JONES ET AL. v. WOLF ET AL.
No. 78-91
Supreme Court of the United States
Argued January 16, 1979—Decided July 2, 1979
443 U.S. 595
Frank C. Jones argued the cause for respondents. With him on the brief were Wallace Miller, Jr., W. Warren Plowden, Jr., and Edward S. Sell, Jr.*
*Briefs of amici curiae urging reversal were filed by Samuel W. Witwer, Sr., and Samuel W. Witwer, Jr., for the General Council on Finance and Administration of the United Methodist Church; by J. D. Todd, Jr., and David A. Quattlebaum III for the Presbyterian Church in the United
George E. Reed and Patrick F. Geary filed a brief for the United States Catholic Conference as amicus curiae.
MR. JUSTICE BLACKMUN delivered the opinion of the Court.
This case involves a dispute over the ownership of church property following a schism in a local church affiliated with a hierarchical church organization. The question for decision is whether civil courts, consistent with the First and Fourteenth Amendments to the Constitution, may resolve the dispute on the basis of “neutral principles of law,” or whether they must defer to the resolution of an authoritative tribunal of the hierarchical church.
I
The Vineville Presbyterian Church of Macon, Ga., was organized in 1904, and first incorporated in 1915. Its corporate charter lapsed in 1935, but was revived and renewed in 1939, and continues in effect at the present time.
The property at issue and on which the church is located was acquired in three transactions, and is evidenced by conveyances to the “Trustees of [or ‘for‘] Vineville Presbyterian Church and their successors in office,” App. 251, 253, or simply to the “Vineville Presbyterian Church.” Id., at 249. The funds used to acquire the property were contributed entirely by local church members. Pursuant to resolutions adopted by the congregation, the church repeatedly has borrowed money on the property. This indebtedness is evidenced by security deeds variously issued in the name of the “Trustees of the Vineville Presbyterian Church,” e. g., id., at 278, or, again, simply the “Vineville Presbyterian Church.” Id., at 299.
In the same year it was organized, the Vineville church was established as a member church of the Augusta-Macon Presbytery of the Presbyterian Church in the United States (PCUS). The PCUS has a generally hierarchical or connec-
On May 27, 1973, at a congregational meeting of the Vineville church attended by a quorum of its duly enrolled members, 164 of them, including the pastor, voted to separate from the PCUS. Ninety-four members opposed the resolution. The majority immediately informed the PCUS of the action, and then united with another denomination, the Presbyterian Church in America. Although the minority remained on the church rolls for three years, they ceased to participate in the affairs of the Vineville church and conducted their religious activities elsewhere.
In response to the schism within the Vineville congregation, the Augusta-Macon Presbytery appointed a commission to investigate the dispute and, if possible, to resolve it. The commission eventually issued a written ruling declaring that the minority faction constituted “the true congregation of Vineville Presbyterian Church,” and withdrawing from the majority faction “all authority to exercise office derived from the [PCUS].” App. 235. The majority took no part in the commission‘s inquiry, and did not appeal its ruling to a higher PCUS tribunal.
Representatives of the minority faction sought relief in federal court, but their complaint was dismissed for want of jurisdiction. Lucas v. Hope, 515 F. 2d 234 (CA5 1975), cert. denied, 424 U. S. 967 (1976). They then brought this class action in state court, seeking declaratory and injunctive orders establishing their right to exclusive possession and use of the
II
Georgia‘s approach to church property litigation has evolved in response to Presbyterian Church v. Hull Church, 393 U. S. 440 (1969) (Presbyterian Church I), rev‘g Presbyterian Church v. Eastern Heights Church, 224 Ga. 61, 159 S. E. 2d 690 (1968). That case was a property dispute between the PCUS and two local Georgia churches that had withdrawn from the PCUS. The Georgia Supreme Court resolved the controversy by applying a theory of implied trust, whereby the property of a local church affiliated with a hierarchical church organization was deemed to be held in trust for the general church, provided the general church had not “substantially abandoned” the tenets of faith and practice as they existed at the time of affiliation.1 This Court reversed, holding that Georgia would have to find some other way of resolving church property disputes that did not draw the state courts into religious controversies. The Court did not specify what that method should be, although it noted in passing that “there are neutral principles of law, develoрed for use in all property disputes, which can be applied without ‘establishing’ churches to which property is awarded.” 393 U. S., at 449.
