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The By-Laws of Kautantowit's Mecautea

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This document is the official by-laws of "Kautantowit's Mecautea," referred to as "KM" as short-name, and comprised from being "The United Cannabis Ministries of Oregon: and also as "Soldiers of Jah Ministries", or "SOJM" as short-name.

ARTICLE 1: ESTABLISHMENT

 

1.1 BIRTH:

On the 14th of February in the year 2009, per the instruction of our founding prophet Jackie "Jack" Herer and by the powers vested in founders of The United Cannabis Ministries, we were officially born and established as The United Cannabis Ministries of Oregon directly under Reverend's Steven & Seeva Cherms of The United Cannabis Ministry which serves as the head of the United Cannabis Ministries confederation. (Federal Recognition #88-0743124 ).

 

The birthplace for Kautantowit's Mecautea is known as it's Headquarters which is located within the boundaries of Douglas County, "state" of Orego, United States Inc. on the continent of "North America", known historically to us as "Turtle Island" and prior to human occupation as "Giant Island" in the current indigenous Northern Hemisphere of our beloved Mother Earth, third star from the Sun as of this time period in earth history.

 

Kautantowit's Mecautea's core structure upon birth established as a Free 508(c)(1)(a) non-profit Spiritual Collective Association. 

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1.2 FLOURISHMENT Kautantowit's Mecautea is a spiritual religion (Church, as defined by U.S. law) containing within, the House of Creator ("God") and the Temple of the Divine "Goddess" which operate and function Equally within the whole of KM and commanding EQUAL Respect within Kautantowit's Mecautea including by all members regardless of personal choice of belief or indifference. All human beings are welcomed to petition for membership into Kautantowit's Mecautea as Prospects regardless of residence location boundaries including but not limited to county, state, nation, or continent in accordance with the Bylaws as set forth. Membership into Kautantowit's Mecautea (if approved) is FREE of any and all form of financial cost, at which point said individual approved prospect become full-fledged Apprentice Members, who, so long as they remain in  alignment with the KM Moral Compass of Moral and Ethical Conduct And in accordance with the Bylaws of KM as set forth, have the right and ability to excel into Fellowcraft, Master and even Specialty) Members, depending on  their individual desire and personal efforts.

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1.3 INDEPENDANCE:

Prior to Herer's murder, Oregon probate court awarded a sacred text to our founding sachem in February 2010. After Herer's murder, multiple founders of The United Cannabis Ministries blessed our independence with the obligation to expand and include the sacred wisdom known to us as "The Manna Cannon of Hemperor Herer" to which it remains among our most treasured of sacred wisdom texts of KM's. As of this period of time, we became publicly known as "Soldiers of Jah Ministries" which We chose to have recognized and officiated via federal recognition assignment of #___ in 2011. Within, we established our Coven as well as our "Hemperor's Lair".

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Two years later, first on August 31st in the year 2013, we received "a gift of a name" by Sachem Matthew 'Seven Feathers' Thomas and the tribal and elder council of the Narragansett tribe of Rhode Island: "Kautantowit's Mecautea" which too was federally recognized and respected via #__, followed by in September of 2013 we received "an olive branch of confederation with Oklevueha Native American Church and became publicly known and in affiliation with Oklevueha as being "'Oklevueha Native American Church" (ONAC) as "ONAC KM" which again WE chose to have acknowledged and officiated which was so by #___.

 

Within the core structure during the year 2013, we by the authority of the Founding Council officially absorbed "Faerie Seeds Medical Co-Op" a federally recognized Non-Profit Medical Co-Operative established by multiple founders of it and KM both and was incorporated within the state boundary of Oregon since 2002 with # ___ which remains federally recognized by #___ since it's original establishment, making us as KM also a "Plant and Animal Enterprise" under federal definition and which was later affirmed by Polk County Oregon by issuance of a non-commercial Kennel License via the sheriff's department prior to said absorption.

 

Also, in the year 2013 we as KM had recognized federally that within KM's core structure was "Confederations, which was respected by the issuance of #___, as an additional layer of protection for the whole of Kautantowit's Mecautea and our members.

 

And we also as KM expanded across the boundary of Oregon and established additional sanctuary grounds under "The Religious  Land Use and Incarcerated Person's Act" "( RLUIPA") which was recognized and affirmed by the Grant County Circuit Court in Case numbers # ___ and #___ in 2014/2015 by Judge William Cramer after successfully being confirmed as bona-fide by both the "14 Points of the IRS Standards" And "The Meyer's Test'  And gaining acnowledgement of our disposition regarding certain sacred medicines we utilized entangeled by the US Incorporated's "Federal Controlled Substance Act" of "CSA" in short-nam and that within and because of our confederations, our spiritual and "religious" practices involve and include many of, on official record!! 

 

In 2019 we again were gifted an olive branch of confederation, this time from the "Native American Church of the Morning Star and Half Moon" and became publicly known as Kautantowit's Mecautea American Native Church ("KM ANC") federally recognized by #__.

 

 

ARTICLE 2: MEMBERSHIP

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Section A   Kautantowit's Mecautea shall be composed of individuals, hereafter called MEMBERS, who meet the following requirements:

1. They truthfully confess they have chosen and accepted that Kautantowit (Great Creator) logically would be "primary owner" of the whole of Creator's creation; that such creation includes but is not limited to our physical existence as children of Mother Earth as well as is most importantly, their own Spiritual existence as children of Father Sky, and agree to RESPECT that ALL lives and spiritual beings including then even, their very own in such aspect matter and therefore are entitled to be Respected and their inalienable right Of existence PRESERVED.

2. They agree that Kautantowit's Mecautea is the Spiritual Tribe of re-weavers of the webs of Creator's sacred hoops, offering and encouraging the unification necessary to survive the sacred 8th fire times, and members Agree to the Moral Compass as the mindset that is to guide our spirit back to Great Creator honorably and with our individual integrity intact to the best of our ability.

3. They agree to serve Great Creator thru Kautantowit's Mecautea with their sincere effort in time, talent and finances in good medicine ways as Creator motivates and inspires as well as when and where able.

4. They agree to abide by Kautantowit's Mecautea's constitution and by-laws as well as our Moral Compass Codes of moral and ethical conduct.

5. They are willing to accept respect and protect ALL creations inalienable rights including to believe and practice differently from their own and in consideration of all species.

6. They sign a roll which attests to their agreement with the above requirements having been met.

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SECTION B, MEMBER PRIVELEGES:

Members shall have the following privileges:

1. Attendance at Kautantowit's Mecautea meetings, gatherings, ceremonies and functions.

2. A vote in all business brought before a meeting of the church.

3. The aid, comfort, support, and prayers of Kautantowit's Mecautea and our members in the following areas:

a. Spiritual growth

b. Mental & Emotional needs

c. Physical needs

4. The right to bring items of business before the church councils appropriately.

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SECTION C, MEMBER OBLIGATIONS:

1. Churches, as a whole including members have a legal obligation to help protect the members who entrust their spirituality into their care: Churches and the officers who assume responsibility for the spiritual wellbeing of the congregant members, whether paid or as volunteers, have a special honorable relationship with those children that gives rise to a duty to protect them from reasonably foreseeable risk of harm from those members of the congregation whom the church places in positions of responsibility and authority as spiritual leaders, ministers, healers, medicine workers, guides and etc.; 

2. Churches, as a whole including members have a legal and moral obligation to help protect the Children in their care: Churches and the adult church workers/members who assume responsibility for the spiritual wellbeing of children of the congregation, whether paid or as volunteers, have a special honorable relationship with those children that gives rise to a duty to protect them from reasonably foreseeable risk of harm from those members of the congregation whom the church places in positions of responsibility, authority and Trust in and over them.;

3. Churches, as a whole including members have a legal and moral obligation to help protect the Elders in their care: Churches and the adult church workers/members who assume responsibility for the spiritual wellbeing of elders of the congregation, whether paid or as volunteers, have a special honorable relationship with those children that gives rise to a duty to protect them from reasonably foreseeable risk of harm from those members of the congregation whom the church places in positions of responsibility, authority and Trust in and over them. 

4. Churches, as a whole including members have a moral obligation to help protect the Military  Veterans in their care: Churches and the adult church workers/members who assume responsibility for the spiritual wellbeing of military veterans of the congregation, whether paid or as volunteers, have a special honorable relationship with those military veterans that gives rise to a duty to protect them from reasonably foreseeable risk of harm from those members of the congregation whom the church places in positions of responsibility, authority and Trust in and over them. 5. Churches, as a whole including members have a legal and moral obligation to help protect the Disabled and persons who for whatever reason cannot protect themselves in their care, including all children of sky and earth as other species: Churches and the adult church workers/members who assume responsibility for the spiritual wellbeing of the more vulnerable of the congregation, whether as paid clergy or as volunteers, have a special honorable relationship with those children that gives rise to a duty to protect them from reasonably foreseeable risk of harm from those members of the congregation whom the church places in positions of responsibility and authority over them. 

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SECTION D,  MEMBER DISCLIPLINARY CONSEQUENCES:

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1. PROBATION:

Those who are probationed are considered as being in process of "reconciliation works" means that they are trying to correct the wrong which has led them to dis-alignment with Kautantowit's Mecautea standards of expectations as set forth in the Moral Compass, Bylaws and/or other rules and regulations. Such includes but is not limited to: making apologies to any offended individuals, victims and others inflicted by the action(s) of such violation and are willing to comply with the council's decisions regarding realignment. If deemed guilty but repentant, the person is not disfellowshipped but is formally reproved and has restrictions imposed, which preclude the individual from various activities such as presenting talks or making comments at KM meetings and impact their rights to attend/participate in rituals, ceremonies and other KM events. If the person is deemed guilty, probation is the minimal degree of disciplinary actions that can and will be imposed. If it is a mild or first offense, Informal Probation may be considered as a final outcome, however the council's reserve the right to decide a stronger degree of probation. For example, if a child, elder or such person is victim of said actions or if said transgressing member is unrepentant, he or she will be likely be formally probationed. 

 

Those who are formally probationed get their church membership and the right to partake in elections restricted and or suspended as determined by the Elder Council.  If the person is deemed guilty of a disfellowshipping offense, the committee then decides, on the basis of the person's attitude and "works befitting repentance"

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Members can be subject to probation from the KM roll for failure to properly align with the KM Bylaws, Constitution and/or Moral Compass Code(s) including also with the Obligations as set forth above and herein. This means that though said person is still declared a "Member" that they are deemed to Not be in alignment with the moral and ethical standards of Kautantowit's Mecautea and officers, members and all associate relations of KM should not give trust to said individual based on their standing as KM members but to take heed to the fact that they have/are being disciplined for being out of alignment... like a child put in a corner.

Probationed members Can still participate in rituals and ceremonies and also attend gatherings but such may be Constricted appropriately in said individuals' probation and might EXCLUDE from such participation opportunities as well and can also limit or prohibit said members rights of access to sacred medicines otherwise entrusted to them by the church that would be otherwise legally prohibited under the USA Inc.'s federal Controlled Substance Act.

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2. DISTRUST: 

Members can be subject to Distrust from the roll for failure to properly align with the KM Bylaws, Constitution and/or Moral Compass Code(s) including also with the Obligations as set forth above and herein if deemed so by the KM Founders Council alone, and/or the Supreme High Council With Agreement by the KM Elders Council (The Grandmother And Grandfather Councils Combined). This means that though said person is still declared a "Member" that they are deemed to Not be in alignment with the moral and ethical standards of Kautantowit's Mecautea and officers, members and all associate relations of KM should not give ANY Form of trust to said individual based on their standing as KM members but to take heed to the fact that they have/are being disciplined for being out of alignment and failing to correct said disalignment via probation for Reason... like a child whose Grounded.

Distrusted members are NOT to be allowed to participate in ANY rituals and ceremonies or to be allowed to attend or participate ANY gatherings or events hosted or conducted by Kautantowit's Mecautea but EXCLUDED from such participation opportunities as well and said members rights of access to sacred medicines otherwise entrusted to them by the church that would be otherwise legally prohibited under the USA Inc.'s federal Controlled Substance Act are PROHIBITED until they have properly aligned ad their status of Distrust has been lifted by the KM Councils referenced above accordingly.

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3.  EXCOMMUNICATION:

Members are subject to removal from the roll and excommunicated from KM in cases where a member is believed to have unrepentantly committed one or more of several documented "transgressions" for the reasons below.

1. Attempting or threatening to cause harm of any degree to a KM member

2. Causing division, strife or danger to KM or its members.

4. Gross iniquity involves such transgressions as murder, child molestation, violent person to person crimes, and convictions of such crimes especially in a "serial" pattern.

5. Gross Immorality. Sexual Misconduct.  Gross immorality - Extreme disregard for the manner in which the wisdom teachings from our honorable elders and ancestors say we should behave as Spiritul Beings, especially while in Human Bodies and living upon Mother Earth.

6. Willful treason. Membership in another church that is known to be an enemy of Great Creator and/or KM as it's whole by their own choice.

7. Advocating or teaching doctrines which are in direct, major conflict with the teachings of our elder ancestor relations and or in a bad medicine way, meaning will ill intent or purpose and or agenda.

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The following list of variables serves as a general set of guidelines for when excommunication or lesser action may be warranted, beginning with those more likely to result in severe sanction:

  1. Violation of covenants: Covenants are made in conjunction with specific ordinances in the Kautantowit's Mecautea. Violated covenants that might result in excommunication are usually those surrounding marriage covenants, temple covenants, and priesthood covenants.

  2. Position of trust or authority: The person's position in the church hierarchy factors into the decision. It is considered more serious when a sin is committed by an a member; a stake, a mission, or a KM church president, vice president; a deacon, bishop; a patriarch;  full-time missionary and others of such equal title credential as an officer member. Tyranny is an example of a covenant violation.

  3.  Inapproporiate conduct toward a member of KM includes but is not limited to all forms of bullying (physical, emotional, verbal, relational,  sexual, cyber, prejudicial and etc. which includes acts such as: (a) Language or behavior that frightens, humiliates, belittles or degrades the recipient or target may be part of a pattern of bullying. For example: (a) Persistent or egregious use of abusive, insulting, or offensive language, (b) Aggressive yelling or shouting, (c) Unwarranted physical contact or threatening gestures, (d) Making repeated negative comments about a person’s appearance, lifestyle, family, or culture, (e) Regularly inappropriately teasing or making someone the brunt of pranks or practical jokes, (f) Circulating inappropriate or embarrassing photos or videos via email or social media, (g) Spreading misinformation or malicious rumors, (h) Purposefully inappropriately excluding, isolating, or marginalizing a person from normal KM activities.

 

If disciplinary actions leading to excommunication have been exhausted and with no positive effort of correction is found to have been made to a substantial degree and in a time period that reflects progressive effort, such member(s) are subject to excommunication from KM. Before recommending removal from membership, the elders shall have followed the guidelines for Kautantowit's Mecautea's discipline established in Bylaws of Kautantowit's Mecautea "Mother Church", which too, are many in accordance with the 18th Chapter of the Gospel of Matthew as well. Upon recommendation by the elders, removal shall require a two-thirds majority vote.

 

NOTE: A member cannot voluntarily withdraw or resign membership once the discipline process has begun. 

 

Section D. CONSIDERABLE FACTORS BY COUNCIL(s):

Factors that are to be considered by the applicable disciplinary councils, especially so the considered by the Elder Council include but are not limited to the following:

  1. Intention: Whether the offending person or persons knowingly and intentionally or unknowingly or unintentionally acted in ways toward the victim(s) that violate the KM Codes and by-laws.

  2. Repetition: Repetition of a violation (transgression) upon KM and/or member by a member is more serious than a single instance. This Will be a consideration regarding determining the measure of said individual members degree of disciplinary action(s).

  3. Magnitude: How often, how many individuals were impacted, factors encompassing such victims (children, elderly, disabled/helpless, veteran etc. and the degree of harm/injury/injuries sustained, etc.) and additional considerations such as who is aware of the factors into the decision such as media for example or if law enforcement officials are involved etc. so to preserve the integrity of the whole of Kautantowit's Mecautea and all members in Good Standing. 

  4. Age, maturity, and experience: Those who are young in age, or immature in their understanding, are typically afforded leniency. Members with cognate issues such as Dementia, Stroke, Alzheimer's etc. are also generally given a degree of consideration as are veterans and members whose PTSD was triggered are usually afforded some leniency considerations as well.

  5. Interests of the innocent: How the discipline will impact individual victims of/from said transgression act(s) as well as innocent family members may be considered.

  6. Time between transgression, confession and correction: A. If the act was committed in the distant past, and there has not been repetition, leniency may be considered.B. If the act was committed in the recent past, was confessed to without hesitation, delay or attempted deviation, and there has not been repetition, leniency may be considered provided correction is achieved or actively in process by said member.

  7. Voluntary confession: If a person voluntarily confesses the transgression on their own accord to KM First and within a short period of time from the occurrence, leniency is suggested.

  8. Evidence of repentance: Sorrow for the transgression and resulting consequences and repercussions for the Victim(s) and the whole of Kautantowit's Mecautea including fellow members, and demonstrate commitment to repentance, as well as faith in Divine and respect for ALL of Creator's Creation will all play a role in determining the severity of discipline.

10. Any who are causing division and strife in KM for or on behalf of a member subject to disciplinary action will also be a consideration and could result in disciplinary action on them if their actions de-align with the Moral Compass, Bylaws and/or other rules and codes set fort by Kautantowit's Mecautea.

11. Other reasons deemed appropriate by the KM Elder Council(s) to be weighed and factored will be accordingly. Please note that any leniency factored in does NOT secure that discliplinary actions will not be taken and can still end up with a decision of excommunication and or Disassociation as the final outcome for a member deemed to be out of compliance with the KM rules and codes.​

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Section E. ADDITIONAL ACTS OF DISCLIPINE BY KM:

 

1. Child Church Disciplinary action on a member

If a member is Removed from any of the "Child Churches" or from the "Mother Church" herself (KM), which such procedure is set forth above in this section, the disciplining church is to IMMEDIATELY formally inform Kautantowit's Mecautea with detail as to why and what disciplinary action has been decided to be taken against said member Regardless of such disciplinary action and magnitude of offense(s).

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Said individual is NOT eligible to become an active member of another in the Kautantowit's Mecautea family UNLESS righted their situation with the removing church and a letter of membership referral is obtained by that church's spiritual leader for the pending churches and mother churches consideration. 

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Excommunicated members lose their church membership and the right to claim validation regarding church disposition credentials and/or respected titles, claim of KM authorization for possession, cultivation or administration of the sacred medicines or sacred artifacts by KM.

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2. Disciplinary action By KM on a Child Church​

If a Child Church is punished by the KM "Mother" council(s) said church is considered in position of Distrust, meaning they are not to be aided and abetted by any other KM Church contrary to the council's decision and punishment limitations and constrictions.

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Disassociated Child Churches lose their church membership and the right to claim validation regarding church disposition credentials and/or respected titles, claim of KM authorization for possession, cultivation or administration of the sacred medicines or sacred artifacts by KM.

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2. If said dis-alignment is by an independently confederated church, the KM council is to decide the level and degree of the appropriate discipline appropriate in the same way as if disclipining an individual member.

 

If probation is an outcome, the KM council will determine the constrictions of KM members interactions and support remains in place until the confederate realigns with the standards of Kautantowit's Mecautea.

