pointers on what a church should consider when evaluating each financial outsourcing service:

Church experience

 What kind of direct experience does the firm and its staff have in local church financial leadership, including a deep understanding of the “language of church”?

Client profile

Does the firm have a focus on serving churches, or is it a side segment of its client base? Does the service have church clients that are similar in size, budget, and financial operations to your church?

Technology

Does the service use the latest technology (cloud-based software, paperless accounting, mobile apps) and do these technologies integrate with your church’s software?

Level of expertise

Along with considering the time you might save, how much additional high-level expertise can you gain from outsourcing? I would argue that you not only want to find a bookkeeper but also a strategic partner in your ministry.

References

What do church clients say about the firm? Contact several current client references to hear about their experiences working with the firm. Again, get references from churches that are similar to your own in size, budget, and financial operations.

Cost

Does the upfront and monthly expense make sense from a cost-savings perspective (saving staff wages or reallocating current staff) and your current budget? Since the price will increase as you grow, are you willing to absorb that into your operating budget?

Regarding Justin’s thoughts on costs, I would add this advice: Look at the salary and benefits for hiring in-house staff to oversee financial operations. This easily runs from $50,000 to $150,000. That’s just the initial cost of a hire. You would also need to add in expenses such as equipment and overhead.

If you decide to pursue a service, get three bids from outsource firms. Vet the firm to ensure that each one has the highest caliber of leaders and proven integrity. Compare the costs. Then compare the “ease of use.” Will you be able to get a check cut quickly? Can you easily get reports?

Finally, you will still need a team to count and deposit the offering, unless you pay a bank to do this.

David Fletcher has more than 35 years of experience as a pastoral leader in churches. In 2003, he founded XPastor, a resource website for executive pastors, and XP-Seminar, an annual church leadership conference.

What Are the Penalties for Pastors Who Do Not Pay Taxes?

Discover the penalties pastors face for not paying taxes and how to avoid legal and financial consequences.

Last Reviewed: January 17, 2025

Q: A minister on staff at our church has never filed a federal tax return. What are the consequences?


Why Some Pastors Don’t File Taxes

It’s not uncommon for ministers to misunderstand their tax responsibilities. Some believe they are exempt from taxation, while others are unaware of specific tax rules, such as the exemption of clergy wages from income tax withholding. Ministers must either elect voluntary withholding by filing IRS Form W-4 or prepay their taxes using the estimated tax procedure (Form 1040-ES).

Failing to file can result in substantial tax debt and penalties. Below is a summary of the consequences pastors may face for not filing or paying taxes.

Penalties for Not Filing Tax Returns

Failure-to-File Penalty

  • The penalty is 5% of the unpaid taxes for each month or part of a month that a return is late, up to a maximum of 25% of the unpaid tax.
  • If the failure to file is due to fraud, the penalty increases to 15% per month, up to a maximum of 75% of the unpaid tax.
  • If a return is filed more than 60 days late, the minimum penalty is the smaller of $210 or 100% of the unpaid tax.
  • Reasonable cause, not willful neglect, can exempt pastors from this penalty.

Failure-to-Pay Penalty

  • The penalty is 0.5% of unpaid taxes for each month or part of a month after the due date, up to a maximum of 25% of the unpaid tax.
  • If a notice of intent to levy is issued, the penalty increases to 1% per month starting 10 days after the notice.
  • The penalty doesn’t apply during the automatic six-month extension if at least 90% of the tax liability was paid by the due date.
  • Reasonable cause can also exempt pastors from this penalty.

Combination of Penalties

If both failure-to-file and failure-to-pay penalties apply, the failure-to-file penalty is reduced by the failure-to-pay penalty for the same months. However, for returns filed more than 60 days late, the minimum penalty applies.

Criminal Penalties for Tax Evasion

In addition to civil penalties, failing to file tax returns may lead to criminal charges if there is a willful attempt to evade taxes. Tax evasion is a felony and carries severe penalties:

  • A fine of up to $100,000.
  • A prison sentence of up to five years.
  • Both a fine and imprisonment in some cases.

Criminal penalties require an affirmative act, such as filing a false return. Omissions alone are generally insufficient for prosecution. Most pastors face civil penalties rather than criminal charges.

Importance of Filing Taxes Correctly

Filing taxes correctly and on time is critical for pastors to avoid penalties and interest. The services of a qualified CPA can help ensure compliance. Churches should also educate clergy on the quarterly estimated tax procedure to prevent future issues.