The neutral-principles analysis was further refined by the Georgia Supreme Court in Carnes v. Smith, 236 Ga. 30, 222 S. E. 2d 322, cert. denied, 429 U. S. 868 (1976). That case concerned a property dispute between The United Methodist Church and a local congregation that had withdrawn from that church. As in Presbyterian Church II, the court found no basis for a trust in favor of the general church in the deeds, the corporate charter, or the state statutes dealing with implied trusts. The court observed, however, that the constitution of The United Methodist Church, its Book of Discipline, contained an express trust provision in favor of the general church.2 On this basis, the church property was
In the present case, the Georgia courts sought to apply the neutral-principles analysis of Presbyterian Church II and Carnes to the facts presented by the Vineville church controversy. Here, as in those two earlier cases, the deeds conveyed the property to the local church. Here, as in the earlier cases, neither the state statutes dealing with implied trusts, nor the corporate charter of the Vineville church, indicated that the general church had any interest in the property. And here, as in Presbyterian Church II, but in contrast to Carnes, the provisions of the constitution of the general church, the Book of Church Order, concerning the ownership and control of property failed to reveal any language of trust in favor of the general church. The courts accordingly held that legal title to the property of the Vineville church was vested in the local congregation. Without further analysis or elaboration, they further decreed that the local congregation was represented by the majority faction, respondents herein. App. to Pet. for Cert. 9a.; 241 Ga., at 212, 243 S. E. 2d, at 864.
The only question presented by this case is which faction of the formerly united Vineville congregation is entitled to possess and enjoy the property located at 2193 Vineville Avenue in Macon, Ga. There can be little doubt about the general authority of civil courts to resolve this question. The State has an obvious and legitimate interest in the peaceful resolution of property disputes, and in providing a civil forum where the ownership of church property can be determined conclusively. Presbyterian Church I, 393 U. S., at 445.
It is also clear, hоwever, that “the First Amendment severely circumscribes the role that civil courts may play in resolving church property disputes.” Id., at 449. Most importantly, the First Amendment prohibits civil courts from resolving church property disputes on the basis of religious doctrine and practice. Serbian Orthodox Diocese v. Milivojevich, 426 U. S. 696, 710 (1976); Maryland & Va. Churches v. Sharpsburg Church, 396 U. S. 367, 368 (1970); Presbyterian Church I, 393 U. S., at 449. As a corollary to this commandment, the Amendment requires that civil courts defer to the resolution of issues of religious doctrine or polity by the highest court of a hierarchical church organization. Serbian Orthodox Diocese, 426 U. S., at 724-725; cf. Watson v. Jones, 13 Wall. 679, 733-734 (1872). Subject to these limitations, however, the First Amendment does not dictate that a State must follow a particular method of resolving church property disputes. Indeed, “a State may adopt any one of various approaches for settling church property disputes so long as it involves no consideration of doctrinal matters, whether the ritual and liturgy of worship or the tenets of faith.” Maryland & Va. Churches, 396 U. S., at 368 (BRENNAN, J., concurring) (emphasis in original).