 

If the confederation is Dissolved, all ties, associations and endorsements a between KM and said entity sever and are dissolved unless or until reconciliation occurs between it, they and KM accordingly and with a blessing of approval by the Elder Councils.

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 3. Notices of excommunication include a letter of Distrust and/or Disassociation, which may be made public, especially in cases of apostasy, where members could be misled.

ARTICLE 3: LEADERSHIP

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There shall be certain individuals elected by the body to fill positions of leadership and service. These individuals shall be considered the officer members of Kautantowit's Mecautea, and as such shall have certain duties and responsibilities as listed below. It is required that all officers be members in good standing as defined in Article II. Officer Members shall consist of both Matriarchial and Patriarchial reflection. Elected Officers shall be elected by a two-thirds majority vote. Their tenure shall be subject to an annual review by the membership.  However, any officer may be removed from office any time upon a two-thirds majority vote by the members.

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These offices and their responsibilities are subjected to the vote of the Founder's Council and the Supreme Grand Council of Kautantowit's Mecautea ONLY, not by the members But Can be put forth for consideration for such action consideration by a 2/3 vote by the members:

A. Pastor/Minister/Roadman/Healer

1. Responsible for leading the ceremonial services and meetings of the church.

2. Responsible for the spiritual health and development of the whole of the Kautantowit's Mecautea family.

3. Is entrusted to present an represent theselves as having honor and integruty as a KM officer member.

4. Has the authority and responsibility for the teaching of wellnes for the body, mind, soul and spirit.

5. Has the right of approval for any guests invited to offer wisdom teachings to the church family in accordance with the moral compass of KM and also in a good medicine sacred way.

6. Kautantowit's Mecautea, as too can her child churches too, may elect to pay the pastors/ministers/roadmen/healers if they can so afford, or with the mother churches approval, can create a dissolution clause if appliable as well within their individual   a salarychurches Bylaws if approved by the majority vote of all applicable councils including the mother churches Supreme Grand Council as well.

7. The pastor/minister/roadman/healers are to serve as though at least one of the elders is beside them in all things and dealings encompassing the overall integrity of the whole family of Kutantowit's Mecautea "Church".

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B. ELDERS

1. Responsible for the spiritual leadership and health of the body.

2. Charged with the administration of these by-laws and the moral compass code of moral and ethical conduct, as well as in all other church business, official or otherwise.

3. Shall recommend to the church changes to these by-laws as necessary.

4. Shall be open to receive from any member a recommendation or opinion as to the operation and health of the body.  These recommendations shall be shared among the elders and considered for action.

5. Shall be seated members of all, including but not limited to: the Finance, Nominating, and Benevolence Committees, etc.

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C. TRUSTEES - Shall be listed with the county to satisfy the legal property requirements of the local government, holding title to the church property.

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D. CHIEF FINANCIAL OFFICER/ TREASURER

1. Shall be responsible for the careful deposit and withdrawal of church funds from a banking institution, in accordance with the budget.

2. Shall verify and record all offerings and donations, and document all expenditures.

3. Shall strive to be a good steward of the church's funds, keeping an accurate count and protecting from loss.

4. Shall make available quarterly and annual financial statements, listing income and expenditure totals.

5. Shall be a member of the Finance and Benevolence Committees.

6. Shall be subject to a Monthly audit internally at applicable meetings, is subject to random audits by the mother church accordingly and with merit, and too, is sibject to outside professional auditing per the majority vote of the councils with authorative position regarding financial matters.

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E. TELLERS - Shall count and record all offerings and convey them to the Treasurer.

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F. CORRESPONDING SECRETARY

1. Shall coordinate birthday, anniversary, get well, and such cards to members in need with KM family members.

2. Shall send appropriate condolences to members or the families of members, in the event of death or tragedy.

3. Shall send and or coordinate whatever correspondence the body directs.

4. Will coordinate, send, post and make known gatherings and ceremonies especially those with personal invitation request is deemed essential.

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G. RECORDING SECRETARY.

1. Shall keep a record of all business concluded by the church.

2. Provide notices of records of body transactions as required by law.

3. Shall keep the membership roll accurate, with current names and addresses of members.

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H. DEACONS-Shall be installed by church vote as necessary to perform works of service, ministering to the membership, and residents of the surrounding community. Deacons shall assist the Leaders and Elders in responding to benevolence requests and administering the benevolence portion of the budget.

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I. SCHOOL SUPERINTENDENT

1. Shall be responsible for all matters relating to the operation of Kautantowit's Mecautea School

2. Shall report to the elders concerning his /her activities.

3. Shall review and order literature and other such resource options for the school.

4. Shall be responsible for the selection of teachers.

5. Shall be responsible for the nursery, tiny tots and children's church operation.

6. Unlike other officers, the School Superintendent shall be selected by the elders and spiritual leader without requiring a vote by the councils or congregation members, and will serve a term of indefinite length, subject to the elders’ discretion unless death or resignation occur.

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ARTICLE IV  MEETINGS

This church shall have regular meetings where it will seek to learn about how to honor Great Creator as Kautantowit's Mecautea. In order to function as a local body of Kautantowit, the KM family will have certain set services and practices such as listed but not limited to those below:

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A. WEEKEND WORSHIP SERVICE

1. This meeting shall be held each Saturday or Sunday.  It shall be a time for wisdom, fellowship, prayer, and the teaching of Great Creator's wisdom.  A spiritual leader shall be the leader of this service. Also, any business of the church may be conducted at this meeting as deemed appropriate by the spiritual leader conducting the gathering.

2. Business conducted shall be according to KM procedure as outlined.

3. The spiritual leader may set the time during the meeting at which business may be conducted.

4. The spiritual leader or his designate, shall moderate all business, with the exception of business pertaining to his office.  In the event of this, he/she will be asked to leave during the proceedings and an elder will moderate.

5. Any member may bring any item of business before the body at this meeting in a good medicine way.

6. A quorum, consisting of two-thirds of current members, shall be required to be present for a vote to be taken if applicable.

7. All votes shall be decided by a simple majority of those members present, with the exception of those mentioned in these by-laws as requiring a two-thirds majority. (i.e. removal from membership, removal from office ... etc.).

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B. MONTHLY FINANCIAL MEETING

Kautantowit's Mecautea shall have a monthly meeting at which time it shall review its finances, budget, tenure of officers and general business matters. This meeting will be held the 5th day of each month during the Grand Council meeting.

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C. KM SCHOOL

Kautantowit's Mecautea shall provide a School for the increase of Great Creator's sacred knowledge of its members and their children.  This school shall be financed through the budget.

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D. KM WOLF BAND MEETING

Kautantowit's Mecautea shall have a meeting each evening of the 15th of each month, led by a spiritual leader or his/her designate, for the purpose of edifying the body of KM through positive action and goals.

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E.  SPECIAL MEETINGS

The body of KM may elect to have whatever additional meetings, gatheringd, special fellowships, trips and/or meals etc. as it sees fit.

ARTICLE 4 : KM Family

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This section will address and explain the expectations and responsibilities of those who are part of the KM spiritual tribal family.

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A. Mother KM
An existing church such as KM as mother provides the initial leadership and credentials necessary to substantiate the existence of and as a child church while the birthed focus on the generation of resources (materialistically and people) to get a new church started including the selection of the church boards, officers and core structure. Often the church planter is selected from within the organization and has already bought into the vision, values and beliefs of the sponsoring organization. The existing relationship allows for a close working relationship between the “mother” and “child” churches.  Although the new church is autonomous, the sponsoring organization often has significant influence in the new church (including decision making during the pre-launch phase). Advantages often include increased financial resources and the ability to draw core team/launch team members from the sponsoring organization.
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  1. INSPIRATION AND CHANGE. Efforts should be made to ensure that Kautantowit's Mecautea spiritual practices are always inspired and conducted in ways that respect the common good, with due regard for individual as well as public safety, health, and good medicine order. Medicine People shall exercise special care, concern and awareness when assisting the direction of energies of those whom they serve, as well as their own energies, in responsible ways that reflect a loving and respectful regard for all life.

  2. Under Mother's Wing. Until a child church reaches complete independence on their own, all children of KM remain safely tucked under the protective wing of mother KM legally and otherwise UNLESS punishment and discipline dictate otherwise. While under the wing, said child meets if not exceeds all tes4s that de4ermine legitacy of a church (Meyer's Test, IRS 14-point Standards and etc.) thereby allowing the child church to lawfully operate, which otherwise it could not. However, no procreation from a child under the wing can occur without mothers' permissions!

  3. WATCHFULNESS. The Mother ( Kautantowit's Mecautea) will monitor the health and safety of participants of and within a child church during the birth and infancy and strive to safeguard from vulnerability that may emerge throughout its life especially in the youthful years. Under no circumstances should a Kautantowit's Mecautea child churches work with people who are not members of the KM family without consulting mother KM, as we cannot ensure their integrity or offer legal protections to or for them. To do so is at your own risk and with whatever consequence to you alone as a child church meaning mother KM my Not jump forward to help or protect you.

  4. INCLUSIVENESS. Kautantowit's Mecautea churches and ceremonies are to be conducted in the spirit of service for the greater good of all. Spiritual leaders along with Healers, Medicine People and so forth accommodate members without regard to race, religious affiliations, gender, cultural background, financial status, and/or political affiliations whether or not said member is directly a member of a particular KM church, but Moreso for their direct members.

  5. VULNERABILITY. Kautantowit's Mecautea officers are aware during services including ceremony that members and authorized participants as well as non-members including officials of sorts may be especially open to suggestion or have criticism. Spiritual leaders, regardless of title pledge to protect participants and not to allow anyone to use that vulnerability in ways that harm themselves or others whether a member of 4he KM family or not.

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B. KM Children

As a sponsoring Church or Organization / Mother Church– Kautantowit's Mecautea provides the initial leadership, resources and support to get a new church started including approving the selection of the church planters. Often the church planter is spiritually chosen and inspired from within Kautantowit's Mecautea spiritual community and has already aligned into the vision, values and beliefs of Kautantowit's Mecautea. The existing relationship allows for a close working relationship between the “mother” and “child” churches.  Although the new church is autonomous, Kautantowit's Mecautea often has significant influence in the new church (including decision making during the pre-birt phase until complete independance). Advantages often include increased legal standing and can include financial and other resources, opportunities and benefits and increase the ability to draw members to Kautantowit's Mecautea spiritual tribal family.

 

Each child will grow and develop at its own pace and unique disposition but must remain in complete compliance with the core root structure including the Constitution, Bylaws and Moral Compass. Some may attain adulthood while others may be content remaining children forever under mothers wing. Whether or not a child reaches full independance or not, Kautantowit's Mecautea as mother will love and be proud of them just the same and do all possible to support, protect and preserve them.

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1. Purpose of a KM Child Church

The specific purpose of a KM child church is to create, establish, and operate KM for any enlightened persons who have a sincerely held spiritual and religious belief in, of, and/or about any variation of KM's spiritual tribal family hoops. This includes but is in no way limited or mandated to be "God" based religions such as Catholicism, Christianity, Mormonism, Jahovah Wittnessism, Lutheran, Judaism, Hinduism, Buddhism, Rasta, etc. as well as non-God based spiritual and religious creeds such as Wiccan, Norse, Ntr and/or ancient Egyptian religion and/or derivations of ancient Egyptian religion and traditional aboriginal and tribal ways, etc. Members seek to help each other achieve better health and live longer with good quality of life through principles of healing and wellness practices and traditions. Each child church body is uniquely structured with dedication to teaching the Ancient Ways, customs and of the principles contained in the vast sacred writings and wisdom teachings of peoples and creeds from around the world, written as well as orally handed down throughout the generations. 

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2. Abilities of a Child Church:

The abilities of a child church of Kautantowit's Mecautea include 

(A) A KM child church is to provide places for public worship, religious training, and education, and to otherwise encourage, aid, and provide service, both material and spiritual, to the sick, the handicapped, the aged, the young, the homeless, the poor, the helpless, and the needy

(B) A KM child church is to provide sanctuary and a group voice for and on behalf of all those who are persecuted, harassed, discriminated against, censored, raped, beaten, tortured, and/or killed for their sincerely held religious and/or spiritual beliefs.

(C) A KM child church is to conduct religious, artistic, literary, scientific, charitable, educational, and similar activities.

(D) A KM child church is to conduct religious, artistic, literary, scientific, charitable, educational, and similar activities.

(E) A KM child church is to create and support the creation of art, including fine arts, mundane arts, literature, sculpture, painting, architecture, music, theatre, film, and multi-media.

(F) A KM child church is to operate and maintain libraries, laboratories, gardens, and research facilities KM is to conduct and support the conduct of scientific, artistic, and religious research.

(G)  A KM child church is to support and conduct worship, ritual, Witchcraft, magick, sciences, arts, readings, meditation, Ntr Senra, herbalism, health, nutrition, sex, marriage, family, processions, circles, ceremonies, dedications, blessings, weddings, handfasting's, renewals, annulments, separations, hand parting's, divorces, funerals, naming's, welcoming's, baptisms, comings of age, rites of passage, affirmations, holy days, Sabbats, Esbats, and other religious and/or spiritual activity.

(H) A KM child church is to grow, craft, create, and distribute religious plants, items, and materials, including healing and nutritional herbs such as cannabis and roses, and to support and educate others who do the same. KM can do ceremonial bless your fields and teach you how to bless your own fields. 

( I ) A KM child church is to support and promote the basic essentials for peaceful civilization in Ma’at. In carrying out such purposes.

(J)  A KM child church is to serve, contribute, and/or otherwise assist and/or take actions with other associations, corporations, organizations, and institutions carrying on such activities which are consistent with the purposes of KM.

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3. Inabilities of a KM Child Church

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4. Declarations of a KM Child Church:


1) I ___________, as ___________ of  ________________, a child church of Kautantowit's Mecautea in Good Standing declare that as a part of Creator's creation, it is my belief that All Natural creation is Medicine, and is a part of our established freedom to practice our spiritual and religious spirituality, creeds in an honorable Good Medicine way for the greater good of all life upon and including mother globe. KM members believe in our inalienable rights as children of the Creator and of the earth and sky. We recognize that we live in a world with different governing countries that have established their own laws but we choose to respect and uphold the rules, laws and desires of Great Creator alone as our sole authority and above all others. 

2) I agree that as a spiritual leader of the KM tribal family and as an officer of _________, that I and our church and church members will follow the practice of "First, Do Good" and that I and we will, to the best of our ability, make this the guiding practice of my daily spiritual healing, journey and mission.  I further agree that we will honor and follow the KM Moral Compass ethical code of conduct and that we will respect and heed to the bylaws and other codes of expectation in place to ensure our integrity remains top priority in all that we do.

3) For our flourishment as a child church of KM, I and we will faithfully study and remain open to all traditional healing methods and will  work in unison within KM to ensure our members will have every opportunity possible within the KM tribal family to have access to as well as to become Properly educated in the various sources and creeds wisdom teachings and necessary materials suggested by the sachem, spiritual healers, elders and medicine workers of Kautantowit's Mecautea and sibling spiritual leaders in KM and our extended relations within the KM spiritual tribal family.

4) I and we agree that we will donate from our surplus, as the Spirit directs, to KM and to our spiritual tribal family so that the progression of the whole of the KM family may move  forward and become fully established in all areas of the world for the greater good in good medicine ways.  (The Church do not have a paid clergy so all contributions go to building up the Church and giving greater support to our members... GRATUITIES go to the spiritual leaders and medicine workers directly.)


5) I and we agree that we will strive to establish gatherings in our area if none are already present and coordinate with those that are so to share and support such gatherings and ceremonies for the greater good of all members of the KM spiritual tribal family, and will offer and dedicate time, talent, resources and means as able that are suggested to me by the Spirit, requested by KM, a sibling or other (confederated) relation to forward the purpose of that gathering in sacred way if and as is possible.
 
Covenant Obligations are the foundation of furthering Kautantowit's Mecautea as a whole because we know that Healing the World depends upon each of our faithfulness, determination and commitment to the cause.  

 

If you feel that you can be true to the Declarations and this declaration and the KM Moral Compass codes of ethical conduct, then your request for Spiritually birthing a child church with KM will more likely than not be approved.

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C. Extended Relations
  1. RESPECT. Kautantowit's Mecautea Leaders and members agree to conduct themselves in ways that cultivate awareness, empathy, and wisdom for all members during ceremonies. Members also agree to respect, empower, and continually support the ONAC Medicine People and Gatekeepers as they serve the Kautantowit's Mecautea Community family.

  2. LIMITATIONS. Limits on the behaviors and interaction between KM Members, Medicine People and Indigenous Ceremonial Leaders, as well as other Kautantowit's Mecautea Family Members are to be made clear and agreed upon in advance of any Indigenous Native American Ceremony.

  3. MINORS. Those under 18 years old will not be admitted to ceremonies where sacred medicines are present unless all of the following requirements are fulfilled:

    • The medicine person gives specific permission for their attendance after careful vetting of the minor child with parents present

    • A parent or legal guardian must attend the ceremony with the minor and take full responsibility for their care and well-being

    • The minor person and both parents and/or legal guardians must be members of Kautantowit's Mecautea.

    • There is specific documentation regarding minor participation that must be obtained from Mother Church. This documentation must be signed by both parents (unless one parent has sole legal custody, not just physical custody) or legal guardians, as well as the Kautantowit's Mecautea Medicine Person conducting the ceremony. This paperwork must be returned to KM as the Mother Church before the ceremony.

  4. CONFIDENTIALITY AND CUSTOMS. Cultural and religious customs and confidentiality of all participants are to be accepted and honored by all Kautantowit's Mecautea members. Follow and respect the Medicine Person’s instructions and conduct yourself with respect in the circle. Once sacred medicines are served, we ask that you remain within the ceremony circle. Should you choose to leave a ceremony before it is completed, do not leave the ceremonial grounds until you are given permission from the Medicine Person, and always remember your own safety and do not drive after sitting with medicine. that could alter or impair your ability, even if you feel you're alright to safely drive If you leave before the ceremony is completed, you do so at your own risk, and such will be noted in your file with the mother church and may affect your ability to participate in future ceremonies.

  5. ABUSE NOT PROTECTED. Kautantowit's Mecautea has zero tolerance for and abhors any manner of physical, mental and/or sexual abuse of any person, especially an under aged person at or involved with a Kautantowit's Mecautea church or ceremony, and any abuse and/or exploitation of ANY person in any physical and/or sexual form by any person should expect swift mecautea action as well as legal prosecution. The violation of this fundamental Ethic by any Kautantowit's Mecautea member will subject the violator to the full expulsion as well as consequences of the laws of the land. This holds true whether in ceremony or not.

  6. SACRAMENTS UNDER DIRECTION OF MEDICINE PEOPLE. Members of Kautantowit's Mecautea agree that sacred medicines admitted into the body may be considered a sacred. Some of those substances have the potential to be harmful if inappropriately used and or abused. Therefore, we will not tolerate the encouragement of recreational use of any of these sacred medicines, and any member found doing so will be out of compliance and subject to disciplinary actions or consequence. The Kautantowit's Mecautea family do not approve of the utilization of any sacred medicine in a manner that would be likely to cause harm to oneself or to others. Therefore, members agree that sacred medicines must be served under the direction of an authorized KM Medicine Person (Sacred Medicine Ceremonial Leader) to be legally protected. This direction extends to the personal private work with medicines when not in ceremony or direct contact with the medicine people. Members agree that sacraments/medicines should always be stored in such a way that they are not available to those who are not members or are not under the direction of medicine people.