FAQs About Penalties for Pastors Who Do Not Pay Taxes

Are pastors exempt from paying taxes? No, pastors must pay taxes on their ministerial income unless they qualify for specific exemptions, such as a housing allowance. Can pastors avoid penalties by claiming reasonable cause? Yes, if they can demonstrate a valid reason for not filing or paying taxes on time, they may avoid penalties. What happens if a pastor files taxes late but pays the full amount owed? They may still face a failure-to-file penalty, though the failure-to-pay penalty would not apply if the full amount was paid. Should churches educate clergy on tax requirements? Yes, educating clergy about tax filing and payment procedures helps avoid misunderstandings and potential penalties.

Conclusion

Failing to file or pay taxes can have serious consequences for pastors, including substantial penalties and possible criminal charges. Churches should ensure that their clergy understand their tax obligations and provide resources or access to tax professionals to help them stay compliant. Proactive measures can prevent financial and legal difficulties in the future.

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

When the Church Office Closes for Bad Weather, Does Everyone Get Paid?

The legal—and logical—considerations regarding how to handle an office closure.

Last Reviewed: January 31, 2025

Winter weather advisories always urge caution when dealing with snow, gusty winds, ice, and bitter cold.

But how should churches address inclement weather issues for their employees? And are employees entitled to pay for time missed due to bad weather?

Combine caution and common sense

As an overarching human resources matter, caution and common sense must be practiced when it comes to inclement weather situations.

  • No employer should expect employees to risk life and limb to get to the office.
  • It may be prudent to cancel or postpone program activities, too.
  • Watching the weather forecast and staying attentive to public service announcements (e.g., school closings, public transit schedule adjustments) should help church leaders make responsible decisions.
  • Remote-working options can help as well, with employees handling tasks from home through available technology.

Understand employee classifications

With respect to employers’ pay obligations, three key factors apply: (a) whether the employees are “exempt” or “nonexempt” under the federal Fair Labor Standards Act (FLSA) and comparable state laws, (b) whether the employer is open for business, and (c) whether money matters more than morale.

The FLSA distinguishes between exempt and nonexempt employees.

To be classified as “exempt,” an employee must (a) be paid a salary, (b) of at least $455 per week, and (c) have certain skills or duties (e.g. executives, professionals, or administrative employees who regularly exercise discretion over significant matters—this is known as the “white-collar exemption”; but also note how the “ministerial exception” plays a role for certain positions).

All other employees are considered “nonexempt,” and are entitled to overtime pay and other legal protections.

On inclement weather days, exempt employees are slightly better off than nonexempt employees. The key difference is that nonexempt employees are entitled to pay only if they work, unless the business is closed.

Exempt employees, on the other hand, are entitled to pay regardless of the circumstances.

One common mistake churches make is to improperly deduct pay for exempt employees, essentially giving them unpaid leave for missed work. At least theoretically, a risk may then arise that employees may be reclassified as nonexempt based on such a pay modification. That’s why it’s better for churches to make certain that exempt employees receive their regularly scheduled compensation.

Requiring PTO in exchange for office closures

Some churches might consider making all employees to take paid leave as a result of an office closure.

Legal considerations aside, this may be a very unpopular decision.

Accordingly, churches should adopt an inclement weather policy. The policy should:

  1. 1) provide clear guidelines addressing potential use of paid leave;
  2. 2) address pay deductions for nonexempt employees’ missed work, and perhaps even offer extra paid “snow,” “cold,” or other inclement weather days when appropriate.
Sally Wagenmaker is a partner at Wagenmaker & Oberly, a law firm serving nonprofit organizations across the nation with offices in Chicago and Charleston, South Carolina. She provides legal counsel in corporate, tax, employment, and real estate matters for clients, including churches and other religious organizations, social service providers, and schools. Sally is the current president and board chair of Christian Legal Society.
Sally Wagenmaker is a founder and partner in the Chicago office of Wagenmaker & Oberly, a law firm serving churches and nonprofits nationwide. Wagenmaker currently serves as president of Christian Legal Society.

Does Your Church Have a Capital Reserve Account?

Setting and building a capital reserve account fund can help your church prepare for inevitable future expenses.

A capital reserve account is one that is established to save money in a designated account to pay for a major capital expenditure (replacement, repurposing, and so on) when an expensive item’s effective life is over.