At least in general outline, we think the “neutral principles of law” approach is consistent with the foregoing constitutional рrinciples. The neutral-principles approach was ap-
The primary advantages of the neutral-principles approach are that it is completely secular in operation, and yet flexible enough to accommodate all forms of religious organization and polity. The method relies exclusively on objective, well-established concepts of trust and property law familiar to lawyers and judges. It thereby promises to free civil courts completely from entanglement in questions of religious doctrine, polity, and practice. Furthermore, the neutral-principles analysis shares the peculiar genius of private-law systems in general—flexibility in ordering private rights and obligations to reflect the intentions of the parties. Through appropriate reversionary clauses and trust provisions, religious societies can specify what is to happen to church property in the event of a particular contingency, or what religious body will determine the ownership in the event of a schism or doctrinal controversy. In this manner, a religious organization
This is not to say that the application of the neutral-principles approach is wholly free of difficulty. The neutrаl-principles method, at least as it has evolved in Georgia, requires a civil court to examine certain religious documents, such as a church constitution, for language of trust in favor of the general church. In undertaking such an examination, a civil court must take special care to scrutinize the document in purely secular terms, and not to rely on religious precepts in determining whether the document indicates that the parties have intended to create a trust. In addition, there may be cases where the deed, the corporate charter, or the constitution of the general church incorporates religious concepts in the provisions relating to the ownership of property. If in such a case the interpretation of the instruments of ownership would require the civil court to resolve a religious controversy, then the court must defer to the resolution of the doctrinal issue by the authoritative ecclesiastical body. Serbian Orthodox Diocese, 426 U. S., at 709.
On balance, hоwever, the promise of nonentanglement and neutrality inherent in the neutral-principles approach more than compensates for what will be occasional problems in application. These problems, in addition, should be gradually eliminated as recognition is given to the obligation of “States, religious organizations, and individuals [to] structure relationships involving church property so as not to require the civil courts to resolve ecclesiastical questions.” Presbyterian Church I, 393 U. S., at 449. We therefore hold that a State is constitutionally entitled to adopt neutral principles of law as a means of adjudicating a church property dispute.
The dissent would require the States to abandon the neutral-principles method, and instead would insist as a matter of constitutional law that whenever a dispute arises over the
The dissent suggests that a rule of compulsory deference would somehow involve less entanglement of civil courts in matters of religious doctrine, practice, and administration. Under its approach, however, civil courts would always be required to examine the polity and administration of a church to determine which unit of government has ultimate сontrol over church property. In some cases, this task would not prove to be difficult. But in others, the locus of control would be ambiguous, and “[a] careful examination of the constitutions of the general and local church, as well as other relevant documents, [would] be necessary to ascertain the form of governance adopted by the members of the religious association.” Post, at 619-620. In such cases, the suggested rule would appear to require “a searching and therefore impermissible inquiry into church polity.” Serbian Orthodox Diocese, 426 U. S., at 723. The neutral-principles approach, in contrast, obviates entirely the need for an analysis or examination of ecclesiastical polity or doctrine in settling church property disputes.
The dissent also argues that a rule of compulsory deference is necessary in order to protect the free exercise rights “of
IV
It remains to be determined whether the Georgia neutral-principles analysis was constitutionally applied on the facts of this case. Although both the trial court and the Supreme Court of Georgia viewed the case as involving nothing more than an application of the principles developed in Presbyterian Church II and in Carnes, the present case contains a significant complicating factor absent in each of those earlier cases. Presbyterian Church II and Carnes each involved a
Petitioners earnestly submit that the question of which faction is the true representative of the Vineville church is an ecclesiastical question that cannot be answered by a civil court. At least, it is said, it cannot be answered by a civil court in a case involving a hierarchical church, like the PCUS, where a duly appointed church commission has determined which of the two factions represents the “true congregation.” Respondents, in opposition, argue in effect that the Georgia courts did no more than apply the ordinary presumption that, absent some indication to the contrary, a voluntary religious association is represented by a majority of its members.