  7. INCLUSIVENESS. Kautantowit's Mecautea ceremonies are to be conducted in the spirit of service. ONAC members agree to participate in ceremonies respecting all participants and leaders without regard to race, nationality, religious affiliations, gender, cultural background, financial status, and/or political affiliations etc.

  8. LEGAL STANDING. Members and leaders including Medicine People do not have legal standing to include Kautantowit's Mecautea in any legal issue that does not directly involve the Mother Church without prior consent. This means that NO legal actions (including lawsuits, civil actions, and legal complaints, among others) taken by members and leaders can indicate that the Mother Church is part of that action unless the mother church Kautantowit's Mecautea has agreed prior to such filing or litigation. Any situation where legal actions require the involvement of mother KM must be handled by the Kautantowit's Mecautea Mother Church and by their legal representatives. Any legal action that includes the words “Kautantowit's Mecautea”, even when the word is part of the name of the branch, must specifically indicate that the action is being taken by the specific church and not by Mother Church or its leaders or members. Such actions must be made known to mother KM as soon as is possible whether or not mother KM is to become ivolved, officilly or otherwise.

D. KM Confederations
Collaborative Network / Partnership– This is a rapidly growing trend where an organization (or many organizations) committed to church planting work together to plant churches. These informal alliances are referred to as collaborative or partnership networks. The participating organizations often share common beliefs and a passion for starting new churches. Planters often get many of the benefits of the “sponsoring church” model but with increased autonomy in decision making. 
 

1. Church Confederation Option:

This option is for those of you among our Honorable adopted members who have a Pre-Existing Church of your own in which you would like to have stand in official Solidarity with the descendant churches of autantowit's Mecautea and our spiritual tribal family.

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2. Tribal Confederation option:

Our Tribal Confederation Option: This is an option that is specifically is for tribes in which you would like to have stand in official Solidarity with the Broken Arrow of the Native American Church of the Morning Star and Half Moon. Because this option will continue to prove to be among the preferred membership options when it comes to being a positive collective voice for the greater good of the people and all life living upon it, we will Require a Personalized Contractual Agreement Package, unfortunately we are unable to give you any specific details as far as what Token Offerings will be requested and or mandated but we Can and hereby DO assure you that whatever they may consist of they Will be Honorable as well as modest and too, will be proven to 1,000% strengthen our stand as a collective voice.

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E. KM Associations

Sponsoring Church or Organization(s) / Church Family– 

Another important essential to the KM spiritual tribal family are found in our Associations. These are like-minded organizations that are NOT declared "Churches" but work diligently striving for the same goals we as KM have. 

 

1. Church Association Option:

This option is for those of you among our Honorable adopted members who have a Pre-Existing Church of your own in which you would like to have stand in official Solidarity with the descendant churches of autantowit's Mecautea and our spiritual tribal family.

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2. Organization Association / Church Family:

A. For Profit

B. Non- Profit Organization:

C. Fraternal Organization:

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F. LIMITATIONS.:

Limits on the behaviors and interaction between KM Members,Spiritual Leaders,Officials, Child Churches Leaders as well as other Kautantowit's Mecautea family with associates must remain in complete compliance with the moral compass, constutution, bylaws and other governing rules and laws of KM at all times and in good medicine way.

ARTICLE 5: CEREMONY

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This section will address and explain the expectations and responsibilities of those participating in Ceremony.

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A. For Leaders
  1. INSPIRATION AND CHANGE. Efforts should be made to ensure that Kautantowit's Mecautea spiritual practices are always inspired and conducted in ways that respect the common good, with due regard for individual as well as public safety, health, and good medicine order. Medicine People shall exercise special care, concern and awareness when assisting the direction of energies of those whom they serve, as well as their own energies, in responsible ways that reflect a loving and respectful regard for all life.

  2. EXISTING CONDITIONS. Disclosures previous to ceremony shall include, at a minimum: discussion of any elements of the ceremony that could reasonably be seen as presenting physical or psychological risks, and the disclosure and proper vetting of any medical conditions, or prescription medications they are using. In particular, first time authorized participants must be advised that KM Ceremonies can be difficult and dramatically transforming as well as spiritually, physically and emotionally draining to say the least. Any form of health issue should be addressed and vectored accordingly.

  3. WATCHFULNESS. The Medicine People will monitor the health and safety of participants during the ceremony and the few hours of vulnerability that may follow a ceremony carefully and with reasonable preparations. They will also ensure that all those who participate in ceremony or personal counseling where sacred medicines are present are members of Kautantowit's Mecautea. If the person in question does not have a valid KM membership card, the leaders/medicine people will verify the standing of the person in questions with the main headquarters of KM before allowing them to participate. Under no circumstances should a Kautantowit's Mecautea Medicine Person work with people who are not members of te KM family, as we cannot offer legal protections to or for them.

  4. INCLUSIVENESS. Kautantowit's Mecautea ceremonies are to be conducted in the spirit of service. Medicine People accommodate members without regard to race, religious affiliations, gender, cultural background, financial status, and/or political affiliations.

  5. VULNERABILITY. Kautantowit's Mecautea Medicine People are aware during ceremony that members and authorized participants may be especially open to suggestion. Medicine People pledge to protect participants and not to allow anyone to use that vulnerability in ways that harm themselves or others.

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B. For Members
  1. PREPARATION AND SAFETY. Each participant in Kautantowit's Mecautea ceremonies must agree to comply with all directions or instructions concerning the safety and well-being of all in attendance, from one-hour prior, during, and a minimum of three hours after ceremonies being conducted by a Kautantowit's Mecautea Medicine Person.

  2. LIFE CHANGES. Often, the increased awareness gained from KM Spiritual Ceremonies will catalyze a desire in the participant's life for personal and social change. In most cases, these changes should only be made after deep introspection and consideration as to how they will affect the other beings connected to the participant.

  3. EXISTING CONDITIONS. ONAC Members agree to disclose to the Kautantowit's Mecautea Spiritual Leaders any medical or mental conditions prior to any ceremony that might be affected in any way during a ceremony, including, at a minimum, discussion of any concerns regarding medication, trauma responses, or any previous condition that could be of concern.

  4. WATCHFULNESS. Those who assist the Medicine Person during ceremony are called “Gatekeepers”. They are responsible to assist the Medicine People in monitoring the health and safety of all participants during the ceremony and the few hours of vulnerability that may follow a ceremony. Kautantowit's Mecautea Members participating in the ceremony must remember that they are there to do work for themselves, and not to involve themselves with the process others are experiencing while doing their own work.

  5. CONSENT OF PARTICIPANT. The autonomy and sovereignty of each member and/or authorized participant is to be respected and preserved by Kautantowit's Mecautea Medicine People and Indigenous Ceremonial Leaders conducting ceremony for or with Kautantowit's Mecautea. Participation in any Kautantowit's Mecautea Ceremony must be voluntary and based on prior disclosure and consent given by each participant while in an ordinary rational state of consciousness.

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C. For Leaders and Members
  1. RESPECT. Kautantowit's Mecautea Leaders and members agree to conduct themselves in ways that cultivate awareness, empathy, and wisdom for all members during ceremonies. Members also agree to respect, empower, and continually support the ONAC Medicine People and Gatekeepers as they serve the Kautantowit's Mecautea Community family.

  2. LIMITATIONS. Limits on the behaviors and interaction between KM Members, Medicine People and Indigenous Ceremonial Leaders, as well as other Kautantowit's Mecautea Family Members are to be made clear and agreed upon in advance of any Indigenous Native American Ceremony.

  3. MINORS. Those under 18 years old will not be admitted to ceremonies where sacred medicines are present unless all of the following requirements are fulfilled:

    • The medicine person gives specific permission for their attendance after careful vetting of the minor child with parents present

    • A parent or legal guardian must attend the ceremony with the minor and take full responsibility for their care and well-being

    • The minor person and both parents and/or legal guardians must be members of Kautantowit's Mecautea.

    • There is specific documentation regarding minor participation that must be obtained from Mother Church. This documentation must be signed by both parents (unless one parent has sole legal custody, not just physical custody) or legal guardians, as well as the Kautantowit's Mecautea Medicine Person conducting the ceremony. This paperwork must be returned to KM as the Mother Church before the ceremony.

  4. CONFIDENTIALITY AND CUSTOMS. Cultural and religious customs and confidentiality of all participants are to be accepted and honored by all Kautantowit's Mecautea members. Follow and respect the Medicine Person’s instructions and conduct yourself with respect in the circle. Once sacred medicines are served, we ask that you remain within the ceremony circle. Should you choose to leave a ceremony before it is completed, do not leave the ceremonial grounds until you are given permission from the Medicine Person, and always remember your own safety and do not drive after sitting with medicine. that could alter or impair your ability, even if you feel you're alright to safely drive If you leave before the ceremony is completed, you do so at your own risk, and such will be noted in your file with the mother church and may affect your ability to participate in future ceremonies.

  5. ABUSE NOT PROTECTED. Kautantowit's Mecautea has zero tolerance for and abhors any manner of physical, mental and/or sexual abuse of any person, especially an under aged person at or involved with a Kautantowit's Mecautea church or ceremony, and any abuse and/or exploitation of ANY person in any physical and/or sexual form by any person should expect swift mecautea action as well as legal prosecution. The violation of this fundamental Ethic by any Kautantowit's Mecautea member will subject the violator to the full expulsion as well as consequences of the laws of the land. This holds true whether in ceremony or not.

  6. SACRED MEDICINES UNDER DIRECTION OF MEDICINE PEOPLE. Members of Kautantowit's Mecautea agree that sacred medicines admitted into the body may be considered a sacred. Some of those substances have the potential to be harmful if inappropriately used and or abused. Therefore, we will not tolerate the encouragement of recreational use of any of these sacred medicines, and any member found doing so will be out of compliance and subject to disciplinary actions or consequence. The Kautantowit's Mecautea family do not approve of the utilization of any sacred medicine in a manner that would be likely to cause harm to oneself or to others. Therefore, members agree that sacred medicines must be served under the direction of an authorized KM Medicine Person (Sacred Medicine Ceremonial Leader) to be legally protected. This direction extends to the personal private work with medicines when not in ceremony or direct contact with the medicine people. Members agree that sacraments/medicines should always be stored in such a way that they are not available to those who are not members or are not under the direction of medicine people.

  7. INCLUSIVENESS. Kautantowit's Mecautea ceremonies are to be conducted in the spirit of service. ONAC members agree to participate in ceremonies respecting all participants and leaders without regard to race, nationality, religious affiliations, gender, cultural background, financial status, and/or political affiliations etc.

  8. LEGAL STANDING. Members and leaders including Medicine People do not have legal standing to include Kautantowit's Mecautea in any legal issue that does not directly involve the Mother Church without prior consent. This means that NO legal actions (including lawsuits, civil actions, and legal complaints, among others) taken by members and leaders can indicate that the Mother Church is part of that action unless the mother church Kautantowit's Mecautea has agreed prior to such filing or litigation. Any situation where legal actions require the involvement of mother KM must be handled by the Kautantowit's Mecautea Mother Church and by their legal representatives. Any legal action that includes the words “Kautantowit's Mecautea”, even when the word is part of the name of the branch, must specifically indicate that the action is being taken by the specific church and not by Mother Church or its leaders or members. Such actions must be made known to mother KM as soon as is possible whether or not mother KM is to become ivolved, officilly or otherwise.

ARTICLE 6: FINANCE

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SECTION A: BUDGETARY PROCESS

1. The Finance Committee shall both monthly and annually prepare a budget which to the best of their ability reflects the true income and expenditure of the church.  This budget must be approved by a two-thirds majority vote.

2. Budgeted items shall include but not be limited to the following:

a. Utilities

b. Maintenance

c. Enhancements to the properties

d. Insurance on the properties

e. Expenses for church activities

f. School expenses

g. Benevolences and Gifts

h. Spiritual Leader's & Officer's salaries

i. Missions

j. Miscellaneous expenses (i.e. postage, fees, etc.)

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SECTION B: RULES AND PROCEDURES FOR INCOME AND EXPENDITURE

1. Kautantowit's Mecautea shall maintain account(s) at a financial institution (Bank) for the depositing and withdrawal of funds.  These account(s) shall be established and administered by the Chief Financial Officer (CFO)/Treasurer.

2. Funds may be withdrawn either as authorized by the budget, or as detailed in Section C, below, exceptions to budgetary process.

3. All funds collected in the form of tithes and offerings shall be counted first by the tellers of the church.  Their totals shall be recorded in a ledger.  The treasurer shall verify these sums and deposit them into the body's accounts in a timely manner.

4. All funds shall be deposited, and no expenses or gifts may be paid directly with cash from tithes and offerings.  All expenditures shall be made by withdrawal from a body account, so as to maintain a record of all transactions.

5. In order to aid the record keeping by members for tax purposes, the CFO/Treasurer shall maintain a strict accounting of the total annual contribution of each member who submits their offering using a numbered envelope.

6. The CFO/Treasurer shall make a conscientious effort to maintain church accounts at the least expense, while seeking a high rate of interest.

7. The church accounts and financial records shall be audited annually.

8. The treasurer shall provide to the church monthly, quarterly and annual summaries of income and expenditure.

9. All withdrawals from these accounts shall be by check, or shall be accompanied by signed receipts.

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SECTION C EXCEPTIONS TO BUDGETARY PROCESS

1. Occasionally the church may authorize unbudgeted expenditure of funds.  Such authorization shall require a vote for expenditure of up to $500. 00. Authorized for expenditure of over $2,000.00 shall require a two-thirds majority vote.

2. The church may from time to time receive freewill offerings for an individual or organization.  These funds will be deposited into church accounts and a check given to the individual or organization in the same amount.

3. The CFO/Treasurer may, at the authorization of the elders, withdraw an amount not to exceed $500.00 in order to meet an extraordinary expense. The maximum that may be withdrawn in a fiscal year using this exception shall be $2,000.00 and must be pre-approved by the Kautantowit's Mecautea Supreme High Council.

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SECTION C RULES ON RECIEPTS

1. Two persons, either both assistant treasurers, or the assistant treasurer and a board member will count plate offerings after church.

  1. Offerings should be deposited in church bank accounts at earliest convenience, but certainly no later than 2 days after receipt.

  2. Donor checks should be promptly stamped “for deposit only” with the church’s account information.

  3. As in accordance with the bylaws, confidential records of individual pledges will be kept. Quarterly statements of individual pledge payments will be sent to donors.

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DISBURSEMENT

  1. All disbursements should be made in accordance with the church’s approved budget or by special authorization by the trustees and the KM Supreme High Council in accordance with the church Bylaws.

  2. Disbursements should be made only with a proper document for service or product received by the church (receipt, invoice etc.). If no invoice was provided, a receipt should be created articulating the service rendered, the date received and to whom disbursement should be made.

  3. All disbursements, except those as noted in subparagraphs (A) below, should be requested using the Disbursement Request form. When requested, such requests should clearly identify the line item in the budget to which the expense pertains.

    1. Regularly occurring expenses such as utilities require only the bill or invoice.

  4. Any disbursements over $500 require the written approval of two members of the board of trustees. Email is an acceptable form of written approval. Such disbursements must be addressed/presented to the KM Supreme High Council by the next scheduled monthly meeting.

  5. CURRENT Passwords and Accounts for online banking should be maintained in a secure manner by both the Chief Financial Officer/Treasurer and the Chancelor of Treasury at All Times.

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Segregation of Duties

  1. Bank Statements should be reconciled with recorded receipts and disbursements by the CFO & bookkeeper and reported to the KM Suprem High Council monthly. The bookkeeper shall not have disbursement authority.

  2. Segregation of financial duties should be as follows:

    1. Assistant Treasurer records receipts.

    2. Treasurer and Designated Trustee make disbursements.

    3. Bookkeeper reconciles bank statements.

    4. Online Banking Accounts shouldbereconciled wih recorded reciepts and disbursements by the COT & bookkeeper and reported by both to the CFO bi-monthly and presented to the KM Supreme High Council monthly. The bookkeeper shall not have disbursement authority.

Review

  1. An audit will be prepared monthly and presented to the KM Supreme High Council. An aditional audit may be done annually by an independent source per instruction of the KM Supreme High Council and/or the KM Founder's Council.

  2. A budget will be prepared bi-annually based on input from the committee chairs and brought forward to the congregation for approval.

  3. Monthly financial statements will be provided to board of trustees members,and reviewed at the board of trustees meeting.

  4. If any financial irregularities are suspected, the board of trustees will select a sub-committee to investigate the incident. This action will be included in the minutes of the meeting. The committee’s findings will also be included in the minutes of the board of trustees meeting.

  5. Review of signing authority on church bank accounts should be performed annually.

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SECION D DISBURSEMENT

If you purchase something on behalf of the church (With Approval by the Supreme High Council), you should use the following procedures:

  1. Refer to the financial controls to ensure the disbursement is allowed

  2. Complete the disbursement request form (PDF)

  3. If your disbursement needs approval, get the appropriate signature or cc the approving person on your email

  4. Send the completed form for approval in one of the following ways

    1. Email to expenses at kmfinances@protonmail.com with scanned receipts (preferred)

    2. Print with receipts attached with a paper clip (please don’t staple) and place in the treasurer slot in the parsonage

The funds will be sent to the requested address within 2 weeks.

Please be aware that it is difficult to have checks sent in less than 1 week, so please plan ahead if you need the check by a certain date.

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ARTICLE 7: THE TRUST CLAUSE

All properties of Kautantowit's Mecautea "Mother" church and other Kautantowit's Mecautea agencies and institutions are held, in trust, for the benefit of the entire church family, and ownership and usage of church property is subject to the Discipline. This trust requirement is an essential element of the historic polity of Kautantowit's Mecautea or its predecessor denominations or communions. It reflects the connectional structure of the Church by ensuring that the property will be used solely for purposes consonant with the mission of the entire denomination as set forth in the Discipline. The trust requirement is thus a fundamental expression of Kautantowit's Mecautea whereby local churches and other agencies and institutions within the denomination are both held accountable to and benefit from their connection with the entire worldwide Church.

1 The trust clause is a critical concept to understand, not only because it reflects the connectional nature of the Church, but also because of its practical necessity. “Kautantowit's Mecautea” does not, and cannot, hold property in its own name.

2 Title-holding capacity is thus relegated to the Church’s constituent units.

3 All written instruments of conveyance involving property acquired for use as a place of worship or for other church activities must contain the trust clause language, However, it is important to understand that, even if the trust clause is not contained in any written instruments, the property is still being held in trust for the benefit of the Church. The Discipline lists the situations where this would be the result:

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[If] the intent of the founders and/or a later local church or church agency, or the board of trustees of either, is shown by any or all of the following [then the property is held in trust for the Church]:

a) the conveyance of the property to a local church or church agency (or the board of trustees of either) of Kautantowit's Mecautea or any predecessor to Kautantowit's Mecautea Church;

b) the use of the name, customs, and polity of Kautantowit's Mecautea or any predecessor to Kautantowit's Mecautea in such a way as to be thus known to the community as a part of such denomination.

or c) the acceptance of the pastorate of ordained ministers appointed by a spiritual leader or employed by the superintendent of the district or annual conference of Kautantowit's Mecautea or any predecessor to Kautantowit's Mecautea Church.