For example, the average life of your church’s HVAC systems may be 15 years. If you spend $100,000 on a new HVAC system today, how much should you set aside in a reserve account to have the adequate funds to replace it in 15 years? Is it $100,000? More? Less?

Here are five considerations that will help determine future costs and develop a capital reserve account for any inevitable expenditures:

Deferred maintenance. If you have any deferred maintenance, you must develop a plan to bring things current based on their age and expected life. If that is not done prior to developing the ongoing capital reserves, you will always be playing catch up.

Current replacement value. What would it cost today to replace the item?

Expected life. How many years of life are still expected from this item?

Annual inflation. As you look at the economic environment, what percentage of annual inflation would be prudent to plan on?

Annual budget. Based on the above four considerations, how much money should be set aside every year?

Adapted from 5 Intentional Steps to Establish a Capital Reserve Account, an eBook from the Cool Solutions Group.

The editorial team of Church Law & Tax is made up of Matthew Branaugh, attorney-at-law, and Rick Spruill, digital content manager.

Church Board Member Removal: Handle With Care

Avoid potential litigation and internal strife with proper bylaws, policies, and procedures.

When Conflict Arises

One of the toughest challenges a church board may face is removing one of its own members—especially when the pastor, congregation, or other board members initiate the process. Unfortunately, many churches lack clear procedures, and that can lead to costly legal battles.

Real-World Example

In one case, several church members accused two board members of moral failings and demanded their removal. The board expected a quick resolution. Instead:

  • The church’s bylaws were unclear.
  • The accused members saw the move as personal and refused to step down.
  • Tensions escalated into a lawsuit.

After two years in court, the church was left deeply in debt and barely survived. The primary cause? An inadequate removal process in the bylaws.

Preventing Litigation and Disruption

To avoid this kind of turmoil, churches should:

  • Review their state laws, articles of incorporation, and bylaws related to board member removal.
  • Add a clearly written provision to the bylaws if one doesn’t exist.
  • Address this issue while the board is stable—not during a crisis.

Why Remove a Board Member?

Reasons for removal can include:

  • Health or job issues affecting a member’s ability to serve
  • Departures from church doctrine or lifestyle standards
  • Personality conflicts that disrupt board function

Most churches rarely face this issue. Often, members serve short terms (1–3 years), or willingly resign when asked. But when they don’t, problems can escalate quickly.

What State Law Says

When bylaws are silent, state nonprofit laws apply. These laws vary by state and fall into three categories:

1. Removal for Any Reason

Some states allow:

  • The group that elected a board member (either the board or the congregation) to also remove them, for any reason.
  • A simple vote—no cause required.

This is the simplest approach and minimizes legal risk. It aligns with the Model Nonprofit Corporation Act, followed by many states.

2. Removal for Cause Only

Other states allow removal only for specific, serious reasons, such as:

  • Mental incompetence (as declared by a court)
  • Felony conviction
  • Chronic absence from meetings
  • Failure to meet membership standards

But what qualifies as “cause” under these laws may not include doctrinal or lifestyle concerns—issues that are often critical for churches.

3. No Guidance at All

Some states offer no rules at all. In those cases, churches face legal uncertainty unless their bylaws clearly address removal procedures.

Why Bylaws Matter

State laws typically act as default rules. Churches can override them by writing their own standards into their bylaws or articles of incorporation.

A well-crafted bylaw provision:

  • Provides clarity for both the church and the courts
  • Helps prevent drawn-out conflicts
  • Aligns with the church’s governance needs

Drafting Bylaws for Two Audiences

Church bylaws must speak to:

  1. Church leaders, who will apply them
  2. Courts, who may need to interpret them

Vague spiritual language—like removing a member for “ungodly behavior”—can be difficult for courts to enforce.

Instead, bylaws should:

  • Specify who makes the decision (e.g., the pastor, after counseling)
  • Describe the process clearly
  • Avoid requiring courts to define religious standards

This approach allows courts to defer to church leadership without violating First Amendment protections.


Three Approaches to Board Member Removal

Churches typically use one of three approaches in their bylaws:

1. Removal by the Membership

This is most common when members elect the board.

Pros:

  • Aligns with congregational polity
  • Reflects the authority of the church body

Challenges:

  • Members may lack access to sensitive information
  • Difficult to make factual determinations in disputes
  • Annual meetings may delay action

Best Practices:

  • Allow removal for any reason, not just “cause”
  • Include provisions for special meetings with adequate notice
  • Avoid requiring the congregation to determine whether standards were violated

Model Language:

“The membership of the church may remove, with or without cause, one or more board members at a meeting of the church membership.”