If in fact Georgia has adopted a presumptive rule of majority representation, defeasible upon a showing that the identity of the local church is to be determined by some other means, we think this would be consistent with both the neutral-principles analysis and the First Amendment. Majority rule is generally employed in the governance of religious societies. See Bouldin v. Alexander, 15 Wall. 131 (1872). Furthermore, the majority faction generally can be identified without resolving any question of religious doctrine or polity. Certainly, there was no dispute in the present case about the identity of the duly enrolled members of the Vineville church when the dispute arose, or about the fact that a quorum was present, or about the final vote. Most importantly, any rule of majority representation can always be overcome, under the neutral-principles approach, either by providing, in the corporate
Neither the trial court nor the Supreme Court of Georgia, however, explicitly stated that it was adopting a presumptive rule of majority representation.6 Moreover, there are at least some indications that under Georgia law the process of identifying the faction that represents the Vineville church involves considerations of religious doctrine and polity. Georgia law requires that “church property be held according to the terms of the church government,” and provides that a local church affiliated with a hierarchical religious association “is part of the whole body of the general church and is subject to the higher authority of the organization and its laws and regulations.” Carnes v. Smith, 236 Ga., at 33, 38, 222 S. E. 2d, at 325, 328;
This Court, of course, does not declare what the law of Georgia is. Since the grounds for the decision that respond-
It is so ordered.
MR. JUSTICE POWELL, with whom THE CHIEF JUSTICE, MR. JUSTICE STEWART, and MR. JUSTICE WHITE join, dissenting.
This case presents again a dispute among church members over the control of a local church‘s property. Although the Court appears to accept established principles that I have thought would resolve this case, it superimposes on these principles a new structure of rules that will make the decision of these cases by civil courts more difficult. The new analysis also is more likely to invite intrusion into church polity forbidden by the First Amendment.
I
The Court begins by stating that “[t]his case involves a dispute over the ownership of church property,” ante, at 597, suggesting that the concern is with legal or equitable ownership in the real property sense. But the ownership of the property of the Vineville church is not at issue. The deeds place title in the Vineville Presbyterian Church, or in trustees of that church, and none of the parties has questioned the validity of those deеds. The question actually presented is which of the factions within the local congregation has the right to control the actions of the titleholder, and thereby to control the use of the property, as the Court later acknowledges. Ante, at 602.
Since 1872, disputes over control of church property usually have been resolved under principles established by Watson v. Jones, 13 Wall. 679 (1872). Under the new and complex, two-stage analysis approved today, a court instead first must apply newly defined “neutral principles of law” to determine
As this new approach inevitably will increase the involvement of civil courts in church controversies, and as it departs from long-established precedents, I dissent.
A
The first stage in the “neutral principles of law” approach operates as a restrictive rule of evidence. A court is required to examine the deeds to the church property, the charter of the local church (if there is one), the book of order or discipline of the general church organization, and the state statutes governing the holding of church property. The object of the inquiry, where the title to the property is in the local church, is “to determine whether there [is] any basis for a trust in favor of the general church.” Ante, at 600. The court‘s investigation is to be “completely secular,” “rel[ying] exclusively on objective, well-established concepts of trust аnd property law familiar to lawyers and judges.” Ante, at 603. Thus, where religious documents such as church constitutions or books of order must be examined “for language of trust in favor of the general church,” “a civil court must take special care to scrutinize the document in purely secular terms, and not to rely on religious precepts in determining whether the document indicates that the parties have intended to create a trust.” Ante, at 604. It follows that the civil courts using this analysis may consider the form of religious govern-
One effect of the Court‘s evidentiary rule is to deny to the courts relevant evidence as to the religious polity—that is, the form of governance—adopted by the church members. The constitutional documents of churches tend to be drawn in terms of religious precepts. Attemрting to read them “in purely secular terms” is more likely to promote confusion than understanding. Moreover, whenever religious polity has not been expressed in specific statements referring to the property
This limiting of the evidence relative to religious government cannot be justified on the ground that it “free[s] сivil courts completely from entanglement in questions of religious doctrine, polity, and practice.” Ante, at 603. For unless the body identified as authoritative under state law resolves the underlying dispute in accord with the decision of the church‘s own authority, the state court effectively will have reversed the decisions of doctrine and practice made in accordance with church law. The schism in the Vineville church, for example, resulted from disagreements among the church members over questions of doctrine and practice. App. 233. Under the Book of Church Order, these questions were resolved authoritatively by the higher church courts, which then gave control of the local church to the faction loyal to that resolution. The Georgia courts, as a matter of state law, granted control to the schismatic faction, and thereby effectively reversed the doctrinal decision of the church courts. This indirect interference by the civil courts with the resolutiоn of religious disputes within the church is no less proscribed by the First Amendment than is the direct decision of questions of doctrine and practice.²
B
The Court‘s basic neutral-principles approach, as a means of isolating decisions concerning church property from other decisions made within the church, relies on the concept of a trust of local church property in favor of the general church. Because of this central premise, the neutral-principles rule suffices to settle only disputes between the central councils of a church organization and a unanimous local congregation. Where, as here, the neutral-principles inquiry reveals no trust in favor of the general church, and the local congregation is split into factions, the basic question remains unresolved: which faction should have control of the local church?