5 The principal reason for the trust clause is to ensure that local church property will continue to be used for Kautantowit's Mecautea Church purposes. The trust clause requires that the property “be used, kept, and maintained as a place of divine worship of the Kautantowit's Mecautea ministry and members of  Kautantowit's Mecautea.”

6. Types of Property Subject to the Trust Clause. The trust clause covers not only the local church’s land and building, but also all its personal property, whether it be tangible (pews, church vans, etc.) or intangible (interests in estates or trusts, bank accounts, etc.).

7. Restrictions Imposed by the Trust Clause. The Discipline sets forth detailed procedures that the local church must follow prior to taking most major actions that would affect property subject to the trust clause.

8 These requirements reflect the denomination’s shared interest in the future of the local church property. Additionally, when a local church has been abandoned or has “broken away” from the denomination in some way, the trust clause is the determining factor in what happens to the local church property.

9 In such instances, ownership of the property will usually transfer to the annual conference, on behalf of the denomination.

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3. Validity of the Trust Clause. The trust clause goes beyond “church law” and imposes the civil law requirement that church property shall only be used for purposes consistent with those of the denomination. Thus, there are instances when the civil court systems have been used to either challenge or enforce not only our trust clause, but similar clauses of other denominations, as well. While there are outlier cases, these clauses have been consistently upheld by the courts, even in situations where a local church had been discontinued by the denomination or had decided to separate itself from the denomination.

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ACQUISITIONS AND OTHER DISPOSITIONS OF REAL PROPERTY BY LOCAL CHURCHES

The procedures for the acquisition and sale of property by local churches are set forth in ¶¶ 2536-44. Some procedures vary depending on whether the local church is incorporated or unincorporated. This section is a summary of these procedures.

1. Conveyance of Real Property

Generally. In the simplest terms, a “conveyance” is the process by which title or other interest in real property is transferred from one party (grantor) to another party (grantee). While most conveyances are sales, other instruments creating or affecting interest in, or title to, real property, such as deeds, mortgages, or assignments, can function as conveyancing instruments. Conveyancing is basically a two-step process.:

First, a contract for the conveyance is prepared and executed by the parties. This contract should include any particular provisions that either party desires to be part of the agreement. The contract will guide the parties through the conveyancing process. Although pre-printed form contracts are often used by purchasers or sellers of real property, the terms in such contracts are still subject to negotiation. Local counsel should be consulted before executing any conveyancing instrument, as it is easier to negotiate for particular terms prior to execution of the contract. Indeed, some matters may prove to be nonnegotiable after the contract is executed.

The second step of the conveyancing process is the actual delivery of the conveyancing instrument (usually a deed) by the grantor and delivery of the consideration (payment) stated in the contract by the grantee. The grantee must determine the capability and competence of the grantor to transfer the property prior to paying over the consideration. A complete and thorough examination of the grantor’s title must be made. A title summary (abstract) or title report may be prepared and examined either by the grantee’s legal counsel or by an abstract company specializing in title searches and title insurance. Local law may determine whether an attorney or title company must be used. Title insurance should be considered and used in most cases. Title insurance protects the purchaser against losses due to defects in the seller’s title.

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2. Purchase of Real Property.

Prior to the purchase of real property by an unincorporated local church, a resolution authorizing the purchase must be passed at a charge conference meeting by a majority of the members.

A. Ten days notice of this meeting must be given.

B. Additionally, the local church must obtain the written consent of the spiritual leader, the district superintendent, and the district board of church location and building.

C. Once the necessary approvals have been obtained, the Discipline places specific requirements on the document that conveys the title to the property to the church. That document is to convey title to the church’s board of trustees, and “their successors and assigns, in trust for the use and benefit of [the] local church and of Kautantowit's Mecautea.” D. The document must name the board of trustees, as a whole, along with each individual board member.

E. The procedures to be followed when incorporated churches purchase property are essentially the same. The main difference is the names and terminology of the decision-making bodies that are involved. An authorizing resolution from the charge conference is still required, with the difference being that members are voting in their capacity as members of the corporate body.

F.  The same majority vote and notice requirements apply and the church must still obtain the same written consents.

G. Instead of conveying title to a board of trustees, the Discipline requires that documents involving incorporated churches convey title to the church’s corporate body, in its corporate name.

H. The requirement that the property be held in trust still applies.

I. Regardless of the local church’s form, resolutions at the charge conference should specifically recite: the requisite consents of the spiritual leader, district superintendent, and the district board of church location and building; the presence of a quorum at the meeting of the charge conference taking the action; the name of the presiding officer of the charge conference; the notice that was given before the meeting; and the authority of the charge conference to authorize the purchase as granted by the appropriate Discipline paragraphs. The resolution should direct the local church’s board of trustees to purchase the property in conformity with the terms of the resolution and the requirements of the Discipline and should authorize officers of the board to sign the relevant documents.

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Beyond the specific requirements of the Discipline, there are numerous practical issues that place requirements on the local church when it seeks to purchase property. Title insurance or a title abstract should be obtained to guarantee good title and ownership of the property. In the case of buildings, warranties as to the soundness of structure, compliance with local building codes, and pest and termite infestations should be included in the purchase contract. A professional building inspector should be used to check for structural problems. Environmental issues, such as the presence of underground storage tanks, asbestos, mold, and radon need to be addressed. An environmental audit of the property should be conducted. At times, appropriate relief from the burdens of any potential cleanup can be placed in the purchase contract. The seller may be asked to warrant that there are no environmental problems, and title insurance may be purchased to insure against the future discovery of any problems. Specific provisions also should be made in the real estate contract for the disposition of any fixtures, such as refrigerators, ranges, and other equipment. The insurance responsibilities of the seller prior to the closing should be spelled out. Who is to assume the cost of the required official documentary stamps should be specified? Where construction is contemplated, the contract should permit testing to determine whether the prospective site is suitable for the planned building. Zoning requirements should be checked and the time needed to obtain zoning approvals should be factored into all documents and plans. It is often appropriate to provide for a 30 to 90 day inspection period to investigate all of these matters prior to closing.

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When real property is acquired by a local church, efforts should be made to take the property free of any encumbrances, such as a reverter to the donor’s heirs should the property be no longer used for church purposes. These steps should be taken because local churches may find it necessary in the future to relocate or to use the property for other purposes. A reverter, or other restrictive use clause, can lead to the property reverting to the heirs of the donor with no compensation to the local church. Deeds of prospective properties should be reviewed for any potentially restrictive clauses. The advice of an experienced real estate attorney should be sought if any such clauses are found. Finally, it is important to understand that local laws can place specific requirements on the purchase of property. These Bylaws cannot possibly enumerate the peculiarities of the various state, county, and/or city laws to which these transactions are subject. Therefore, it is imperative that local churches retain local counsel to provide guidance in these areas and to ensure that all local legal requirements are met.

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3. New Construction – Specific Issues. In most states, the law gives laborers or subcontractors who provide services and materials connected with the construction, repair, or remodeling of a building a lien on the property, buildings, and improvements in order to secure the payment of the materials and labor provided. Subcontractors who have not been paid by a general contractor may establish a mechanic’s lien on the property even though the general contractor has been paid. Lien waivers or releases must be obtained from contractors and subcontractors prior to payment for the work ordered. Once a mechanic’s lien has been perfected, suit may be brought to collect the amount of the lien. The general contractor should supply an affidavit providing the names of all subcontractors and suppliers on the building project. Prior to payout on the church or remodeling project, releases or lien waivers should be obtained from the contractor and all subcontractors. Title would be clouded by the possibility of an outstanding mechanic’s lien unless the releases are obtained. It may be advisable to use the services of a third party (such as an architect or title company) to ensure that all the necessary waivers and releases have been obtained.

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4. Sale, Transfer, Lease, and Mortgage of Real Property – Generally. As with the purchase of property, the procedures for the sale, transfer, lease, and mortgage of property by incorporated and unincorporated local churches are essentially the same. Both incorporated and unincorporated churches must give ten (10) days notice of the meeting to vote on the proposed action,

A. obtain an authorizing resolution from the charge conference,

B. receive written consent from the pastor of the local church and from the district superintendent.

C. The Discipline places certain requirements on the pastor, district superintendent, and district board of church location and building that must be met before written consent can be given.

D. All written consents must be attached to, or included within, the document evidencing sale, conveyance, transfer, lease, or mortgage, if permitted by local law.

E. The authorizing resolution relating to an unincorporated local church may provide for any two officers of the board to execute the necessary documents on behalf of the church,

F. while equivalent resolutions or incorporated local churches must direct the board of directors to take the requisite steps to execute the documents.

G. Additionally, the board of an incorporated church must follow all of the local legal requirements applicable to incorporated entities.

H. As with resolutions regarding the purchase of property, resolutions pursuant to THE KM Bylaws, should evidence that all requirements of the Discipline have been followed and should direct the board to execute the necessary documents. A mortgage is a lien upon real property that secures the payment of money owed. The debtor is called the “mortgagor,” and the creditor is the “mortgagee.” The mortgage provides security to the lender for the borrower’s promise to pay. It is accompanied by a promissory note that is expressly secured by the mortgage. In the event of the mortgagor’s failure to pay on the note, the mortgagee can recover the loaned funds by foreclosing on the property. A first mortgage gives the mortgagee first priority on the proceeds of a foreclosure. A second mortgagee recovers proceeds only after satisfaction of the first mortgage. While preparing for closing, title attorneys often question how to deal with the trust clause. They should be informed that compliance with KM Bylaws, KM releases the trust clause from the property. If necessary, the conference chancellor may be able to advise the closing attorney. Obsolete names on a deed (such as  "Kautantowit's Mecautea" (KM)) can be addressed by an affidavit from the district superintendent or other conference official explaining the corporate evolution of Kautantowit's Mecautea as laid out in the “Historical Statement” beginning on page 9 of the Discipline. The deed might also need a brief recital of the local church’s history.

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5. Limitations on the Use of Sale and Mortgage Proceeds.

KM Bylaws place limits on the use of the proceeds from the sale or mortgaging of local church property. A number of General Conferences have made changes to this paragraph. Changes made by the 2008 General Conference clarified that neither mortgage nor sale proceeds may be used to cover the current budget or operating expenses of the church and added the following language: “Provided that provisions are made for the current and future missional needs of the congregation and the current and future housing needs of a pastor, the principal may be used for capital improvements beyond the regular operating budget when written approval is granted by the district superintendent and pastor.” The restrictions on the use of mortgage and sale proceeds are based upon the financial principle that one should not “dip into capital” to pay current expenses. Sanctuaries, educational buildings, and parsonages are capital items against which money can be borrowed only to finance capital expenditures (significant remodeling, expansion, major heating or electrical system upgrades, etc.). If one of these properties is sold, the proceeds may be used to replace it or for another capital need, but may not be used to pay current expense items such as routine repairs and maintenance, salaries of church workers, etc. These restrictions apply only to the spending of the principal. Interest on the proceeds may be used for other purposes.

 

Note that, by its terms, does not restrict the use of proceeds from the sale or mortgage of vacant land or land that contains a building that is neither a church building nor a parsonage.

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6. Leasing of Church Property

 Specific Issues. From time to time, local churches and other church organizations will have the opportunity to lease church property to another organization. Many legal, tax, zoning, and practical issues should be considered before any leasing decisions are made. The leasing of a portion of church property ordinarily should not create any problems with the church’s federal income tax exemption under 508c1a nor with the Internal Revenue Code Section 501(c)(3). Unless rental activities not related to the organization’s exempt purpose (religion) become “substantial,” the federal tax exemption is not affected. Although rentals of church property do give rise to unrelated business income (UBI), I.R.C. § 513 specifically exempts most rental income from being taxable UBI.

However, a more likely area of complication arises at the state and local level. One area of concern relates to local real estate property tax exemptions for religious property. Some states, counties, and/or municipalities have laws that require “exclusive religious use” if a property is to be considered tax-exempt. In areas that have such laws, the leasing of church property to outside business concerns could jeopardize the tax exemption. Churches are strongly advised to confer with legal counsel familiar with local property tax law.

Zoning restrictions may also prohibit the leasing of church property. For example, a church in a residential area may not be zoned for use as a school or child care facility. Before entering any significant lease negotiations, the zoning restrictions should be checked and, where desired, variances or zoning modifications may be considered. The Discipline provides little guidance to local churches contemplating the lease of their property. In an effort to fill in this gap, GCFA recommends that local churches consider the following issues when making these decisions:

1. The tenant (lessee) should ideally be a not-for-profit organization whose purpose is consistent with the mission of Kautantowit's Mecautea.

2. The lessee should further the cultural, civic, spiritual, and/or educational goals of the church and/or community.

3. The lessee’s activities should not supersede or interfere with church programs.

4. The lessee should submit a properly completed rental/lease application that includes, but is not limited to, an explanation of the structure of the lessee’s organization and the general uses which it intends for the rental (hours, access desired, special needs, etc.).

5. The local church and the lessee should execute a lease that spells out the rights and liabilities of the parties. There should be an indemnification and a hold harmless agreement in favor of the church. The church should carefully draft the lease in conjunction with its legal counsel so that the church’s requirements and needs become lease obligations of the lessee.

6. Prior to occupancy, and as part of its duties under the lease, the lessee should be required to submit a current certificate of insurance from the lessee’s liability insurer and to name the church as an additional insured under that policy.

7. All legal documents should be reviewed and approved by an attorney.

8. The church should review the state and local laws relating to zoning and property tax exemptions prior to executing a lease. The lease may be written to shift any potential tax liability to the lessee.

9. There should be a written inquiry made to the local church’s liability insurer to ensure that the insurance policy provides coverage for any liability resulting from the proposed rental and that there will be no premium increase or any exclusion due to the proposed rental. If supplemental or specialized coverages are needed, they should be obtained prior to lease execution and property occupancy. Any increased cost may possibly be offset by adjusting the terms of the lease or by requiring the lessee to pay for the increase should be so incorporated. If any insurance claim or lawsuit should arise, immediate written notice must be given to the local church’s insurance agent and insurance company.

10. If possible, hold harmless, indemnity, and/or fee shifting provisions should be incorporated into the lease agreement to protect the church in the event of any dispute or litigation. Such a provision should also provide that, in the event of a lawsuit, the local church shall be entitled to attorney fees and costs.

11. The lease agreement should obligate the lessee to pay for any damage to the property and/or its contents.

12. The leasing of the property may cause it to fall under the guise of federal or local statutes regarding access for the disabled that otherwise did not apply. Compliance with such requirements should be covered by the lease agreement.37 13. The church should make best efforts to determine the appropriate rent for the uses of the property involved. Any increases in utility bills, maintenance costs, or other expenses should factor into the rent determination. Special zoning, safety, and licensing requirements may also involve additional costs.

14. The lease agreement should clearly delineate the rented space, the permitted uses, and the allowed occupancy times. 15. The lease agreement should prohibit the lessee from making building changes or improvements without the prior written consent of the local church. The lease agreement should specify the party that is required to pay for any necessary changes or improvements. There should be a clear statement that such improvements become property of the church.

16. The lease should cover the duty of the lessee to comply with zoning and code requirements, make safety inspections, and obtain licenses and permits.

17. Special consideration should be given to security if outside individuals are to be given keys and/or access to the building. The responsibility for locking the building should be fully understood. Alternatively, the church may designate board members or other persons to open and close the building.

18. There should be provisions covering the termination, expiration, and renewal of the lease agreement, including appropriate notification deadlines for such actions. After the lease agreement is executed, it must be monitored and enforced. The local church must be prepared to act appropriately if the lessee violates any provision of the lease. Should problems arise with improper usage, breaches of security, non-payment of rent, or other conflicts, it is always best to address them promptly and in writing.

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7. Oil, Gas, and Mineral Leases.

Paragraph 2505 allows the governing body of any church unit or agency owning land in trust for The United Methodist Church to lease the land for production of oil, gas, coal, and other minerals, provided that this production will not interfere with the purpose for which the land is held. Monies received from such leases are to be used for the benefit of the church unit and for the promotion of the interests of the entire denomination. Whenever such leases are contemplated, the services of a local attorney experienced in oil, gas, and mineral leasing should be retained. Given the long term trends in valuation of such assets, leasing them to generate income rather than outright sales of the oil, gas, and mineral rights is usually preferable.

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8. Discontinuation and Abandonment.

When a local church is either discontinued or abandoned, it is very important that all of the procedures outlined by the Discipline are carefully followed.

 

In either situation, the district superintendent needs to consult local legal counsel. It is possible that the abandoned/discontinued church received property that carried a stipulation that such property must be used for church-related purposes. In such a situation, ownership of the property may revert to the original donor of the property, or to someone else specified by that owner. Legal counsel should search the title for any such restrictive clauses and provide guidance if any are found.

 

Even absent such restrictions, legal counsel should ensure that the property is properly transferred, either to another a local church, the annual conference, or a third party. When church property is abandoned, it should be cared for so that it does not become a legal liability. If possible, the property should be transferred for the use of another church or simply revert claused or sold to a third party. When property is of minimal value and/or a buyer is difficult to find, it may be better to convey the property for nominal consideration than to continue to have the responsibility for maintaining and insuring the property. One option to consider in relation to any abandoned cemetery property is the potential to transfer the property to a local cemetery association composed of individuals with family buried there. Occasionally, persons attempt to take ownership and control of a (former) local church. Such situations squarely implicate the trust clause. It is often appropriate for the annual conference to declare the church property abandoned – even though it is still being used – as it is no longer serving the purpose for which it was created, at which point the annual conference would assume ownership and control of the local church property.

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9. Accessibility for Disabled Persons. The Discipline requires that special attention be given to providing equal access to church properties for persons with disabilities. The local church’s board of trustees must conduct an annual accessibility audit of church facilities and then work to remove any barriers to accessibility.

 

The audit and the actions taken are to be part of the church’s annual reports. Generally, any new construction or major remodeling projects must comply with all local codes and laws regarding accessibility and should provide features that allow persons with disabilities to adequately use and enjoy the church and its facilities.

 

As for parsonages, Kautantowit's Mecautea requires that newly constructed or purchased parsonages include a ground-floor level bedroom, bathroom, and laundry facility that are fully accessible to disabled persons. Most Annual Conferences have additional policies regarding parsonages.

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10. Maintenance. Although the local church board of trustees does not have program responsibilities in the local church structure, it is responsible for maintaining and repairing the local church property so that the programs of the local church can be carried out. The board should inspect the property annually to determine upcoming maintenance needs. Record keeping of prior maintenance expenditures can be useful in planning when future expenditures will be needed, such as when a roof or furnace might need to be replaced. By systematizing the repair and maintenance function, through careful record keeping and annual inspections, the board will be able to adequately budget for the financing of needed repairs and maintenance.