Or:

“The membership of the church may remove one or more board members at a meeting of the membership for the following reasons: [list cause].”

Notice Requirements:

  • Notice must be provided at least two weeks in advance.
  • Include the date, time, location, and purpose of the meeting.
  • Clearly name the board member(s) whose removal will be considered.

Avoid ambiguous terms like “posted notice.” Use precise language (e.g., “publication in the church newsletter”).

Member Rights:

  • State whether the board member may attend and speak before the vote.
  • This adds fairness and transparency—even if tensions are high.

2. Removal by the Board

This is common in churches without a membership model. The board is “self-perpetuating” and governs itself.

Pros:

  • Efficient decision-making
  • Board members are often well-informed and meet frequently

Risks:

  • Can be politicized in divided boards

Safeguards:

  • Add removal standards, such as:
    • Excessive missed meetings
    • Doctrinal or lifestyle conflicts
    • Criminal conduct
    • Disruptive behavior

Optional Strategy:

  • Use shorter board terms (e.g., one year) to reduce the need for mid-term removals.

3. Removal by a Designator

Though less common, this approach can be useful.

A designator could be:

  • A denominational leader
  • A nominating committee
  • A specific individual or group

Advantages:

  • Brings outside expertise and objectivity
  • Can focus on spiritual concerns, not politics
  • Reduces conflict of interest

Cautions:

  • Avoid giving too much power to one person
  • Use a group to ensure accountability

Final Thoughts: Prepare Before Problems Arise

Disputes over board member removal can be painful and divisive. Often, the issue is resolved when a board member steps down voluntarily. But that’s not always the case.

Every church should:

  • Develop a clear bylaw provision for removal
  • Ensure the provision aligns with state law and church polity
  • Review and update governing documents before conflict arises

Doing so protects the church, its mission, and its people from unnecessary risk and damage.

Attorney Myron Steeves has practiced law for more than 25 years in California. He founded the Church Law Center of California (ChurchLawCenter.com) in 1995, where he continues to help meet the legal needs of churches and nonprofit organizations. Steeves also was dean of Trinity Law School from 2010 to 2016. He is an active member of the American Bar Association’s Model Nonprofit Corporation Act Subcommittee.

Minimizing the Risks of Child Molestation in Churches

Our checklist can help your church protects the most vulnerable members from abuse and molestation.

Overview

For many years, I used a five-step checklist for minimizing the risk of child sexual abuse on church property or during church activities:

  • a written application
  • an interview
  • reference checks
  • a six-month rule (no one considered for youth or children’s ministry who has not been a member of the church for at least six months)
  • a two-adult rule (no child allowed to be alone with one unrelated adult at any time)

In recent years, I added a sixth precaution—a criminal records check (national database and national sex offender registry).

After reviewing numerous recent precedents, developments, and key insights related to public revulsion of child abuse, I now recommend a 14-step set of precautions to manage the risk of child sexual abuse in churches.


A 14-step plan to reduce risk

There are many steps that churches can take to reduce the risk of child molestation on church premises and during church activities. Here are 14 of them based on a comprehensive examination of all relevant court rulings:

Key Point. Look at these steps as ways to protect children rather than as a risk management tool. If your goal is risk reduction, compliance is more likely to be less vigilant and inconsistent. Compliance is higher and of longer duration when leaders are motivated primarily by a desire to protect children.

1. Interview. Interview all applicants for youth and children’s ministry positions. This applies to both paid employee and unpaid volunteer positions. Interviews provide the church with an opportunity to inquire into each applicant’s background and assess each applicant’s suitability for the position under consideration.

2. A written application. Every applicant for youth and children’s ministry positions (volunteer or compensated) should complete an application. At a minimum, the application should ask for the applicant’s name and address, the names of other youth-serving organizations in which the applicant has worked as an employee or volunteer, a full explanation of any prior criminal convictions, and the names of two or more personal references.

3. Institutional references. The best reference is an institutional reference. This is a reference from another institution where the applicant has worked with minors either as a paid employee or an unpaid volunteer. The key question to ask is whether the institution is aware of any information indicating that the applicant poses a risk of harm to minors or is in any other respect not suitable for youth or children’s ministry. Obviously, obtaining a positive reference from one or more other institutions that have actually observed the applicant interact with minors is the gold standard in screening prospective youth and children’s workers. Some applicants have not worked with other youth-serving institutions in the past, and so no institutional reference is available. In such cases, a church’s only option is to obtain personal references. However, risk can be reduced by limiting personal references to members of the church, or to members of other churches that are well known to church leadership.

