All of these concerns come together in a tax case that went to trial on Monday. The issue and its resolution could directly affect many taxpayers, and indirectly all taxpayers. So it's worth a look.
The question involves the charitable contribution deduction. Most people know that there is a deduction for contributions to charities. But that simple rule is transformed by numerous exceptions and definitions into a complex topic worthy of a one-credit course. In the basic federal tax course that I teach, time constraints compel me to restrict the students' official examination of the deduction to a somewhat superficial description. Yet even with that superficial description, one can get a hold of the tax case that started on Monday.
There are two major aspects of the charitable contribution deduction. The first is that there must be a charitable contribution. The second is that the amount must be computed by working through reductions, limitations, and other computation fun. It is the first aspect that concerns us.
For there to be a charitable contribution there must be a gift to a qualified organization. Again, it is the first part of this rule ("gift") and not the second that concerns us. Most qualified organizations are easy to identify, and in the case that started on Monday, that is not an issue. I'll call qualified organizations "charities" even though that word is technically wrong and a wee bit too narrow. It works for purposes of this discussion.
When asked "what is a gift?" law students, particularly those in tax, realize that a concept that they take for granted becomes a challenge to define when set against the outer boundaries of its meaning. A gift is the opposite of a "quid pro quo" (which is Latin for something for something else, and we'll leave to another day why Latin phrases continue to populate legal language, and it's not just so that lawyers can sound educated).
So, if a taxpayer transfers $30,000 to an automobile dealer and receives a car worth $30,000, that is not a gift. It is a quid pro quo, and as a practical matter is classified as a sale by the dealer and a purchase by the taxpayer. A quid pro quo can exist even if one side or both sides of the exchange consist of services. There is no gift when a person pays $500 to a tree surgeon to remove a dead tree.
The determination of whether there is a gift is important not just for the charitable contribution deduction, but for the recipient's ability to exclude the amount from gross income as a gift. If it's not a gift, but is compensation for services or payment for property, the recipient is looking at income (or potential income because the sale of property might trigger a loss) which almost always ends up being taxed.
So it helps to think about the difficulty in determining what is a gift. Let's consider some hypotheticals involving the gift exclusion. Then we'll get back to the gift part of charitable contribution.
The question gets tougher at the edges. Is there a gift is a person takes another person to dinner? It depends. Is it mom taking her daughter out for the daughter's birthday? That has to be a gift, right? Well, what about the fact that mom may be looking for the daughter's devotion, or attention, or continued assistance with trips to the doctor? Isn't there some sort of quid pro quo? What if it's a business entrepreneur taking a potential customer to dinner? Does the customer have gross income, or can the value of the meal be excluded as a gift? Is the entreprenuer being generous or is the entrepreneur paying for the potential customer's time and ears? There's even a better question, what if someone takes a person on a date and pays for dinner, but I'll leave that one alone. I know better than to go down that road at the moment.
Is it possible to give to a charity without getting anything in return? In one sense, no. The giver gets a sense of accomplishment, a feeling of good will, perhaps some intangible theological or moral "reward." Those "returns" though, are ignored as a practical matter. After all, taken to this extreme there wouldn't be anything at all qualifying as a gift to a charity.
On the other end of the spectrum it is easy. A person donates $150 to a public television fund raising campaign and gets a video of a high-brow drama series worth $40. The "gift" is $110, not $150. There are all sorts of practical reporting problems in this area, but over the years Congress has enacted provisions putting the burden on the charity to value what it provides to the donor. You've probably seen the consequence in the fine print at the bottom of the "thank you" letter that you've received from the charity.
In the middle are some interesting situations. The IRS has addressed a few of them, and I'll give one example. A homeowner donates $100 to the local volunteer fire company (which almost always is a qualified organization). If there is a fire, the fire company will show up. Quid pro quo? Isn't it something like buying insurance? Yes and no. First, the homeowner DOES NOT WANT anything, and surely does not want the fire company to show up. Second, the fire company would show up regardless of whether the person donated, unlike colonial days in Philadelphia when the fire fighters would look for the company's seal on the exterior wall next to the door.
Hang on, we're getting to the case. Another hypothetical will help. A person pays $30,000 to the University of Their State as tuition for their child's education. The university is a qualified organization. Is it a gift? No, of course not. The $30,000 is paying for $30,000 of education. Yes, I know that sometimes it's tempting to treat the education as worth a dime, but that's not how the tax law looks at it. If the person deducted the $30,000 and then on audit offered a cancelled check as proof, the IRS would not be amused. The word "penalties" comes to mind, and in some instances so too would the word "fraud." (As for the disappearance of cancelled checks under the new banking law, well, eventually I'll need to change that part of the hypothetical, but not today.)
Time for a related story in the nature of an amusing aside that demonstrates what can happen to people who game the system. The IRS audited a person whose charitable contributions were very high considering his income. On audit, he produced checks written to his church. Puzzled, the IRS contacted the pastor of the church (with the taxpayer's approval, I think). The pastor explained that he knew the fellow, that the fellow was in regular attendance, and was an active member. Asked about the extent to which the fellow's devotion would inspire him to give such a large portion of his very modest income to the church, the pastor explained that the fellow approached him several years earlier and suggested that there was a risk in leaving the Sunday collection laying around and that he could help by writing the church a check for the cash that was in the collection basket. That, folks, is a quid pro quo. As in you do fraud, you get penalized.
So, if we can't deduct the tuition check, can we deduct a check for religion school? Of course not. Well, not so fast.