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11. Property Taxes. In recent years, the taxation of real property owned by local churches has become an extremely sensitive area in the overall church and state relationship. The ever-increasing cost of government services has focused the attention of local taxing authorities upon properties held by religious organizations. Whereas exemptions from tax on these properties previously were nearly automatic, these exemptions are now coming under close scrutiny by state legislatures, local taxing authorities, and tax assessors. Federal and state income tax exemptions and local property tax exemptions are matters of governmental grace and are not guaranteed by the First Amendment to the U.S. Constitution. Also, the fact that all local churches are exempt from federal income taxes does not guarantee that the church is also exempt from state income tax or local property tax. The real property owned by a local church is generally exempt from property taxes only to the extent that such property is used exclusively to carry out the purposes or ministry of the local church. The specific wording of your state’s statutes needs to be carefully reviewed. In the event that any portion of the property is not used exclusively for the purpose of the ministry of the local church, that portion may not be exempt. A local church that elects to lease a portion of its property could run into such problems. Churches should check local laws before entering into such leases.

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Taxes vs. Assessments and Fees.

It is important to understand the difference between “taxes”, “fees”, and “assessments.” Taxes are imposed upon the inhabitants of the taxing area to finance government purposes without reference to particular a benefit to owners of particular properties. On the other hand, assessments are levied for improvements that are especially beneficial to certain owners of property. For example, assessments may be levied for streetlights or sidewalk repairs. Assessment levies are assigned to property owners proportionally based upon the benefit accrued by each property. Real estate taxes are levied on the basis of a certain valuation of real property by an assessor or his or her agent. “Fees” may be charged for specific services to a church, such as garbage, fire, or police services. In most jurisdictions, local churches are liable for the payment of special assessments and fees, but not required to pay real estate taxes. The local taxing authorities may require evidence of tax-exempt status for federal income tax purposes. Such evidence can be provided by The United Methodist Church Group Income Tax Exemption Ruling Letter dated October 16, 1974. A certification letter specifically naming a local United Methodist church or organization may be obtained from GCFA by submitting the Group Ruling Request Form found on our website. This letter does not provide exemption per se from local property taxes but does serve as evidence of exempt status from federal income tax. This evidence is often accepted by local taxing authorities as evidence in favor of granting local real property tax exemptions. Local Taxing Requirements. In most localities, the administration of the property tax system is handled by an administrative body operating in response to legislative formulas for the setting of tax rates. Tax legislation typically provides procedures to appeal the tax or assessment amount and/or to apply for outright exemption from the tax or assessment. The local church board of trustees should become familiar with the property tax statutes, administrative rulings of the tax authorities, local politics, and the procedures to be followed to appeal local tax assessments. Local counsel should be obtained to render advice and to file the necessary actions regarding local taxes and assessments.

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Local churches should be especially diligent about making the periodic filings required by the property tax authority in order to remain tax-exempt. Failure to return forms requesting verification of property use and location can lead to loss of tax-exempt status, with the only recourse then being to re-establish that status. Churches should avoid the tedious and difficult task of establishing their exempt status anew by responding promptly to correspondence from their local tax authority (usually the tax assessor or the county tax board). Know the requirements for maintaining the church’s property tax exemption and be aware that there often are short deadlines for such responses.

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12. Historic Landmarking of Church Property.

Church property often is a prime target for local community efforts to “preserve” historic sites. The preservation effort begins with the designation of a piece of property – or of an entire area of a town – as a historic landmark. Landmark “status” often is not as glamorous as it sounds. It can give governmental entities the “right” to impose significant controls and financial burdens on owners of landmarked property. If a local church decides to build an addition onto a historic sanctuary, or to remove an old “eyesore” structure, the governmental unit in charge of approving such actions may impose significant financial and other burdens on the church before granting approval or may simply reject the request outright. Other, seemingly less drastic actions, such as replacing old, expensive stained glass with modern, energy saving glass, upgrading the heating and cooling systems, or bringing the church into compliance with the laws and Discipline provisions regarding accessibility for disabled persons, may be more complicated because of restrictions on making changes to the structure. In exchange for such limitations on the use of property, governmental bodies typically will compensate the property owner for reduction in property value and limitations on development and use by allowing federal and state income tax credits against actual expenditures made for future rehabilitation work done to the property. Such income tax credits are worthless to a church, as a church does not pay income taxes. In summary, local churches should be wary of concluding that its property would be enhanced in any way by landmark status. Landmark status may be desirable in certain limited circumstances. However, landmark status can drastically limit the availability and allocation of resources and severely restrict a church’s freedom to make its own decisions about important issues, including how it practices its faith.

 

Kautantowit's Mecautea directs annual conferences to develop a policy for response to actions by governmental bodies seeking to designate church property as historical, cultural, or architectural landmarks. If a church organization decides to oppose landmarking status, it will need to act quickly and decisively, through the use of experienced legal counsel, in order to ensure that all rights are appropriately preserved and protected. The plan should at a minimum consider the following issues: political avenues for support; ecumenical and community support; constitutional issues; applicability of the federal Religious Land Use and Institutionalized Persons Act (RLUIPA); any state religious freedom restoration act or similar protective law that might support the church’s position; precedents in the community and state; the church’s ability to finance a fight; public relations issues; the community’s attitude toward the church; connectional and Discipline issues; and annual conference policy.

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13. Contracts for the Purchase and Sale of Real Property. Contracts for the purchase and sale of real property must be in writing. Oral contracts are not valid or enforceable. In their simplest form, such purchase agreements must contain the following provisions:

1. Names and addresses of the parties.

2. An address and complete legal description of the property to be conveyed.

3. Delivery by the seller of title documentation. The documentation may take the form of abstracts and title insurance binders containing the agreement of a title insurance company to insure the purchaser’s interest against seller’s defective title, or an attorney’s title opinion letter prepared after his or her research into the state of the title.43

4. The time allowed for the buyer to examine the seller’s title, the date for the closing, and the date the buyer will take possession.

5. The type of deed to be delivered.

6. Apportionment of charges – specific clauses relating to the respective liabilities of the seller and buyer to pay the costs incurred for title insurance, surveys, deed preparation, taxes, recording and filing of the deed, surtaxes, mortgage costs, and attorney fees. These are often collectively referred to as “closing costs.” Implicit in all contracts for the sale of property is the seller’s obligation to convey a marketable title. A marketable title is typically defined as one which is free of serious and material encumbrances and of defects in the chain of conveyances by which the seller took title (e.g., grants of all or part of the property to two different grantees by a previous owner, creating more than one claim of title). The seller’s obligation to convey a marketable title does not require him or her to convey title free from all restrictions. Many properties are subject to lease agreements, mortgages, zoning restrictions, public rights of way, and/or easements.

Any exceptions to the seller’s duty to convey free of encumbrances must be specifically noted in the contract, even if the encumbrances are customary in nature. When the buyer is a local church, it may be desirable to include a provision stating that the seller represents that there are no restrictions which would prevent the property from being used as a residence, parsonage, or sanctuary for worship.

Although many deeds contain covenants of warranty about the title, it is generally of little consolation to a buyer that has a cause of action against the seller for damages arising out of defects in the title. The buyer’s title will remain clouded until an action to “quiet” title is brought, thereby subjecting the buyer to a period of uncertainty about the nature and marketability of his or her title. There are several methods used to ensure that the title is clear prior to the sale of property. One is a written opinion from the buyer’s attorney about the marketability of title, based upon an individual title search. The more prevalent procedure is an abstract or insurance, in which the preliminary report of title is furnished by the title insurance company to the buyer’s attorney to determine any title defects. The abstract or commitment for title insurance is then used to determine whether the title policy guarantee from the title insurance company is sufficient to protect the buyer from all defects and encumbrances on the title. The costs of the abstract or title insurance should be specifically assigned in the contract of sale. Typically, the seller is obligated to pay for title insurance to guarantee good title. Deeds. Before the real property transaction can be completed, a deed must be delivered from the seller to the buyer.

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There are three types of deeds, which vary as to the degree of protection awarded to the buyer by the seller:

1. A general warranty deed contains a covenant of warranty under which the seller is obligated to protect the property interest conveyed against lawful claims of ownership from any person whatsoever. This is the deed most churches must obtain.

 2. A special warranty deed is more limited, in that the seller warrants against defects of the title arising after his or her ownership, but does not warrant the buyer against claims from persons in the chain of title who acquired their title prior to the seller’s ownership.

3. A quit claim deed is a deed that passes any title, interest, or claim that the seller may have in the premises, but does not profess that the title is valid and does not protect the seller against the ownership claims of others.

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All deeds must conform to the law of the state where the property is located. The following is a list of de minimus standards required by most states:4

1. Names of Parties: The buyer must be identified with reasonable certainty or the deed is void. Where bona fide purchasers or mortgages are involved, the person to whom the deed is delivered may have express or implied authority to fill in the name of the buyer. Omission of the seller’s name will not usually void the deed if the seller has signed and delivered it.

2. Consideration: It is the custom to specify at least nominal consideration (e.g., “ten dollars and other good and valuable considerations”) to protect the buyer from claims that he or she is under a trust obligation to the seller and to protect the buyer from adverse actions that allege that the buyer is not a bona fide purchaser for value.

3. Words of Conveyance and Warranty: Phrases such as “convey and warrant,” “grant, bargain and sell,” and “warrant and defend the title” are common phrases in warranty deeds. “Conveys and quitclaims” and “quit claims all interest” are normally used in quitclaim deeds. Any words or phrases that substantially indicate the intent of the seller to transfer his or her property to the seller are usually deemed sufficient.

4. Description of Land Conveyed: The primary requirement of such a description is that it be legally sufficient under state law to permit identification of the property to be conveyed. The buyer should require the seller to provide a current survey (no more than six months old).

5. Exceptions or Reservations: In essence, a description of the property conveyed describes the grant. Exceptions or reservations to grants immediately follow this description. Reservations imply the retention or assignment of rights such as ownership of any minerals that may exist underneath the land.

6. Quantity of Estate Conveyed: This clause defines the nature of the estate conveyed and the extent of the buyer’s ownership of the estate (e.g., “To have and to hold Black acre in fee simple absolute”). By obtaining title in fee simple absolute, a buyer gains total control over the property for an unlimited period, with unconditional power to dispose of the property during the buyer’s lifetime. Although zoning requirements and easements may restrict use of the property in some ways, obtaining title in fee simple gives the buyer maximum latitude as to the use of the property. Churches should obtain title in fee simple absolute wherever possible.

 7. Covenants of Title: These are the promises of the seller about his or her title in the land that guarantee undisturbed possession to the buyer and the subsequent transferability of the property without adverse claims of ownership by third parties.

8. Execution: The signatures of the buyer and witnesses and a seal of acknowledgment before a notary public generally conclude the execution of a deed. The significance of the seal has been diluted in some jurisdictions and has been replaced by the word “seal” or the initials “L.S.” However, an acknowledgment is usually a prerequisite to recording a deed. In its absence, a deed may not be effective against third parties. Local statutes cover the specific form of acknowledgment or notarization necessary Physical delivery of the deed is the best evidence of the intent of the seller to transfer ownership to the buyer. A presumption that an effective delivery has occurred will arise from the buyer’s possession of the deed. Also, if the seller records the deed to the buyer, it is presumed that he or she has made an effective delivery. The seller’s words and conduct can be evidence of his or her intent to make a valid delivery. Escrow arrangements are often used, whereby the seller makes delivery to an “escrow grantee,” who is then bound to deliver the deed to the buyer upon the happening of a named event or upon the performance of stated conditions within a stated period, such as final payment. If the buyer does not perform or the event does not occur within the time stated, the deed is returned to the seller.

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9. Surveys.:

A description of the land conveyed is contained in all deeds. Customary formal descriptions vary from state to state, and generally fall into three categories:

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1. Description by reference to monuments and courses: Monuments may be either man-made reference points specifically placed for purposes of boundary identification, such as iron rods or concrete emplacements, or natural objects such as rocks or trees. Courses, on the other hand, are boundary lines sighted by direction in terms of the compass. Such lines may be described as running a certain distance or between boundaries. In the case of a conflict between monuments and courses, monuments prevail in view of their permanency, as opposed to the personal judgment used to determine courses.

2. The Rectangular Survey System:

Most states in the continental United States west of the Allegheny Mountains employ this system. The beginning points of this survey are lines that run parallel to longitudinal and latitudinal bases. Lines conforming to a parallel of latitude are called “base lines.” A series of lines running due north and south at right angles to the base lines are “Principal Meridians.” “Township lines” are those lines running at six-mile intervals on either side of the base line. “Range lines” are drawn at six-mile intervals parallel to the Principal Meridians. The six-mile strips in each case are numbered consecutively. Six-mile squares formed by the intersection of these lines are called “townships,” which are further divided into one-mile squares, called “sections.” Sections may be subdivided successively into 160-acre quarters and 40- acre tracts.

3. Reference to a recorded plat:

This method involves the description of property in a deed by referencing a survey of a larger tract which includes the conveyed parcel. Great care needs to be exercised in the deed language to accurately designate property identified by this method of survey. In all property transactions, a registered land surveyor should be employed to establish the physical location of buildings, to place appropriate markers, and to determine any encroachments. The survey is needed to ensure the buyer’s awareness of the extent and location of the property. Descriptions of the property in question also will appear on the mortgage and title policy or abstract. It is critical that these descriptions, including that on the deed, are identical. A new survey should always be compared with any previous surveys on hand in order to detect any discrepancies.

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Recording of Deeds and Other Conveyancing Instruments.

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All conveyancing instruments should be recorded immediately upon delivery to the buyer. Unrecorded instruments are only valid between the immediate parties. In some states, an unrecorded deed is also valid against one who knows about the transfer. Regardless, failure to properly record a deed leaves open the possibility of the buyer losing his or her interest in the real property to a subsequent buyer who purchases the property without actual or constructive notice of previous purchases (called a “bona fide purchaser”). Some state recording statutes favor the bona fide purchaser over a prior buyer that did not record, whether or not the bona fide purchaser recorded first. These are known as “notice” statutes. In other states, the first buyer to record the instrument in the recorder’s office is protected, regardless of whether he or she had notice of a previous buyer’s existence.

 

These statutes are known as “race” statutes, as the person who wins the race to the courthouse to record his or her deed gets the property. A third type of recording statute is the “race-notice” statute. In this system, a bona fide purchaser is protected if he or she records before a prior buyer. As with the race system, there is a premium on the race to the recorder’s office between bona fide purchasers of the property without notice. However, if the first to record in a race-notice state has actual notice of a prior buyer, he or she is not considered a bona fide purchaser and the first buyer will take the property. A fourth type is a “period of grace” statute, which gives the prior buyer a grace period in which he or she may record and protect his or her interest against subsequent buyers. In these states, the bona fide purchaser is protected if the prior buyer does not record in the time allowed by the statute. 

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To avoid the consequences that can result from failure to record deeds, mortgages, and other instruments properly, legal counsel should be employed. It is the buyer’s responsibility to make sure that the instrument is properly recorded in the local recorder’s office. The cost of recording is generally the obligation of the buyer. Recording systems vary from state to state. Recording statutes enable the owner to give constructive notice of his or her ownership to all other potential purchasers.

 

Adverse Possession In certain circumstances, title can pass from one party to another without the signing of a contract and the delivery of a deed. Adverse possession is one such circumstance. If a person openly and continuously occupies or exerts dominion over the property of another for a certain period of time, that person may be able to gain title to the property by claiming adverse possession. The required time period can vary from state to state. In some states it may be possible for someone who buys from an adverse possessor (i.e., not the true owner) and who then continues the adverse possession may be able to tack on the seller’s adverse possession period to that of the buyer.

 

Any act of dominion or grant of permission by the true owner destroys the adverse nature of the possession. While many states do not permit a claim of adverse possession against church property, church entities should still be careful to ensure that any abandoned or little-used church property, or any portion thereof, is not being used by others without the permission of the church entity.

 

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TRUSTS, ESTATES, AND OTHER GIFTS TO THE CHURCH

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Church entities may acquire property by means other than an outright purchase. Local churches, especially, frequently receive property via a gift. Such gifts can take on numerous forms, including a trust, a bequest in a will, or a simple donation. This section discusses the more common ways in which local churches may acquire gifted or donated property. Like many of the matters discussed in this Manual, these issues are mainly the subject of state and local law. This section is simply an overview of the general issues relating to these matters and should not be used as a substitute for local legal advice. 1. Trusts. It is possible, if not likely, that many local churches will, at some point or another, be designated as a beneficiary of a trust. In such situations, the local church would have a right to, or interest in, the assets of a trust, or some portion thereof. The rights that come along with being the beneficiary of a trust are examined more closely below. The church may be the sole beneficiary, or it may be one of a number of potential beneficiaries.

Due to the potentially complex nature of trusts, it is possible that a church could be named as a beneficiary to a trust, yet never receive any proceeds from it. One such situation is when a church is a contingent beneficiary. This means that the church’s interest in the trust – i.e., its right to receive proceeds from it – is contingent on the occurrence of a specific condition. The following example illustrates such an instance: A establishes a trust to provide for the financial well-being of B. A further provides that, when B dies, any value remaining in the trust at that time would be given to A’s church. Thus, the church is a contingent beneficiary of the trust created by A. The church’s interest would be conditioned on there being value still remaining in the trust when B dies. If the trust’s assets have been used up prior to B’s death, the condition would not be met and the church would receive nothing. If, however, the trust still has value at B’s death, the church’s interest would no longer be subject to a condition and the church would then be a vested beneficiary. It is important for church entities to understand the nature of their interests in a particular trust. Local counsel should be consulted if there are ever questions or confusions about the nature of any such interests. 

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Trusts can come in numerous forms. The structure of a particular trust can be overly simple, or exceedingly complicated. There can be a single beneficiary, with very little restrictions or conditions, or there can be several beneficiaries, with multiple and varying contingencies and restrictions. The duration of the life of the trust, and how such duration would end, can vary greatly. Trusts can even be created, out of thin air, by operation of law. It is impractical to examine even a portion of the various forms a trust can take. Instead, this section focuses on the general trust form that churches will most likely see: the express trust. The creation of an express trust is typically evidenced by a written document. While the intent of the grantor (the person or entity establishing the trust), the property to be included in the trust, and the identity of the beneficiaries all must be clear, there are generally no specific words or phrases that must be used.

 

Additionally, the grantor must have the legal capacity to create the trust. This means that anyone who is mentally impaired or not of majority age cannot create a trust. The validity of a trust is not dependent upon the grantor receiving consideration. A promise to create a trust, however, is governed by the law of contracts. This promise may be enforced against the grantor if the grantor received consideration for making the promise. In evaluating any trust it is necessary to determine whether a trust has actually been created by an individual or whether that individual simply promised to create a trust. If a promise was made, a further investigation should be made to determine whether there was consideration for the promise. An express trust can take a number of different forms. One such form is an inter vivos, or living, trust.

 

Living trusts are established during the grantor’s lifetime and take effect prior to the grantor’s death. These trusts may be revocable or irrevocable. Generally, the laws of most states provide that a trust is assumed to be irrevocable unless the grantor has specified otherwise. An irrevocable living trust is one that cannot be terminated after it has been created. The creation of a revocable living trust reserves the grantor’s right to terminate the trust and to retake the trust property, along with any undistributed income. This is another situation where a church could be named as a trust beneficiary but not receive (or cease to receive) funds from the trust. It is important for the local church to understand whether or not the trust of which it is a beneficiary is revocable. A local church should not depend on the continued regular income from a revocable trust, as that income stream could cease to exist at any time. 