For pastoral applicants, the best reference will be from a denominational office with which the church is affiliated. If the church is not affiliated with a denomination, then the best reference will be from board members in other churches in which the applicant has served.

For nonministerial employees and volunteers, the best references will be from other churches or charities in which the applicant has worked with minors. Examples include Boy Scouts of America, Girl Scouts of the United States of America, Big Brothers Big Sisters of America, Boys & Girls Clubs of America, YMCA of the USA, youth sports organizations (such as Little League Baseball and Softball), Catholic Charities USA, public or private schools, youth sports, or other churches or religious organizations. Seek a reference from every such organization in which the applicant has served. Your application form should ask applicants to list all such organizations, including contact information.

For persons seeking a position as a youth or children’s pastor, institutional references include other churches in which the applicant has worked in youth or children’s ministry, and the denominational office through which the applicant is credentialed.

Often, a church will not receive a response to a request for a written reference. In such a case, contact the reference by phone and prepare a written memorandum noting the reference’s identity, the date and method of contact, the person making the contact, the questions asked, and a summary of the reference’s remarks. Ideally, have a second person listening in on the conversation who can sign the memorandum as a witness. Such forms, when completed, should be kept with an applicant’s original application. They should be kept permanently.

Caution. Be sure you are aware of any additional legal requirements that apply in your state. For example, a number of states have enacted laws requiring childcare facilities to check with the state before hiring any applicant for employment to ensure that each applicant does not have a criminal record involving certain types of crimes. You will need to check with an attorney for guidance.

4. A six-month rule. Churches can reduce the risk of sexual molestation of minors by adopting a policy restricting eligibility for any volunteer position involving the custody or supervision of minors to those persons who have been members in good standing of the church for a minimum period of time, such as six months. Such a policy gives the church a better opportunity to evaluate applicants, and will help to repel persons seeking immediate access to potential victims.

5. “Benchmark” church policies by comparing them with the policies of other charities and the public schools. Check with other churches and youth-serving charities (i.e., the American Red Cross, YMCA, Boy Scouts and Girl Scouts, Big Brothers Big Sisters) to see how your procedures compare. Most importantly, check with your public school district. Public schools are agencies of the state, and therefore by aligning your procedures to those of public schools you are going a long way toward demonstrating that your procedures are reasonable and not negligent.

6. Periodic review of your policies by legal counsel. Like benchmarking, having an attorney periodically review your worker selection procedures will help to establish the exercise of reasonable care, which will reduce the risk of both harm and a finding of negligence.

7. Adopt a two-adult policy prohibiting a child from being alone with an unrelated adult. Such a policy simply says that no minor is ever allowed to be alone with an unrelated adult during any church activity. This policy reduces the risk of child molestation, and also reduces the risk of false accusations of molestation.

Key point. Some churches make an exception to the two-adult policy for on-site teaching activities conducted during regular church hours, allowing multiple children to be in a classroom with only one adult. Such churches often use the public schools as their comparators. It is common for public school teachers to be alone in a classrom with several children, but this arrangement has not led to any known legal liability on the basis of negligence for public schools, probably because of the implausibility that a teacher could molest a child in a classroom with several students present without being detected and reported. As noted above, public schools are agencies of the state, and therefore, by aligning your church’s procedures to those of public schools, your church is demonstrating that its procedures are reasonable and not negligent.

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

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

8. A criminal background check consisting of a nationwide search of sex offender registries, and a national criminal file search. Criminal records checks are inexpensive and convenient, and they are an essential component of risk management. Preferential pricing often is available from your insurance company or a denominational office.

Never hire anyone in a youth or children’s ministry position, as either an employee or volunteer, who was or is on a sex offender registry in any state. Other crimes are disqualifying as well if they suggest that a person poses a risk of harm to minors.

Key point. If in doubt about the relevance of a particular crime, a good practice is to bar persons from youth or children’s ministry who would not be eligible to work as a public school employee. Your local public school district offices should be able to provide you with a list of disqualifying crimes.