difficult evidentiary questions. Thus, the evidentiary rules to be applied in cases involving intrachurch disputes over church property should be fashioned to avoid interference with the resolution of the dispute within the accepted church government. The neutral-principles approach consists instead of a rule of evidence that ensures that in some cases the courts will impose a form of church government and a doctrinal resolution at odds with that reached by the church‘s own authority. The neutral-principles apрroach creates other difficulties. It imposes on the organization of churches additional legal requirements which in some cases might inhibit their formation by forcing the organizers to confront issues that otherwise might never arise. It also could precipitate church property disputes, for existing churches may deem it necessary, in light of today‘s decision, to revise their constitutional documents, charters, and deeds to include a specific statement of church polity in the language of property and trust law.
On its face, this rebuttable presumption also requires reversal of the state court‘s judgment in favor of the schismatic faction. The polity of the PCUS commits to the Presbytery the resolution of the dispute within the local church. Having shown this structure of church government for the determination of the identity of the local congregation, the petitioners have rebutted any presumption that this question has been left to a majority vote of the local congregation.
The Court nevertheless declines to order reversal. Rather than decide the case here in accordance with established First Amendment principles, the Court leaves open the possibility that the state courts might adopt some restrictive evidentiary rule that would render the petitioners’ evidence inadequate to overcome the presumption of majority control. Ante, at 608 n. 5. But, aside from a passing reference to the use of the neutral-principles approach developed earlier in its
“Indeed, the state may adopt any method of overcoming the majoritarian presumption, so long as the use of that method does not impair free-exercise rights or entangle the civil courts in matters of religious controversy.” Ante, at 608.
In essence, the Court‘s instructions on remand therefore allow the state courts the choice of following the long-settled rule of Watson v. Jones or of adopting some other rule—unspecified by the Court—that the state courts view as consistent with the First Amendment. Not only questions of state law but also important issues of federal constitutional law thus are left to the state courts for their decision, and, if they depart from Watson v. Jones, they will travel a course left totally uncharted by this Court.
II
Disputes among church members over the control of church property arise almost invariably out of disagreements regarding doctrine and practice. Because of the religious nature of these disputes, civil courts should decide them according to principles that do not interfere with the free exercise of religion in accordance with church polity and doctrine. Serbian Orthodox Diocese v. Milivojevich, 426 U. S. 696, 709, 720 (1976); Presbyterian Church v. Hull Church, 393 U. S. 440, 445-446, 449 (1969); Kedroff v. Saint Nicholas Cathedral, 344 U. S. 94, 107 (1952); id., at 121-122 (Frankfurter, J., concurring). See also Kreshik v. Saint Nicholas Cathedral, 363 U. S. 190 (1960); Maryland & Va. Eldership v. Sharpsburg Church, 254 Md. 162, 254 A. 2d 162 (1969), appeal dismissed for want of substantial federal question, 396 U. S. 367 (1970). The only course that achieves this constitutional requirement is аcceptance by civil courts of the decisions reached within the polity chosen by the church members themselves. The classic statement of this view is found in Watson v. Jones, 13 Wall., at 728-729:⁴
“The right to organize voluntary religious associations to assist in the expression and dissemination of any religious doctrine, and to create tribunals for the decision of controverted questions of faith within the association, and for the ecclesiastical government of all the individual members, congregations, and officers within the general association, is unquestioned. All who unite themselves to such a body do so with an implied consent to this government, and are bound to submit to it. But it would be a vain consent and would lead to the total subversion of such religious bodies, if any one aggrieved by one of their decisions could appeal to the secular courts and have them reversed. It is of the essence of these religious
unions, and of their right to establish tribunals for the decision of questions arising among themselves, that those decisions should be binding in all cases of ecclesiastical cognizance, subject only to such appeals as the organism itself provides for.”