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A grantor may also create an express trust in his or her will. Such trusts are known as “testamentary trusts.” As with other express trusts, there are no specific phrases or words that are required. However, because a testamentary trust is part of a will, it will be ineffective if the will was not properly executed by the grantor. Unlike other trusts, testamentary trusts are not automatically considered irrevocable. A grantor has the right to change his or her will, either in whole or in part. Thus, if a grantor executes a second will, which does not include the testamentary trust that the grantor’s first will contained, that trust has been revoked. If the grantor dies without changing or revoking a will that contains a testamentary trust, that trust would then be irrevocable. Like revocable living trusts, churches should not rely on receiving funds from a testamentary trust unless and until the grantor has died. Every trust has a trustee. A trustee is charged with three primary duties:

1. To follow the grantor’s directions about the administration of the trust and the distribution of the trust assets to the beneficiaries;

2. To act with prudence and care in administration of the trust assets; and

3. To act with a high degree of loyalty to the interests of any and all beneficiaries. A church is often designated as a beneficiary of a trust, rather than as the trustee. As a beneficiary, the church is entitled to hold the trustee accountable for his or her actions and may initiate legal action against the trustee if the trustee is not appropriately managing the trust. 

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Acceptance of trustee responsibilities or receipt of trust assets or income should be undertaken only after the thorough examination by legal counsel of all relevant documents. Each trust is unique, and trust restrictions and other legal requirements should be examined carefully. Informed decisions as to the acceptance of trust income or responsibilities require assessment of the benefits of acceptance against the costs of trust administration. Discipline Requirements. The Discipline requires a district superintendent to maintain in his or her office, and to transfer to his or her successor, a complete set of records on, among other things, “all known . . . trust funds . . . belonging to any pastoral charge or organization connected therewith in the district and an accounting of their management.” 

 

Additionally, the local church’s board of trustees must include, in its annual report to the charge conference, detailed information regarding all trusts of which the local church is a beneficiary.

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2. Wills.

It is also common for church entities to receive assets from an individual’s estate, as directed by that individual’s will. Wills are the legal instruments whereby grantors direct how their property should be distributed after their death. All jurisdictions have enacted statutes that require compliance with certain formalities if a will is to be valid. The purpose of these formalities is to provide clear evidence of the testator’s intent, as well as to prevent fraud. As already mentioned, there is no such thing as an irrevocable will. A will may be modified by a codicil or memorandum that complies with state law or revoked by the creation of a subsequent will. The grantor must exercise great care in the preparation and execution of a will.

 

A grantor whose will is found defective, or who dies without a will, will have their property distributed according to state law (an intestate statute), which may not reflect the grantor’s wishes.

Grantors seeking to give property to a church by means of a will should be advised to hire legal counsel to ensure that the will is validly created and executed and clearly states the grantor’s intentions. Unless the proceeds are part of a testamentary trust, a local church’s receipt of will proceeds is much different than being named as a beneficiary of a trust. Once court approval has been given, any proceeds from a will that are intended for a church are given directly to that church. Despite the direct nature of the transfer, the receipt of the proceeds by the church can still be subject to restrictions.

 

Real property may be given to a church for only a certain period of time, or only after some point or occurrence in the future, such as the death of the grantor’s spouse. Property may also be subject to use restrictions. A church may receive real property only for so long as it is used for church activities. Such a provision may prevent the church from being able to sell the property in the event the church decides to relocate and instead require the property to revert to the grantor’s heirs. Other types of property may also contain use restrictions (e.g., money given for the purchase of a new bus for the church).

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3. Probate.

The procedure of administering and distributing the estates of decedents is referred to as “probate.” The following steps usually comprise the process of probating a will:

1. Determination of the existence of a will;

2. Approval or appointment of an executor or administrator by the court;

3. Posting of a bond by the executor or administrator;

4. Proving of the will in court by witnesses, followed by a decree admitting the will into probate;

5. Issuance of letters of testamentary or of administration;

6. Filing of estate inventory by executor or administrator;

7. Publishing of notices regarding proof of claims, opening of bank accounts for the estate, collection of assets, payment of debts and taxes, and disbursement of the remainder including settlement of the “widow’s share,” spouse’s elective share (that amount determined by state law to be given to the surviving spouse as an alternative, if the spouse so chooses, to the provisions of the will), etc.; and

8. Winding up receipts on distribution, distribution of assets, approval and filing of final inventory, and closing of the probate estate by the court. If a church believes that it will receive property from a grantor’s estate, it should monitor the probate process.

 

This is especially true if the validity of the will is being contested in some way, or if there are other disagreements about the control over, or distribution of, the grantor’s estate. In certain situations, it may be necessary to hire legal counsel to ensure that the church’s interest in the grantor’s estate is protected.

 

4. Other Gifts of Property. The local church’s primary involvement with the receipt of property usually concerns that which is transferred to the church by gift. A gift is generally defined as a voluntary transfer of personal property without consideration. The essential elements of a gift are the competence of the donor, the intention of the donor to make a gift, the completed delivery of the gift, and the acceptance of the gift by the donee (the entity that receives the gift, i.e., the church). Gratuitous promises to make a gift at some future point are not binding upon the donor. In practice, most gifts are absolute and take effect immediately upon delivery of the property to the donee. However, a donor may make a gift of property and retain the right of income from it until the donor’s death.

Testamentary gifts are those made via wills. Gifts causa mortis are gifts conditioned upon the donor’s death and are considered revocable either by outright cancellation of the gift by the donor or by the non-occurrence of the conditional event (i.e., the donor’s death). Prior to agreeing to accept a gift, the board of trustees, in conjunction with the charge conference and the church council, should determine the terms upon which the gift is being transferred and received. Such a determination would include the stated intent of the donor and any conditions as to the transfer or use of the property.

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5. Charitable Donations and Deductions.

Donors sometimes raise questions concerning the tax-deductibility of gifts to their church. 50 In general, outright gifts of cash or property to the church will generate charitable deductions to the donor. For property other than cash (negotiable instruments, vehicles, computer equipment, etc.), the amount of the deduction will typically be the fair market of the property. When the gift is not given to the church outright, but instead is conditioned upon the church transferring it to a designated, non-charitable beneficiary, no deduction is available to the donor, as his or her donative intent will not have been sufficiently established.

 

For example, a donor may wish to give the church $5,000 to be used to send two specific children within the congregation to college. Aside from the initial issue that a church should probably not be involved in administering such a gift, and definitely should not issue any kind of tax receipt for it if it does, in such a case there would be no deduction, as the gift is really to the two students, not to the church. If the gift was given to the church with no conditions set as to whom the church designated as a recipient, then the deduction would be available. If the donor does not relinquish all control, sufficient donative intent to a charitable recipient will not be established, and any charitable deduction taken by the donor may be disallowed. Similar concerns exist about “designating” gifts to specific, needy individuals. Churches that want to solicit or receive gifts for third parties should do so only after considerable thought and planning. If there is a need to help a certain individual or family in the community, often a bank will be the best entity to accept and administer such gifts. The church may set up, in writing, a “Good Samaritan Benevolence Fund,” or other similar fund, to administer the gifts, as long as all donors realize that the church makes the ultimate decision on who receives payments from the fund.

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6. Gift Restrictions and Encumbrances.

It is always prudent for church entities to determine what restrictions, if any, are attached to a gift, prior to accepting that gift. Depending upon the nature of the restrictions, and the cost, difficulty, and desirability of following such restrictions, it may be better for the church to refuse the gift or to request that the restrictions be removed. Boards of trustees are advised to develop a policy, approved by the charge conference, for the acceptance and administration of gifts by local churches. When accepting gifts of real property, it is important to consider if there are any mortgages or liens encumbering the property, as well as the costs of selling and/or maintaining the property.

 

Another issue to consider in regard to real property is the possible presence of building or housing code violations. A church may wish to reject an offer to donate property that is heavily mortgaged or in serious disrepair. One of the most significant problems involved in the acceptance of real estate is the potential for environmental hazards, and their resulting liabilities. Owners of real property, including a church that acquired it through a gift, could be liable for the costs of cleanup and removal of any hazardous waste. It is important to consider all of these factors when evaluating the acceptance real property. An environmental audit or title insurance rider insuring against liability should always be obtained. Should the audit indicate the possibility of hazardous waste contamination, the best way to prevent potential liability is to exercise the right to disclaim the gift or bequest.

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7. Stewardship and Planned Giving.

Assisting people in giving to Kautantowit's Mecautea organizations and causes is an important role to be carried out at all levels of the Church. Gifts to local churches, and to other Kautantowit's Mecautea organizations, enable the whole Church to continue to grow. Planned giving can allow individuals to provide for the needs of both the church and of family members. For example, a charitable remainder trust can provide for a steady stream of income to a family member during his/her lifetime, with the principal going to the local church at some point in the future. Gift annuities, unitrusts, pooled income funds, and charitable lead trusts are other ways to give to the Church. Legal counsel should be retained to assist with these different types of planned giving.

 

Kautantowit's Mecautea Foundations. Many annual conferences have United Methodist foundations, as do several general agencies. The Kautantowit's Mecautea Stewardship of the General Board of Discipleship is available to provide resource materials. Kautantowit's Mecautea was formed in 2010 as Soldiers of Jah Ministries with a mission to serve Great Creator by encouraging stewardship and unity in honorable and sacred way as the instructed way of life for we the non-Adamic species of human being, and upholding the missions and sacred wisdom teachings of Kautantowit's Mecautea in the world.

 

Kautantowit's Mecautea foundations may be able to provide information on estates, trusts, bequests, and various life income gifts. Information can include assistance on promoting, receiving and administering such gifts. A significant role of a foundation is to assist the local church, agency, or conference in educating persons as to the variety of gift opportunities available beyond simple cash donations. Kautantowit's Mecautea foundations may also be able to work with a prospective donor to maximize a gift through the use of income tax advantages. Many foundations assist individuals by serving as the trustee for a life income gift or a perpetual trust. Through the years the work of the foundations has generated millions of dollars for Kautantowit's Mecautea causes.

 

It is important that the local church see these resources as stewardship partners. In addition to consultations with donors, foundations also provide consultation on planning for the receipt of planned gifts. Through theKM Planned Giving Handbook and other resources, the foundations are able to assist in the development of policy statements as to the nature of the gifts that will be accepted, who will manage them, and how they will be used to benefit the ministry of the Church. Resources also can be provided to encourage such gifts and to assist a church in developing an integrated planned giving program into its stewardship program.

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Once gifts are received, the management of long term assets is a service provided by the foundation. Depending upon the size and purpose of the gift, the foundation seeks to provide investments that are in keeping with the United Methodist Social Principles and that provide a competitive rate of return. In some areas of the country, the foundation administers a church loan program for new construction, renovation, and parsonages. Contact your Kautantowit's Mecautea conference foundation to determine the specific services that are available. Also, it is important to consult an attorney for assistance with legal issues and an accountant or tax advisor on tax concerns. You may contact Kautantowit's Mecautea  at: KM HQ 1630 No. Curtin Road Cottage Grove, Oregon 97424 

(541) 666-6055 

Fax: (541) 942-

Email: kmnac@aol.com

ARTCLE 8: Restoration Process

a. While each restoration will vary according to the circumstances, it will include at least the following:

b. Initial Meeting – The executive staff will meet with the church member in question and present him/her with the details of the case against them. If the church member acknowledges and repents of their behavior they will be asked to sign a document outlining their commitment to the following:

1. Repentance to All Parties Affected – The church member will personally ask for forgiveness from everyone he/she has affected with their behavior. A list will be generated at the initial meeting of such people to contact. The executive staff will follow up with the parties the church member agreed to contact to ensure this has happened.

2 One Year Probationary Period – For a period of one year the church member will not be allowed to serve in any capacity. The church member will be allowed to attend church services and participate in a small group, but that is all. The goal for this entire year to is rebuild their relationship with God and also rebuild trust within the church. Various books and resources will be recommended to the church member as well as avenues for support and counseling. There will be a face-to-face meeting with the executive staff after six months and then again at twelve months. After the twelve month meeting the church member will be allowed to serve again under the advisement of the executive staff.

3. Five Year Volunteer Leadership Probation – After the one year probationary period is over, the church member may seek to serve, but in no way will be allowed to assume a volunteer leadership role in any area of ministry. After this five year period is over there will be another meeting with the executive staff, after which the church member will be free to pursue a volunteer leadership role in certain ministry areas (with the exception of below).

4. Staff and Leadership Team Ineligibility – After the five year volunteer leadership probation is over, the church member in question will be free to explore any leadership position in the church with the exception of the Leadership Team and/or a paid church staff position.

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CONTRACTS This section provides a cursory overview of issues relating to contracts. As with other legal issues, the information provided here cannot possibly cover all of the concerns and issues that go into the creation, execution, and enforcement of contracts. Whenever a church entity is considering entering into a binding contract of any real significance, legal counsel should be retained to, at the very least, review the provisions of the contract before it is signed. 1. Definition of a Contact. A contract is a promise, or set of promises, constituting an agreement between two or more parties that gives each a legal duty to the others and the right to seek redress for any breach of those duties. It is the total legal obligation that results from the parties’ agreement. In order to be legally binding, a contract must include: competent parties, subject matter, legal consideration (something of value given), mutual assent, and mutual obligation to perform. 2. Types of Contracts. Generally, a contract does not have to be written in order to be valid. There are, however, a few very important exceptions to this general rule. These exceptions include any contract for the sale or transfer of real property and any contract that cannot be performed within one year form its execution (e.g., a three year employment contract). If there is any doubt regarding whether a particular contract must be written, it is always best to consult local legal counsel. A contract can be an expressly stated promise communicated by language (e.g., A promises to paint B’s garage in return for B’s promise to pay $250 to A), or implied by the parties’ conduct (e.g., A fills his car with gas at B’s gas station – there is an implied contract for the purchase and sale of gas). 3. Written vs. Oral Contracts. Whenever possible, a contract should be put into written form. A clear written agreement between the parties lets each party know what is expected of them and helps avoid or resolve future disputes. Without such a written agreement, excess funds may be expended, conflicts may be difficult to resolve, and future working relationships may be hindered.

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ARTICLE 9: REGULATIONS & AMENDMENTS

SECTION A

This document shall be the source of regulations concerning the procedures and practices of Kautantowit's Mecautea.

 

SECTION B    The church may make amendments to this document by a two-thirds majority vote.

1. Such amendments shall carry the same authority as the original document.

2. For consideration as an amendment, a member must present a written copy of the proposed amendment to the elders. The elders will then present it for a vote at the next meeting where a quorum is present.

 

SECTION C

This document supercedes and replaces all rules procedures, and enactments which occurred prior to its ratification and adoption by this church.

 

SECTION D

A copy of this document and its amendments shall be available for reference by members at all meetings.

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4. Terms to Include in Contracts. Numerous issues should be clearly and concisely set forth in any contract. These issues include, but are not limited to: 1. The legal names of the parties and any relevant titles and addresses; 2. All relevant dates, such as payment deadlines or completion dates for construction projects; 3. How and when the contract can be renewed (if at all) and terminated; 4. A description of the products or services being exchanged; 5. The cost of products or services, including any applicable payment schedules, late penalties, interest, etc; 6. A statement regarding the ownership of any copyrightable material; 7. Whether or not any expenses will be reimbursed and, if so, by whom and to what extent; 8. A description of any warranties or guarantees to be provided; and 9. A statement of how disputes will be resolved (arbitration, mediation, etc.) and how the parties will be compensated for any resulting legal expenses. 5. Amending and Existing Contract. If the existing terms of a contract need to be modified in some way, an addendum will be needed. This addendum should: clearly identify the contract it is amending, the specific contractual provisions being amended, and the substance of the changes to be made; state that all provisions not amended remain in full force and effect; and be signed and dated by all parties. 6. Disputes. Contractual disputes can arise in a number of different ways. They can involve the creation, execution or performance of a particular contract or the interpretation of contractual language. Even the most clear and concise contract can become the subject of a dispute. Some of these disputes can be relatively easily resolved. Others can prove to be much more difficult to remedy. Generally, litigation should be a last resort when trying to resolve a contractual dispute, as the process can quickly become very costly, in terms of both financial and personnel resources. Mediation and arbitration can be helpful, less expensive ways to resolve these conflicts.

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7. Contractual Authority and Authorization. Preceding portions of this Section, discuss the authorization requirements of the Discipline for contracts regarding the conveyance of real property. When a church wants to purchase a new organ, a new set of pews, a photocopy machine, or even office supplies, it is essential that the proper resolution, authorization and budgeting steps have been taken. It is essential that whoever signs a contract understands in what capacity and by what authority he or she is acting. Whenever the pastor, staff, or officer of the church signs a contract, they should first make certain that they are authorized to bind the church by the Discipline, the church’s bylaws, and/or and other governing documents. When signing a contract, the signatory should indicate his or her position and title, so as to eliminate any confusion or personal liability regarding the contract. For example, the president of the board of trustees would have a signature line that looked like this:

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Kautantowit's Mecautea, by:

________________________________

John A. Doe President, Board of Trustees

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​8. Important Tax Information Regarding Independent Contractors. The IRS requires that the payor issue a 1099-MISC to any nonemployee worker paid $600.00 or more during the year. This would typically arise under an independent contractor agreement or for an honorarium. Note: The 1099-MISC is not used for payments to corporations or to employees.

ARTICLE 10: COPYRIGHT

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10:1. Copyright - General A copyright is a property right under federal law protecting original works of authorship fixed in any tangible medium of expression from which they can be perceived, reproduced or otherwise communicated, either directly or with the aid of a machine or device. Examples of works of authorship include: literary works; musical works, including any accompanying words; dramatic works, including any accompanying music; pantomimes and choreographic works; pictorial, graphic and sculptural works; motion pictures and other audiovisual works; sound recordings; architectural works; and computer programs. Federal copyright law does not protect an idea, procedure, process, system, method of operation, concept, principle or discovery, regardless of the form in which it is described, explained, illustrated or embodied in such work. The owner of a copyright has the exclusive right to do the following:

1. reproduce the work in copies or recordings;

2. prepare derivative works based on the copyrighted work (a derivative work is one based upon one or more pre-existing works; for example, the update to an existing book would be a derivative work);

3. distribute copies or recordings of the work to the public by sale or other transfer of ownership, or by rental lease or lending;

4. perform the copyrighted work publicly;

5. display the copyrighted work publicly; and 6. in the case of sound recordings, to perform the copyrighted work publicly by means of a digital audio transmission.

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10:2. Religious Services Exemption For churches, the majority of questions involve copying music from hymnals, sheet music and videotapes and taping worship services for shut-ins. The Religious Services Exemption contained in the U.S. copyright law exempts from copyright infringement public performance of nondramatic literary or musical works of dramatical-musical works of a religious nature, in the course of services at a place of worship or other religious assembly. This exemption does not extend to copying the music or to audio or video taping of the performance. Under the Copyright Act of 1976 the copyright owner has the exclusive right to copy or reproduce a musical work.