9. Prompt reporting of child abuse (known and suspected). It is imperative for church leaders to comply with their state’s child abuse reporting law. Promptly report all known and reasonably suspected cases of child sexual abuse to the designated state agency. In some states, a report must be filed within 24 hours. Know the reporting requirement in your state. Be sure to make a telephone memorandum of your call, and ideally have a second person listening in on the conversation who can sign the memorandum as a witness. Resolve any and all doubts in favor of reporting. Prompt reporting has several advantages:

  • It is required by law (for mandatory reporters).
  • You avoid misdemeanor liability for failure to report.
  • You avoid civil liability in many states for not reporting.
  • Reporters are given immunity from liability in every state (except for malicious behavior).
  • You protect the current victim from further harm.
  • You are placing the abuser’s identity in the criminal justice system, making it more likely that this information will be flagged to other churches and youth-serving charities evaluating an applicant for youth or children’s ministry.
  • You minimize the risk of public outrage that can be unleashed if your church failed to report abuse to the state and the offender later molests other minors.

Key point. Child abuse reporting laws do not require churches to conduct investigations into allegations or suspicions of abuse. The only requirement for church leaders is to determine if reasonable cause exists that child abuse has occurred.

10. Promptly address and halt high-risk behaviors. Often, those who molest minors in churches or church activities have openly engaged in high-risk behaviors, including:

  • Minors spending time in the home of a youth or children’s ministry leader.
  • Minors spending the night in a leader’s home.
  • An adult leader drives a vehicle with one or more unrelated minors on board, and no other adults.
  • An adult goes on day trips with an unrelated minor.
  • An adult goes on overnight trips with an unrelated minor.
  • A leader spends the night in a hotel with one or more unrelated minors.
  • A leader meets one or more minors in malls or other places where minors congregate.
  • An adult leader sleeps in a tent with an unrelated minor during a camp out.
  • An adult provides unrelated minors with gifts.

These and similar “grooming” behaviors are associated with many incidents of sexual abuse involving youth and children’s ministry leaders in churches. It is imperative that they be promptly confronted and stopped.

11. Social media. As a “best practice,” churches should prohibit any private messaging on any social media platform by a youth or children’s pastor or lay volunteer with unrelated minors. For support, contact your local public school district and find out what if any restrictions they place on communications between teachers and students. Often, such communications are prohibited.

12. Video technology. The installation of video cameras in strategic locations can serve as a powerful deterrent to child molesters, and can reduce a church’s risk of negligent supervision. Video technology has become affordable for most churches, and should be considered by all churches as both a powerful deterrent and as a means of proving or disproving alleged misconduct. Consider the following uses:

  • Video cameras are especially helpful in a church’s nursery since infants and very young children are present who are incapable of explaining symptoms of abuse. In such cases, innocent nursery workers may be suspected who lack the ability to conclusively prove their innocence. Video cameras can be helpful in documenting how symptoms of abuse may have occurred, and in proving the innocence or guilt of nursery workers.
  • Church restrooms present a unique risk of molestation for both infants and older children. After all, they are frequented by children, they are easily accessible, and they often are in remote locations or are not adequately supervised. A video camera installed in a hallway outside a restroom frequented by minors can be a powerful deterrent to child molesters. It also will provide church leaders and local authorities with evidence in the event that a minor is molested in a church restroom.

13. Training. Churches should conduct periodic training of employees and volunteers on recognizing and reporting child abuse, the identification of abused minors, and the importance of becoming familiar with the 14 recommendations summarized in this article. It is a “best practice” to incorporate employees of your child abuse hotline office, and employees of your prosecuting attorney’s office, in your training.

14. Negligent supervision. Churches can use reasonable care in selecting workers, but still be liable for injuries sustained during church activities on the basis of negligent supervision. The term negligence means carelessness or a failure to exercise reasonable care. Negligent supervision, then, refers to a failure to exercise reasonable care in the supervision of church workers and church activities. Churches have been sued on the basis of negligent supervision in a variety of contexts, but most often in child abuse cases. Adequate supervision involves a number of safeguards, including:

  • Lock rooms and hallways that are not being used;
  • Use video technology (see above);
  • Have an adequate number of adults present during youth and children’s activities to monitor workers and activities;
  • Enforce a two-adult policy prohibiting one adult worker from being alone with one minor;
  • No “early releases” of minors;
  • Only release minors to the parent or other adult who brought them;
  • Be especially vigilant with off-site activities such as field trips and camping since they present potential opportunities for sexual abuse due to the difficulty of adequate supervision.
  • Exclude known or registered sex offenders from any youth or children’s activity;
  • In formulating polices, “benchmark” by examining the policies of other charities and the public schools.