Some years ago, the IRS challenged members of the Church of Scientology, who were claiming deductions for "auditing, training and other qualified religious services." The IRS took the position that the payments for auditing and training were no different than payments for tuition made to a religious school for education. The battle (and that's the right term though Scientologists refer to it as a "war") between the IRS and Scientology was long and nasty. Eventually, the IRS and Scientology reached an agreement, which they tried to keep secret but it leaked out. The fact that the IRS suddenly stopped challenging the deductions and revoked a written ruling that had prohibited deudctions for contributions to Scientology for auditing, training and other qualified religious services pretty much told the story.
The Scientologists argued that these payments were no different from payments made by a person when lighting a votive candle to pray for something or to give thanks for something. The IRS has never challenged the deduction of such a payment. Why? Perhaps the world doesn't think that the person is getting something sufficient to be a quid or quo in the quid pro quo. The person may be getting (or thinking they're getting) some psychic, spiritual, or theological benefit, but that doesn't count. Suppose the person lights the candle and asks for help in getting a job. Suddenly, a miracle. They get a job. Does that prove there was a quid pro quo? I doubt it.
All of this is made more complicated by the fact that pew rents are deductible, even though the quid pro quo is more apparent. So, too, are payments to a synagogue to ensure a seat for High Holyday services. So, too, is the extra $50 that someone drops into the collection basket because a sermon resonated and resolved a problem that someone might otherwise have had to handle by paying a nondeductible $50 (or more) to a counsellor or lawyer.
Now to the case. Taxpayers by the name of Sklar contend that 55% of the tuition they pay for their children at Jewish day schools is deductible because 55% of the children's time is spent in religion classes getting religious training. Though there is some question about the percentage, we can ignore it, because the important issue exists whether the percentage is 55%, 40%, 80% or 10%.
The IRS challenged the deductions claimed by the Sklars on their 1994 return, and issued a notice of deficiency in taxes. The Sklars filed a petition in Tax Court to overturn the deficiency notice, and lost. They appealed. They lost, in 2002, which is how long it took for this case to work its way through the justice system. In response to the Sklars' argument that members of Scientology were getting deductions for something that members of other religions weren't getting, the court of appeals, though raking the IRS over the coals for its attempt at secrecy and though suggesting that the deduction for Scientology members was probably unconstitutional, nonetheless affirmed the Tax Court conclusion that the Sklars had not proven that the education their children were getting in Jewish day schools was sufficiently similar to the kinds of training courses that the Scientology members took. A concurring judge wrote: "Why is Scientology training different from all other religious training? We should decline the invitation to answer that question. The sole issue before us is whether the Sklars' claimed deduction is valid, not whether members of the Church of Scientology have become the IRS's chosen people."
The IRS also challenged the deduction taken by the Sklars on their 1995 return, and that is the case that opened on Monday. The story is getting a lot of press coverage, such as this story. Though one can almost certainly predict the outcome of the case, it case is getting more and more attention. What will be the long-term impact, if people in other denominations conclude, as have the Sklars, that they are the subject of discrimination?
The Court of Appeals suggested that the appropriate course of action is not to approve for the Sklars a payment that is not deductible, but for someone to challenge the allowance of a deduction for members of Scientology. The problem is that no one has standing to do so. The Court of Appeals would reject such a lawsuit, so it puts taxpayers into a bind. Taxpayers are always in a bind when they want to challenge a position taken by the IRS in favor of another taxpayer.
More than two years ago, I posted a message to a listserv on the question. Here is part of what I said:
Certainly payment of tuition to a church school involves a quid pro quo. Is Scientology "training" like a church school? Or is it more like listening to a sermon and then, because it was so good (and one learned a lot), putting (more) money into the collection basket? Does the fact it is one-on-one matter? Is it the linkage, namely, you don't get the benefit unless you pay? (Is that in fact the case?) Yet, linkage might not be the key. In some denominations, one cannot participate in certain activities unless one is a member in good standing, an element of which is tithing or otherwise paying "dues" to the religious institution. Deductible? Yes.There is no easy answer, short of repealing the charitable contribution deduction. The opposite approach, permitting a deduction for all payments to charities (or even to religious organizations) opens the door to blatant abuse. Every potentially reasonable solution that comes to mind involves even more complexity. Does it make sense for the IRS and the Courts to be examining the circumstances of each and every payment made to a religious organization? That's what happens now, theoretically (though most payments escape scrutiny because the IRS lacks the necessary resources).
The challenge with the line-drawing is that, as I understand the argument made by Scientology, it is being done by people with a particular perspective that happens to be very different from the Scientology perspective. In other words, applying "mainline" or "traditional" views (I don't like those words but I struggle to find a word that conveys the meaning here) to Scientology brings about a conclusion that auditing and training are like one-on-one counselling and church school for hire, whereas under Scientology "theology" (if I can use that word loosely), they are more like the votive candle donation, the marriage donation, the "it was nice of the minister to chat with me and calm me down" donation, the "pay your dues in order to participate" rule in some denominations.
Who's to judge? Is the IRS to get into the business of evaluating the theological parameters of donations? If the question is anything but clear (church school tuition, purchase of items in church gift shop or at church fair, payment for food at church dinner), is the IRS not justified in treating it as a donation for an intangible theological or religious benefit? After all, taking quid pro quo to the extreme, there are all sorts of donations to churches that would fail because the person is trying to get "something" (even if it is eternal after-life, a divine intervention, a miracle, etc).
So if the IRS is going to steer clear from such issues, I'm not persuaded that it has swung so much wider around the Scientology situation than it has around others, at least not to the point where one can draw a line that separates the two. Perhaps someone on the list can enlighten me (us) more about the specifics of these items involved in the settlement [between the IRS and Scientology].
So I leave this to you to ponder.