 

If a church purchases sheet music or hymnals, that purchase alone does not authorize the church to make copies or transparencies of the sheet music or songs from the hymnals. This applies to the lyrics as well as the music. The only exceptions are 1) music that is in public domain (no longer copyrighted) may be copied; and 2) music may be copied in an emergency situation to replace purchased copies which are not available for an imminent performance provided the church replaces the copies with purchased copies. Public domain music is that which has either lost its copyright protection or was never protected by copyright. It is important to note that the absence of a copyright notice does not mean a work is in the public domain. Kautantowit's Mecautea Hymnal states: Kautantowit's Mecautea congregations may reproduce for worship and educational purposes any single item from Kautantowit's Mecautea Hymnal for one-time use, as in a bulletin, special program, or lesson resource, provided the item bears a Kautantowit's Mecautea Publishing House or Abingdon Press copyright notice; that the copyright notice as shown on the page is included on the reproduction; and thatKautantowit's Mecautea Hymnal is acknowledged as the source. Permission requests for use of more than one Kautantowit's Mecautea Publishing House  1630 No. Curtin Road Cottage Grove, Oregon 97424. (Page 906) For non-music items in the hymnal, please contact the Kautantowit's Mecautea Publishing House Rights and Permissions at 541.666.6055.

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10:3. Audio and Videotapes of Religious Services

As noted above, under federal copyright law, a copyright owner has the exclusive right to: reproduce, prepare derivative works (make changes), distribute copies, publicly perform, and publicly display the copyrighted work. The religious services exemption in the copyright law permits the performance by the congregation and choir of these hymns in the course of the worship services, but the exemption does not extend to taping the performance. Taping or transmitting a live performance without permission or license is copyright infringement because it constitutes making a copy and distributing it without the owner’s prior consent. If the church wants to tape copyright music for shut-in’s, the options are: obtain permission from copyright owners; avoid the use of copyrighted music; turn off the recording device when copyrighted music is being performed; “splice in” prerecorded public domain musical works that were previously sung by the church choir; obtain a compulsory license; or enter into a “blanket license agreement.”

 

The compulsory individual license process is cumbersome and not recommended. For information about blanket licenses, contact Christian Copyright Licensing, Inc. of Portland, Oregon, www.ccli.com/US.aspx.). This and other licensing companies can provide information about blanket licenses, fees and the list of songs in their repertories. Make clear that your church wants the right to tape and make copies of these tapes for a variety of purposes. Please make certain you carefully consider all the uses of the music you want to make and communicate that to the licensing firm so the license will cover all your intended uses. If these licenses prove too expensive for the church, the only options, as noted above, are not to tape the copyrighted music performed, use only public domain music in the service to be taped, or stop the recorder during the performance of copyrighted music and splice in public domain music. Again, the church does not have to obtain permission to tape or copy public domain music. Also, for hymns projected or broadcast onto screens in the course of a service, the right to make copies for the purpose of preparing overhead transparencies ordinarily is not given to the church when it buys music.

 

The copyright owner retains the right to make these types of copies. If the church wants to make these kinds of copies, it must obtain written permission from the copyright owner or obtain a license that permits such use. (But see above language from the Hymnal on KM copyrighted items) Copyright infringement is serious. It can result in significant civil damages, injunction and/or criminal penalties. As an example, willful infringement can result in statutory damages of up to $100,000.

 

The infringer may also be liable for attorney’s fees and costs. There are companies that act as agents for the copyright owners. These companies have employees that spend their time traveling the country to discover unauthorized use and collect license fees, so proceeding without permission or license is both unwise and illegal.

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10:4. Video Viewing

As noted earlier, a copyright owner is given the right by federal copyright law to regulate public performances or showings or copyrighted videotapes. Renting a video tape for in-home viewing is not a license for public viewing such as viewing in Sunday worship services, youth group or small church group meetings or retreats. Certain distributors of religious video may include a license for public viewing. If the video is labeled “For In-Home Viewing,” public viewing is not permitted.

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10:5. Internet and Web Pages

The Internet presents the unique opportunity to make materials almost immediately accessible to anyone in the world with Internet access. This communication medium continues to evolve as does the law related to it. In general, communication on the Internet is subject to the same rules as communication in print or broadcast. If a web page owner places copyrighted material on his web page without prior permission or allows a third party to do so, the web page owner will be liable to the copyright owner for copyright infringement. The Digital Millennium Copyright Act of 1998 provides limited liability for Internet service providers and site operators whose activities fall within the Act’s safe harbors. A web page owner who permits third parties to upload information to the web page should place a notice on the web page stating the owner is not responsible for content or information uploaded by third parties and that third parties shall not upload copyrighted information to the web site. Such a disclaimer may limit or eliminate liability by the web page owner.

 

10:6. Computer Software Computer software is generally copyrighted. A copyrighted software program cannot be copied without a license or permission from the copyright owner. Installation of software results in “copying.” Generally, purchase of software from a retailer gives permission to install on one computer only. It does not give the purchaser the right to install the software on multiple computers. The license must be read carefully to ascertain whether the software can be installed on more than one computer and, if so, under what conditions. Unless the license permits, copyrighted computer software should not be loaned for two reasons:

1) lending is a form of distribution reserved to the copyright owner, and

2) installation by an unlicensed borrower will result in an infringing copy Generally, revising computer software will not result in a copyrighted program. Revision results in the creation of a derivative work and may constitute infringement if done without the copyright owner’s permission. The copyright owner enjoys the exclusive right to create derivative works. Transferring a copyrighted work from some other medium to CD ROM without the copyright owner’s consent is also prohibited. Any reproductions of such a CD ROM would violate the copyright laws as well.

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10:7. Uploading and Downloading from the Internet

Downloading copyrighted materials (including photographs) from or uploading to the Internet without permission of the copyright owner results in unauthorized copying. The same is true with regard to transferring copyrighted material to a third party via e-mail.

 

10:8. Application and Use of “Kautantowit's Mecautea” Name Paragraph 2502 of the Discipline states: The words Kautantowit's Mecauteat are not to be used as, or as a part of, a trade name or trademark or as a part of the name of any business firm or organization, except by corporations or other business units created for the administration of work undertaken directly by Kautantowit's Mecautea. The General Council on Finance and Administration is directed to register as a service mark the name Kautantowit's Mecautea. The law of unfair competition prohibits the misleading use of a name, even while unintentional, and is based upon the idea that the right to use a name may be a valuable property right entitled to protection from misappropriation and misuse. The right to exclusive use of a name may be established by a history of prior usage of the name, by compliance with statutory provisions as to registration and notice, or by a combination of both. Nims, a leading authority in the field, states in Unfair Competition and Trademarks: An eleemosynary or charitable corporation which sells no goods is nevertheless under the protection of the law of unfair competition. Distinct identity is just as important to such an organization, oftentimes, as it is to a commercial company. Its financial credit, its ability to raise funds, its general reputation, and the reputation of those managing and supporting it are all at stake if its name is used by some other organization and the two become confused in the minds of the public.

 

The use of the name “Kautantowit's Mecautea” by unauthorized persons or organizations comes within the area of the law known as “unfair competition.” The use of the name of the Church in such a manner that deception or confusion may result is considered unfair competition. The remedy at law is generally an injunction prohibiting the offending party or parties from continuing the unauthorized use of the name. The complaining party must show that the effect of the offending use is the confusion or deception of third parties. Sometimes other churches with confusingly similar names to Kautantowit's Mecautea churches are established in the same community. This situation could lead to confusion not only among potential members, but also with regard to wills and bequests that are ambiguous in their reference to the recipient church. Actions to enjoin misuse of the term “Kautantowit's Mecautea” typically would be brought by the local church or annual conference in which the potential for damaging confusion exists. Usually the relief requested is an injunction against the continued.

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10:9. The Kautantowit's Mecautea Insignia

The Eagle and sacred hoop insignia is the official membership mark of Kautantowit's Mecautea. and registered with the United States Government. Kautantowit's Mecautea General Conference has authorized use of the Eagle and sacred hoop under the following circumstances: The insignia may be used by any official Kautantowit's Mecautea agency, including local churches, to identify Kautantowit's Mecautea work, programs, and materials. In order to preserve the integrity of its design, the insignia should not be altered or modified by those official Kautantowit's Mecautea organizations that use it. Any commercial use of the design must be explicitly authorized in writing by an appropriate officer of the General Council on Finance and Administration of Kautantowit's Mecautea.

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Since the Eagle and sacred hoop is fully protected as the service mark of Kautantowit's Mecautea, it may be used only by official agencies of the Church and others that have been given licenses. If you are aware of unauthorized or possibly improper use of the insignia, please notify the KM Legal Department. Need to Maintain Integrity of Trademark Any reproduction of the Eagle and sacred hoop must maintain the integrity of the original design. Three areas in particular are scrutinized by the persons who supervise the insignia’s use: Use of a misleading name by an “unofficial” organization. The ultimate concern is that the term “Kautantowit's Mecautea” not be used by parties that are not official organizations of the Church. Persons with knowledge of such unauthorized use should bring the matter to the attention of the KM district superintendent and the KM conference office. If the unauthorized user is allowed to continue the use with the knowledge of Kautantowit's Mecautea, the denomination's rights to protection from unfair competition from unauthorized users of the term could be compromised.

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Should the Kautantowit's Mecautea Insignia be used as part of a larger design or logo, the cross and flame insignia must stand on its own, separate from other elements in the design. It should not be adapted by changing its design or altering its proportions. It should not be attached to or touch other elements in the larger design. To assure exact duplication of the design, camera ready reproduction sheets showing the accurate reproductions of the Eagle and sacred hoop are available through the KM Legal Department. Commercial Use Any commercial products containing the KM Eagle and sacred hoop marketed in wholesale or retail settings must be specifically licensed by KMGC. An application for commercial use must be filed and a fee must be paid for each design. The Request for Permission to Use the Insignia and other commercial form can be obtained at kmnac@aol.com. A sample of the product should be sent to KMGC so approval may be based on the finished product. For more information, for proofs or consent to use the KM Eagle and sacred hoop insignia, contact:

KM HQ

Attn: Legal Services Department,

General Council on Finance and Administration

1630 No. Curtin Road

Cottage Grove, Oregon 97424

ARTICLE 11

SECTION A

This document shall be the source of regulations concerning the procedures and practices of the Child Churches of Kautantowit's Mecautea.

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1.  All child churches birthed by Kautantowit's Mecautea agree to be under the jurisdiction of KM as a child to a mother.

2. All child churches agree to their "birther" as being their life source.

3. All child churches agree to follow the Moral Compass code of moral and ethical conduct of KM.

4. All child churches agree to be under the KM wing until they reach complete independence as a church.

5. All child church spiritual leaders agree to be teachers in KM School.

6. All child churches agree to keep their rolls updated and their members recorded (free) on the KM Roll.

7. All child churches will establish their own internal structure, officers and boards.

8. All child churches highest founding spiritual leader (aside from KM birthing founder) agree to be on the KM High Council in representation of their churches.

9. All child churches agree to an annual token offering tithing to their mother (KM) at or above 5%.

10. All child churches agree to honorably work with their sibling churches in good medicine way for the greater good.

11. All child churches agree to "adopt" local tribes to their individual churches regarding ceremony and community support.

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SECTION B

Basic core structure of a KM Child Church CHIEF OFFICERS and duties/obligations:

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THUNDERBIRD:

1. GREAT CREATOR.

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EAGLE:

2. KM= MOTHER of child church.

To protect, nurture and raise all child churches as a mother would a child in honorable good medicine way. 

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BEAR OFFICERS: 

Bear officers are among the highest officer members within each individual child church. Their positions are permanent unless by death or resignation.

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1. KM Founder= Birther and Spiritual leader of child church.

To directly oversee and secure the integrity of child churches birthed and parent as a parent would a child, including disciplinary and in worst case scenario, disassociation and/or execution (with Supreme, Elder and KM Founder councils' approval);

2.  Chief Executive Officer= Primary founder of child church who is a spiritual leader through KM and is also a Founder of said child church.

The invisible primary force behind said child church.

3. President of child church who is Also a spiritual leader through KM.

The public figurehead of said child church and spiritual leader through KM.

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(The following positions are chosen by the above officers collectively by majority vote and held until death, resignation or removal by the above officers collectively by majority vote):

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4. Vice President (VP) of child church.

Assistant to the above officers of said child church.

5. Chief Operations Officer (COO) of child church.

Under the president and vice president of said child church in charge of the daily operations of said child church.

6. Chief Financial Officer (CFO) of child church.

Under the above child church officers in charge of financial accountability of said child church.

7. Elders= Grandparent and parent councils.

To be the personal council for all above and over members.

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WOLF OFFICERS:

Wolf Officers are considered "the right hand" of the Bear Officers in their child church structure. Such positions are decided by the above officers by majority vote until death, resignation or removal by the above officers by majority vote.

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1. Executive Director=

2. Deputy Director=

3.  Emissaries=

4. Board Chairpersons=

5. Department Heads = (PR Director, Media Chief Editor, etc.);

6. Secretary=

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Child churches are Not Required to develop sub-structures unless decided by the above officers. If they choose to do so, the details are to be incorporated into their individual structure, bylaws and moral compass codes of ethical conduct and etc. accordingly. 

 

SECTION C

 The "Mother church" (KM) may make amendments to this document by a two-thirds majority vote. of the KM Supreme council and approval of the Elder and Founder's councils.

1. All amendments made by KM shall carry the same respect and authority as upon the original birthing establishment charter document guidelines, including but not limited to the KM Bylaws and moral compass code of ethical conduct.

2. For consideration as an amendment, a member must present a written copy of the proposed amendment to the elders through the KM Supreme Council. The proposal will then proceed to the KM elders who will then present it for a vote at the next meeting where a quorum is present and deal with it accordingly.

 

SECTION D

This basic core structure supersedes and replaces all rules procedures, and enactments which occurred prior to its ratification and adoption by this and all subsequent child churches church.

 

SECTION E

A copy of this document and its amendments shall be available for reference by members at all meetings.

ARTICLE 12

SECTION A

This document shall be the source of regulations concerning the procedures and practices of Kautantowit's Mecautea.

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SECTION B    

The Mother (KM) church may make amendments to this document by a two-thirds majority vote.

1. Such amendments shall be immediate upon implementation by the KM Supreme and Fouhnder councils carry the same authority as the original establishment and birthing documents and agreement.

2. For consideration as an amendment, a member must present a written copy of the proposed amendment to the council within theirchild church to which they are a member and proceed through their elders and high councils BEFORE being presented to KM for consideration. The proposal will be presented for a vote accordingly at the next roundtable meeting where a proper quorum is present.

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ARTICLE 13

The following Resolutions are implimented as applicible to the Bylaws of Kautantowit's Mecautea (KM) 

Resolution # 222

Resolution #222 is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred Manna's (psychadelic mushrooms)

Resolution #222-2

is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred Manna's (psychadelic mushrooms) specifically Psilocybin mushrooms, as the name suggests, contain psilocybin or its derivative psilocin, which are well-known naturally occurring hallucinogenic and psychedelic agents. These are not new types of mushrooms; these shrooms have a long history of enjoying a unique position in ancient religious ceremonies. There are over 180 types of psilocybin mushrooms.

Resolution #222-1 is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred Manna's (psychadelic mushrooms) specifically Amanita Muscaria mushrooms

Resolution #215  is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred Uncle's (Cacti)including but not limited to Peyote, San Pedro, the Peruvian torch cactus and others which contain a number of psychoactive alkaloids, with the most common being mescaline. 215 is the birth month and day of our elder turned ancestor , Mr. John Trudell

Resolution # 215-1810 MESCALINE

Resolution #1810 is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred uncles containing (Mescaline). Mescaline is a naturally occurring psychoactive alkaloid that is the main psychedelic compound in a range of psychedelic cacti native to the Americas, including peyote, San Pedro, and Peruvian Torch. In its natural state, mescaline has been used in Native American religious and shamanic ceremonies for thousands of years. 1810 is the year Mexico liberated from Spain.

Resolution #215-1946

Resolution #215-1946 is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred Grandfather (Peyote) This is the date of birth of our elder turned ancestor, Mr. John Trudell.

Resolution #215-1952

Resolution #___  is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred Uncle's (Cacti) specifically San Pedro cacti 

Resolution # 215-1973

Resolution #___  is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred ________ (Hape')

Resolution #

Resolution #___  is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred ________ (Sananga)

Resolution #

Resolution #___  is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred ________ (Bufo/ Otac)

Resolution # 420

Resolution #420 is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred Mother's (Cannabis)

Resolution #

Resolution #___  is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred ________ (Iboga/ Ibogaine)

Resolution #

Resolution #___  is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred ________ (Kambo)

Resolution #

Resolution #___  is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred ________ (Mambe/Cocoa Leaves)

Resolution #

Resolution #___  is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred ________ (Ayahauasca)

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 Ayahuasca is made of the two sacred plants “Banisteriopsis Caapi” and “Psychotria Viridis”. Ayahuasca Manifesto. “I am the spirit of Ayahuasca. For the first time, I reveal myself through the “Word” to make an emergency call to all the Human Beings on the Planet, especially to the Light Seekers, as I must expand beyond the Amazon River Basin. With my physical expansion, I intend to facilitate the spiritual transformation currently stirring the human species…” I am a spirit of spirits. I operate from a vibration superior to the spirits who compose me. I am of a hierarchy superior to that of the spirit of Ayahuasca and of Chacruna. I am the medicine resulting from the mixture of Ayahuasca and Chacruna. Although they give me the name of one of them, my sacred magic does not come from either one of them. My magic resides in the synergy created by the sacred mixture “ 

Another important writing among the KM spiritual tribal family is "The Ayahuasca Manifesto" outlining the guiding principles of Kautantowit's Mecautea (KM) and ____________________ (_____). Our beliefs, purposes and guidelines are given to us through channeled material documented in the sacred writings known as the Ayahuasca Cannons. The cannons provide knowledge and direction and includes details about our mission, values and guidance as well as instructions on the following topics:

  • Role in the Expansion of the Human Consciousness

  • Purpose with Human Beings

  • Respect and the Sacred Nature of Ayahuasca

  • Benefits of Use

  • Guide for Conducting Ayahuasca Ceremonies

  • Planetary Mission

Resolution #1104 Misc. Psychedelics

Resolution #1104-1926  is established for child (satellite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred cousin (LSD/MDMA)

Resolution #1104-1944 is established for child (satellite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred ________ (DMT/5meo DMT)

Resolution #

Resolution #1104-1973 is established for child (satellite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred ________ (Hawaiian Woodrose)

Resolution #321921

Resolution #321921 is established for child (satellite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred ________ (Opium)

Resolution #420 "Mother Medicine (CANNABIS)

Resolution #420-618 is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred crone mother (Cannabis SATIVA L.)

Resolution #420-666  is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the GMO FRANKENHEMP (.3%-THC Hybreds)

Resolution #420-710  is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred maiden mother (Cannabis RUDERALIS)

Resolution #420-911 is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the sacred mother (Cannabis INDICA)

Resolution #420-999 is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who utilize the GMO FRANKENWEED (.3%+THC Hybreds)

Resolution # 22223 HEALING FACILITIES

Resolution #22223 is established for child (satelite chapter) churches of Kautantowit's Mecautea (KM) who are endorced and entrusted to operate Spiritual Healing Centers.

The Bylaws of KM Spiritual Healing Centers are adopted for the purpose of prescribing and defining the structure of this Center and the means and methods by which this Center, its membership and its officers shall function and carry ont their respective duties, obligations and purposes which are further delineated in the Evolutionary Design. The provisions herein contained shall govern and control the means by which any and all action to be taken by or on behalf of this Center shall be accomplished. In the event that the specified provisions of the Evolntionary Design and/or Bylaws do not cover any purpose or action that may be deemed necessary or in the best interest of the Spiritual Healing Center.