Key point. Look at these 14 steps as ways to protect minors rather than as a risk management tool. If your goal is risk reduction, compliance is likely to suffer. Compliance is higher and of longer duration when leaders are motivated primarily by a desire to protect minors.

Background court cases

The Massachusetts Supreme Judicial Court ruled that a Catholic diocese was not liable on the basis of negligent hiring or breach of a fiduciary duty for a priest’s molestation of two young boys, but could be liable on the basis of negligent retention and supervision. Andrews v. Cronin, 34 Mass. L.. Rep. 663 (Mass. Super 2018)

The bishop of a Catholic diocese in Massachusetts was responsible for governing it. In 1977, he appointed a priest to serve as pastor of a church in the diocese. The priest remained at this church until his retirement in 1986. He passed away in 1996. In the 1970s, he appointed two nine-year-old boys (the “plaintiffs”) as altar servers. The boys served for several years. While they were altar servers, the priest took them on numerous trips, primarily to see sporting events in Boston and around the country. The out-of-state trips included yearly two-week trips to Florida, yearly trips to New Hampshire, an extended trip to the west coast, and trips to Canada, Wisconsin, New York, Kansas City, and Hartford. The priest and the plaintiffs would stay at hotels overnight. The plaintiffs claimed that as a matter of routine each morning during these trips the priest would sexually molest them. During this period, the plaintiffs also spent a significant amount of time at the rectory where the priest and another priest resided, and they claimed to have been sexually abused during overnight visits.

The plaintiffs later sued the bishop and diocese, claiming they were responsible for the priest’s misconduct on the basis of negligent hiring, retention, and supervision, and breach of a fiduciary duty. The bishop insisted that he was unaware that the plaintiffs were spending the night in the rectory, or that the priest was taking the plaintiffs on extended overnight road trips. The bishop later testified that if he had known the priest was molesting the plaintiffs he would have taken steps to remove him.

Negligent hiring

The plaintiffs’ lawsuit claimed that the bishop negligently hired, supervised, and retained the priest. The court dismissed the negligent hiring claim, noting that “no evidence has been presented that the bishop knew or should have known about the priest’s propensity to molest children at the time he appointed him as pastor of the church in 1977.”

The court relied on its prior ruling in Petrell v. Shaw, 902 N.E.2d 401 (Mass. 2009). In the prior case, the court rejected an allegation of negligent hiring in a child abuse case. At the time of a pastor’s employment, a regional church, pursuant to its internal policies, arranged for the Oxford Document Management Company to conduct a background investigation, which was accomplished by sending detailed questionnaires to all employers, schools, and church agencies with which the pastor had any prior contact. This investigation did not result in any responses suggesting that he had engaged in any inappropriate sexual conduct. In rejecting a negligent hiring claim against the regional church, the court noted that it was the local church, and not the regional church, that hired the pastor and entered into an employment contract with him. The court concluded:

Even assuming that the regional church’s role in commissioning or conducting a background check on the pastor was sufficient to show that it ‘hired’ him, no rational jury could conclude that it overlooked or ignored any evidence suggesting that he would engage in a sexual relationship with an adult parishioner. The background check, conducted as required by church policy, revealed no such facts. Also in accordance with church policy, the regional church confirmed that the pastor had attended training designed to prevent sexual misconduct, provided by his previous employer. In short, the plaintiff presented no facts even suggesting that, at the time he was hired by the parish, the pastor had a history of sexual misconduct that the regional church could have discovered through reasonable investigation.

Negligent retention and supervision

The court noted that the negligent retention and supervision clams were “a much closer call.” It observed:

Negligent retention [and/or supervision] occurs when, during the course of employment, the employer becomes aware or should have become aware of problems with an employee that indicated his unfitness, and the employer fails to take further action such as investigating, discharge or reassignment. In evaluating a claim for negligent . . . retention or supervision, the court must examine the totality of the circumstances in determining whether it was reasonably foreseeable that an employee would cause harm to a plaintiff.

Applying these principles to the circumstances present here, the critical inquiry is thus whether the bishop, in the absence of notice, “should have known” about the priest’s activities, and, if armed with that knowledge, would have reasonably foreseen that he would cause harm to a plaintiff. Viewing the facts in the light most favorable to the plaintiffs . . . the court answers that question in the affirmative.