Accordingly, in each case involving an intrachurch dispute—including disputes over church property—the civil court must focus directly on ascertaining, and then following, the decision made within the structure of church governance. By doing so, the court avoids two equally unacceptable departures from the genuine neutrality mandated by the First Amendment. First, it refrains from direct review and revision of decisions of the church on matters of religious doctrine and practice that underlie the church‘s determination of intrachurch controversies, including those that relate to control of church property.⁵ Equally important, by recognizing the authoritative resolution reached within the religious association, the civil court avoids interfering indirectly with the religious governance of those who have formed the association and submitted thеmselves to its authority. See supra, at 612-614; Watson v. Jones, supra, at 728-729; Kedroff v. Saint Nicholas Cathedral, supra, at 107-110.
Until today, and under the foregoing authorities, the first question presented in a case involving an intrachurch dispute over church property was where within the religious associa- tion the rules of polity, accepted by its members before the schism, had placed ultimate authority over the use of the church property.⁶ The courts, in answering this question have recognized two broad categories of church government. One is congregational, in which authority over questions of church doctrine, practice, and administration rests entirely in the local congregation or some body within it. In disputes over the control and use of the property of such a church, the civil courts enforce the authoritative resolution of the controversy within the local church itself. Watson v. Jones, supra, at 724-726. The second is hierarchical, in which the local church is but an integral and subordinate part of a larger church and is under the authority of the general church. Since the decisions of the local congregation are subject to review by the tribunals of the church hierarchy, this Court has held that the civil courts must give effect to the duly made decisions of the highest body within the hierarchy that has considered the dispute. As we stated in Serbian Orthodox Diocese v. Milivojevich:
“[T]he First and Fourteenth Amendments permit hierarchical religious organizations to establish their own rules and regulations for internal discipline and government, and to create tribunals for adjudicating disputes over these matters. When this choice is exercised and ecclesiastical tribunals are created to decide disputes over the government and direction of subordinate bodies, the Constitution requires that civil courts accept their decisions as binding upon them.” 426 U. S., at 724-725 (emphasis added).⁷
A careful examination of the constitutions of the general
IV
The principles developed in prior decisions thus afford clear guidance in the case before us. The Vineville church is presbyterian, a part of the PCUS. The presbyterian form of church government, adopted by the PCUS, is “a hierarchical structure of tribunals which consists of, in ascending order, (1) the Church Session, composed of the elders of the local church; (2) the Presbytery, composed of several churches in a geographical area; (3) the Synod, generally compоsed of all Presbyteries within a State; and (4) the General Assembly, the highest governing body.” Presbyterian Church v. Hull
Thus, while many matters, including the management of the church property, are committed in the first instance to the Session and congregation of the local church, their actions are subject to review by the Presbytery. Here, the Presbytery exercised its authority over the local church, removing the dissidents from church office, asserting direct control over the government of the church, and recognizing the petitioners as the legitimate congregation and Session of the church. It is undisputed that under the established government of the Presbyterian Church—accepted by the members of the church before the schism—the use and control of the church property have been determined authoritatively to be in the petitioners. Accordingly, under the principles I have thought were settled, there is no occasion for the further examination of the law of Georgia that the Court directs. On remand, the Georgia courts should be directed to enter judgment for the petitioners.