The court continued:

An issue remains about whether the bishop . . . should have known that one of his priests spent significant time away from the parish, including being gone for weeks at a time throughout the year on extended road-trips with adolescent boys. If [he] should have known about those absences, a genuine issue also exists about whether sexual misconduct would have been reasonably foreseeable so as to trigger some inquiry or investigation. . . . The relevant inquiry is whether if the bishop had known about the time the priest was spending with the plaintiffs, further investigation would have been appropriate given the reasonable foreseeability of sexual misconduct under those circumstances.

Fiduciary duty

The plaintiffs claimed that the bishop breached his fiduciary duty to them. The court noted that “a fiduciary duty arises out of a unique or intimate one-to-one relationship, where the person owing the duty has reason to know that another is relying on his guidance and/or advice.” In concluding that no fiduciary duty existed between the plaintiffs and bishop, the court concluded:

While a sensitive situation involving children and sexual abuse, the record here discloses no knowing, special, personal, or intimate relationship of confidence or trust between the bishop and the plaintiffs, despite the plaintiffs’ status as altar servers. Rather . . . the only relationship that existed was in a shared, religious affiliation, rooted in religious doctrine inappropriate for the court’s scrutiny.

Public revulsion

The public revulsion at stories of child abuse in churches and other charities has reached a new and increasingly palpable level based on the following three developments among others:

1. Grand Jury Report on Child Abuse by Catholic Priests in Pennsylvania

In 2016, the Pennsylvania Attorney General initiated confidential grand jury proceedings to investigate:

  • allegations of child sexual abuse by individuals associated with six of the eight Pennsylvania dioceses of the Roman Catholic Church,
  • failure of church officials to make mandatory reports of child abuse,
  • acts by Catholic priests endangering the welfare of children, and
  • obstruction of justice by church officials, community leaders, and public officials.

In August 2018, just prior to the expiration of its term, the grand jury submitted a 900-page report of its investigation. The report states:

We were given the job of investigating child sex abuse in six dioceses. . . . We heard the testimony of dozens of witnesses concerning clergy sex abuse. We subpoenaed, and reviewed, half a million pages of internal diocesan documents. They contained credible allegations against over three hundred predator priests. Over one thousand child victims were identifiable, from the church’s own records. We believe that the real number—of children whose records were lost, or who were afraid ever to come forward—is in the thousands.

On the heels of grand jury report’s release, the US Department of Justice in October 2018 opened its own investigation into the Pennsylvania dioceses. Separately, as numerous state attorneys general continue opening abuse investigations into Catholic dioceses nationwide, The New York Times reported at least 6,100 Catholic theologians, educators, and lay leaders have signed a petition “calling for all the American bishops to offer the pope their resignations” due to years of inaction and cover-up.

2. Brooklyn settlement

In September 2018, the Brooklyn, New York, diocese of the Roman Catholic Church reached a $28.5 million settlement with four adult males who had been repeatedly abused by a priest in a parochial school. This settlement represents one of the highest “per victim” awards in any child abuse case.

3. Protecting Young Victims from Sexual Abuse Act of 2017

During the past year the public was stunned by revelations of sexual molestation of young athletes by coaches, trainers, and others associated with USA Gymnastics, USA Swimming, and USA Taekwondo. As public scrutiny focused on this scandal, it was soon learned that over the past 20 years, hundreds of young athletes were subjected to sexual abuse by coaches, doctors, or other adults affiliated with youth sports programs. Victims claimed that youth sports organizations did nothing in response to their cries for help. These and other revelations of the sexual molestation of minors engaged in athletic training and performance led to the near-unanimous enactment by Congress, in February 2018, of the Protecting Young Victims from Sexual Abuse Act of 2017.

Passage of this historic legislation was preceded by days of heart-wrenching testimony by current and former victims, and public statements by members of Congress. This testimony reflects the universal public abhorrence at child abuse, and any attempt by charitable organizations to “cover up” or not vigorously pursue allegations of abuse. Church leaders should keep this in mind when making decisions regarding the selection and supervision of children’s and youth workers, and when making a decision regarding whether to report child abuse to civil authorities.

The public (your potential “jury pool”) is increasingly intolerant of the inadequate response by churches and other youth-serving charities to incidents of child sexual abuse. Church leaders need to review current policies and be prepared to take additional steps to protect minors.

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