 

Each KM Spiritual healing center will set forth the administrative structure of the Celebration Center. It is an organic plan that depicts the ever-evolving character and functionality of Celebration Center. The Evolutionary Design shall include all Center policies, procedures, job descriptions and organization charts depicting lines of responsibility in the administration of the Center. The Evolutionary Design shall be kept in the Center office and made available to any member of the Center.

 

Administrative Responsibility The CORE Council shall establish and maintain the Celebration Center Evolutionary Design to provide such administrative structure as it deems necessary for the effective and efficient management of the affairs of Celebration Center.

 

Administrative Review It is acknowledged that the Evolutionary Design is a fluid expression of Spirit and subject to modification to remain in alignment with and support of the ongoing evolution of the Celebration Center. The CORE Council shall review the Evolutionary Design, at least annually, and amend as necessary to ensure its effectiveness and efficiency in administering and managing the affairs of Celebration Center.

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Resignation of a CORE Council Member Any member may resign at any time by giving written notice to the CORE Council. Any resignation shall take effect at the time of receipt of the notice or at any later time specified in that notice. Unless otl1erwise specified in the notice, the acceptance of the resignation shall not be necessary to make it effective. A CORE Council member who is absent from three consecutive meetings or ceases to meet fue eligibility requirements of their position on fue CORE Council shall be deemed to have resigned.

 

Removal of a CORE Council Member A CORE Council member may be removed by resolution adopted by consensus of tl1e remaining CORE Council members. Should tl1e CORE Council Chair be the member being considered for removal, the Co-chair shall assume the powers and perform the functions of the Chair in the removal process.

 

 CORE Council Vacancies Filled by CORE Council A vacancy of a CORE Council position shall be deemed to exist on fue occurrence of the deafu or resignation of any member, or upon the removal of a member in accordance with these Bylaws. In the event of a vacancy on the CORE Council, a voting member of the Center in good standing may be appointed by consensus decision of the CORE Council to fill the remaining term of the vacant position until the next Annual Meeting at which time fue position is to be filled by election. In tl1e event that a vacancy is created by removal of a CORE Council member by the CORE Council, the position may not be filled by appointment by the CORE Council and must be filled by election by the Center voting membership which shall occur at the next Annual Meeting or a Special Meeting held for that purpose within 60 days of the removal, whichever shall first occur. Any midterm election is for the remaining term of the position being filled.

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General Powers and Responsibilities

 

 General Corporate Powers of the CORE Council Subject to the Laws of the Commonwealth of Virginia and any limitations in the Articles of Incorporation and these Bylaws relating to action required to be approved by the members, the business and affairs of the Celebration Center shall be managed and all corporate powers shall be exercised by or under the direction of the CORE Council.

 

 Corporate Officers The corporate officers of the Celebration Center shall be the Chair, the Co-Chair, the Secretary, and the Treasurer of the CORE Council which are selected by the members of the CORE. The Community Spiritual Leader may not serve as a corporate officer.

 

 Officer Restrictions The same individual may not hold more than one corporate office or position.

 

 Fiscal Authority No corporate officer or other CORE Council member shall take any fiscal action in the name of the Center without specific pre-approval by the CORE Council. Pre-approval may include specific authorization of budgeted items or written delegations of authority by the CORE Council.

 

Real Property The CORE Council has the power to approve transactions involving the acquisition and/or conveyance of real property and other assets on behalf of the Center when it is deemed to be in the best interest of the Center.

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2 Endowments The CORE Council may establish on behalf of the Center, any endowments for the general purposes or for any special pnrpose of the Center.

 

 Gift Acceptance Policies and Guidelines The CORE Council may solicit and accept gifts for the advancement of awareness and understanding of the philosophy of Science of Mind in accordance with the policies and guidelines contained in the Evolutionary Design, consistent with the Center's general tax exempt purposes, as set forth in the Articles of Incorporation. As so limited, donor designated contributions will be accepted for special funds, purposes or uses as approved by the CORE Council, and such designations generally will be honored. However, the Center shall reserve all rights, title and interest in and to and control of such contributions, as well as full discretion as to the ultimate expenditure or distribution thereof in connection with any funds (including designated contributions) to assure that such funds will be used to carry out the Center's tax exempt purposes.

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Indemnification of CORE Council Members, Officers, Employees and Other Agents The CORE Council may, to the extent allowed by law, authorize Celebration Center to indemnify its CORE Council members, officers, employees and other agents against damages and liabilities, including court costs and attorney's fees, incurred in the course and within the scope of their employment, or in the performance of duties on behalf of Celebration Center, or arising out of their status as CORE Council members, officers, employees and otller agents, and may authorize the purchase of insurance on behalf of such persons for the foregoing purposes.

 

Ecclesiastical Officers ofthe Celebration Center The Ecclesiastical Officers of Celebration Center are the Community Spiritual Leader (also referred as CSL), other ministers serving the Center under a Letter of Call, and Centers for Spiritual Living Practitioners of Religious Science who are members of the Center.

 

 Transactions with Interested Parties. A contract or other transaction between the Center and one or more of its CORE Council Members, Community Spiritual Leader, Ministers, Pastors, Officers, or family members thereof (hereinafter "Interested Party"), or between the Center and any other entity, of which one or more of tile KM Spiritual Healing Center or its CORE Council Members, Community Spiritual Leader, Ministers, Pastors, or Officers are also Interested Parties, or have a financial interest, shall be voidable at the sole election of the Center unless all of the following provisions are satisfied: The Center entered into the transaction for its own benefit;

 

1. The transaction was fair and reasonable as to the Center, or was in furtherance of its taxexempt purposes at the time the Center entered into the transaction;

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2. Prior to consummating the transaction, or any part, the CORE Council authorized or approved the transaction, in good faith, by consensus of the CORE Council Members then in office, without counting the vote of the interested CORE Council Member or CORE Council Members, and with knowledge of the material facts concerning the transaction and the Interested Parties' interest in the transaction; and

 

3. Prior to authorizing or approving the transaction, the CORE Council, in good faith, determined after reasonable investigation and consideration, that either the Center could not have obtained a more advantageous arrangement, with reasonable effort under the circumstances, or the transaction was in furtherance of the Center's tax-exempt purposes.

 

4. Common or interested CORE Council Members may not be counted in determining the presence of a quorum at a meeting of the CORE Council (or a committee thereof) which authorizes, approves, or ratifies such contract or transaction. Notwithstanding the above, no loan shall be made by the Center to any of its CORE Council Members, Officers, Pastors, or Members. The CORE Council shall adopt a Conflicts of Interest Policy that will provide for full disclosure of material conflicting interests by CORE Council Members, Officers, or employees consistent with the above stated policy. This Policy shall permit the CORE Council to determine whether the contemplated transaction may be authorized as just, fair and reasonable to the Center.

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Article 4 Community Spiritual Leader

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4.1 Community Spiritual Leader The Senior Minister for the Celebration Center is the Community Spiritual Leader. The Community Spiritual Leader is the leader of our spiritual community overseeing all ecclesiastical matters and providing guidance in all other aspects of the Center since there is nothing in the world of form that is not of Spirit. The CSL designates the ministerial delegate to the Annual Gathering of the Centers for Spiritual Living. The Community Spiritual Leader, along with the Chair of the Core Council, is authorized to execute the Covenant with Centers for Spiritual Living. The duties of the Community Spiritual Leader are detailed in tlle Evolutionary Design.

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Article 5 Youth Community Leader

 

5.1 Youth Community Leader The Youth Community Leader represents, and emphasizes the importance of youth in our Community. The duties and policies of the Youth Community Leader (also refen'ed to herein as YCL) shall be, but are not limited to, those set forth in the Evolutionary Design. The YCL shall serve as Chair of the Youth Council, and participate on the Vision CORE as much as possible.

 

5.2 Qualifications The Youth Community Leader shall be between the ages of 14 andiS, attend service no less than twice per month and volunteer to the Center at least once per month which may be counted as one of the days of attendance.

 

5.3 Selection of Youth Community Leader The Youth Community Leader shall be a youth member selected according to procedures set forth in the Evolutionary Design.

 

5.4 Term of Office The Youth Community Leader shall serve a one-year term with the opportunity to be reelected to one successive term.

 

5.5 Support for the Youth Community Leader The Youth Community Leader shall receive an expense stipend to be determined and allocated by the CORE Council.

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Youth Member

A youth member in good standing is any individual, ages 13 through 18, who has chosen to become a recognized member of Celebration Center, and:

1. Has completed a membership application which has been approved by the CORE Council;

2. Has committed, to the best of his/her ability, to live by our Guiding Principles and uphold the teachings and practices of Religious Science and the Science of Mind philosophy;

3. Upholds the purpose, mission and vision of the Center, and acts to promote harmony and oneness within the spiritual community;

4. Shares his/her time, talents and treasures; and 5. Regularly attends the religions and youth functions of the Center.

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Settlement of Disputes

In any dispute arising between or among Center members or staff, the dispute shall be resolved in accordance with the Conflict and Dispute Resolution Policy set forth in the Evolutionary Design. Minister(s) and/or practitioner(s) involved in any dispute are to follow the procedures set forth in their respective codes. When a conflict or dispute arises within or against the Center, it is the responsibility of all concerned to seek a resolution that reaches the highest and best for all parties involved.

Termination of Membership

Membership may be automatically terminated through death/transition, resignation or transfer to another Center. Membership may also be terminated by action of the CORE Council should it determine that the member no longer meets the requirements of a member in good standing as established herein. Such a finding may occur where the records show that for a period of one year or more there has been a complete lack of interest, either materially, or with regard to participation in the service and/or affairs of the Center, and/or where the member has clearly demonstrated opposition to the purpose of the Center or its teachings. The member will be provided with a written notice of the time and place of the meeting to consider the membership termination. It will be sent by mail, to the last known address of the member, at least 21 days in advance of the meeting. The notice shall include the reason for termination and advise the member of his/her right to appear at the meeting of the CORE Council and be heard. The CORE Council shall have the power to review and consider special circumstances and make an exception where it is in the best interest of the Center and the member.

Article 7 Meetings of the Members

7.1 Official Meetings of the Membership There are only two types of official meetings of the Center membership: Annual Meetings and Special Meetings. Such meetings may only be called by a majority of the CORE Council members or the CSL. The voting membership in good standing may compel the CORE Council to convene a Special Meeting in accordance with these Bylaws. The CORE Council may prescribe rules for the conduct of the business and affairs at official meetings.

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7.1.1 Time and Place of the Official Meetings

All meetings of the members shall be held either at the principal office or place of worship of this Center or at any other place which may be designated by the CORE Council in the event it cannot be held at the principal office.

 

7.1.2 Annual Meeting of the Membership 

The Annual Meeting of the membership shall be held in October of each year, or as established by the CORE Council. Candidates for vacancies on the CORE Council, and delegates and alternate delegates to the Annual Gathering of the Centers for Spiritual Living shall be elected at the Annual Meeting. The ministerial delegate, practitioner delegate, music ministry delegate, and the youth delegate and their alternates will be determined in the manner set forth in the Evolutionary Design and will be announced at the Annual Meeting. Reports of the affairs of the Center shall be presented, annual financial reports shall be reviewed, the next annual budget shall be approved by the voting members, and such other business as may be brought before the membership by CORE Council, Community Spiritual Leader or a voting member. Notice of each Annual Meeting, disseminated in the manner set forth in the Evolutionary Design, shall be given to members in good standing at least twenty one (21) days prior to such meeting.

 

7.1.3 Special Meetings of the Members

Special Meetings of the members may be called at any time by a consensus of the CORE Councilor the CSL. Notice of any Special Meeting shall be given in the same manner as for an Annual Meeting of members except that such meeting may be called upon notice of seven days except as otherwise provided in these Bylaws. Such notice must state the purpose(s) for which the meeting is being called. Only business within the purposes(s) described in the meeting notice may be conducted at a Special Meeting. No official business may be transacted if the Special Meeting notice is not properly given, in which case, the meeting will be considered an unofficial meeting and any matters addressed will be considered advisory in nature only

Voting at Official Meeting of Members

 

8.1 Roster of Eligible Voters

Only voting members in good standing shall be eligible to vote. Prior to any election or other matter requiring a vote of the qualified voting membership, the CORE Council shall reconfirm the eligibility of each voting member in accordance with these bylaws including verification of actual tinancial support consistent with their pledge. A certified list containing the name, mailing address and telephone number of all voting members shall be maintained and published semi-annually by the Secretary of the CORE Council. The Secretary of the CORE Council shall post it in the Sanctuary forty-five (45) days before each Annual Meeting for examination by members. Requests for changes to the list may be made to the CORE Council up to ten (10) days prior to an Annual Meeting. The Roster of Eligible Voters shall be confirmed by the Secretary of the CORE Council seven (7) days prior to the meeting. No changes may be made to the confirmed Voter Roster on the day of an Annual Meeting.

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Required Majority Except as provided in these Bylaws for removal of the CSL, and to effect changes to the Bylaws, any matter properly before an Annual or Special Meeting may be adopted by a simple majority vote of the registered voting members.

 

8.2 Conduct of Election

All elections for which there is more than one candidate shall be conducted by secret ballot. If more than one person is nominated to fill an office and no candidate receives a majority vote on any ballot, the name of the candidate with the least number of votes shall be dropped at each round of voting until one candidate receives a majority of the votes cast. Only in an uncontested election can a vote by acclamation be used. The lay delegate and alternate delegate to the Centers for Spiritual Living Annual Gathering must be voting members of the Center elected at the Annual Meeting. The delegate candidate receiving the most votes is the delegate. The alternate is the candidate receiving the next largest number of votes.

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8.3 Registered Voters

Each eligible voter in attendance shall register with the CORE Council Secretary or designee who shall determine whether the member is on the Voter Roster. So registered, slhe is entitled to one vote on each matter submitted for a vote, subject to any other voting restrictions provided in these Bylaws. Registration shall close upon convening the business portion of the meeting. No further registrations will be accepted.

 

8.4 Proxy Votes

No proxy votes will be accepted.

 

8.5 Quorum

All voting members present and registered at the beginning of the bnsiness portion of the meeting at an Annual or Special Meeting shall constitute a quorum for the transaction of business except as provided in the Bylaws for removal of Community Spiritual Leaders and for amendment to these Bylaws. A majority of the quorum as initially established may continue to transact business, notwithstanding the withdrawal of one or more voting members.

 

8.6 Required Majority

Except as provided in these Bylaws for removal of the CSL, and to effect changes to the Bylaws, any matter properly before an Annual or Special Meeting may be adopted by a simple majority vote of the registered voting members.

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8.7 Conduct of Election

All elections for which there is more than one candidate shall be conducted by secret ballot. If more than one person is nominated to fill an office and no candidate receives a majority vote on any ballot, the name of the candidate with the least number of votes shall be dropped at each round of voting until one candidate receives a majority of the votes cast. Only in an uncontested election can a vote by acclamation be used. The lay delegate and alternate delegate to the Centers for Spiritual Living Annual Gathering must be voting members of the Center elected at the Annual Meeting. The delegate candidate receiving the most votes is the delegate. The alternate is the candidate receiving the next largest number of votes.

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8.8 Special CORE Meetings

The CSL, Chair or any three members of the CORE Council or other CORE have the authority to call special meetings of their CORE for any purpose at any time. Notice of the date, time and purpose of such special meetings shall be given to each member of that CORE at the member's telephone number and/or email address shown on the records of the Celebration Center.

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Article 9: Records and Reports

9.1 Maintenance of Records The Secretary of Celebration Center shall keep, or cause to be kept, records in written form which shall be secured at the principal office of Celebration Center.

 

9.2 Minutes of Meetings

Minutes shall be kept of the proceedings of each Annual Meeting, the Gathering of the Committed, Concerned and Curious, all Town Hall Meetings, all meetings of the CORE Council and other COREs, and other meetings as delineated in the Evolutionary Design. Such minutes shall include the time and place of the meeting, the names of those present, and the business conducted. Minutes of all Special Meetings must also include how the meeting was authorized and the manner of notice given. Copies of such minutes of all shall be made easily accessible to all members in a timely manner and convenient location as set forth in the Evolutionary Design.

 

9.3 Membership Record

A certified list containing the name, mailing address and telephone number of all members shall be maintained and published semi-annually by the Secretary of the Kautantowit's Mecautea CORE Council. The membership list of Celebration Center is a corporate asset. Without consent of the CORE Council, a membership list or any part thereof may not be obtained or used by any person for any purpose not reasonably related to the business or activities of the Center. Without limiting the generality of the foregoing and without the written consent of the CORE Council, a membership list or any part thereof may not be used to solicit money or property, or be sold to or purchased by any person.

 

9.4 Financial Records

The Kautantowit's Mecautea Treasurer of Celebration Center shall keep or cause to be kept adequate and correct books and records of accounts of the properties and business transactions of Celebration Center. This shall include accounts of its assets, liabilities, receipts, disbursements, gains, losses, and capital, retained earnings and other matter customarily included in financial statements. Copies of such financial statements of all shall be made easily accessible to all members in a timely manner and convenient location as set forth in the Evolutionary Design.

 

9.5 Corporate and Other Documents Documents kept at Kautantowit's Mecautea's principal office shall include but not be limited to current and up-to-date copies of:

1. Articles of Incorporation;

2. KM Celebration Center Bylaws;

3. Evolutionary Design;

4. Member community affiliation agreement with the Centers for Spiritual Living;

5. Annual statement of operations filed with the Centers for Spiritual Living;

6. Letter of Call to the Community Spiritual Leader;

7. Letter of Call to any other Minister(s) serving the Kautantowit's Mecautea Center;

8. Employment agreement(s) with any paid employee(3) or contractor(s) of the Center;

9. The most recent annual report filed with the State Corporation Commission;

10. Monthly CORE Council minutes;

11. Monthly financial statements; and

12. Other documents as specified in the Evolutionary Design or deemed appropriate to retain in the ordinary operation of Kautantowit's Mecautea.

 

9.6 Members' Inspection Rights Any member of the Kautantowit's Mecautea shall have the right to inspect the records of the Celebration Center on an as needed basis upon request to the CORE Council. Such inspection shall not unreasonably be withheld.

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Amendment of Bylaws

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10.1 Procedures for Amendment of Bylaws​

These Bylaws may be amended, repealed, or new Bylaws may be adopted by the affirmative vote of two-thirds of the voting members present and registered at an Annual Meeting or Special Meeting. The CORE Council shall establish procedures for proposing new Bylaws, or for proposing the amendment or repeal of these Bylaws.

 

10.2Notice Notice of a proposed Bylaw change of any kind must be circulated in the manner(s) set forth in the Evolutionary Design to all members of the Center in good standing at least twenty-one (21) days prior to the Annual Meeting or Special Meeting at which the Bylaw change shall be considered.

 

10.3 Effective Date

All Bylaw changes shall become effective immediately after approval unless otherwise stated therein.

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10.4 Disaffiliation with Centers for Spiritual Living Disaffiliation with the Centers for Spiritual Living constitutes severance of all legal rights and obligations and a change to these Bylaws. Minimum required procedures for disaffiliation are set forth below.

 

10.5 Resolution of the KM CORE Council

The CORE Council shall adopt a resolution calling for disaffiliation. 10.2.2 Confirmation Vote of the Membership Following such resolution, the CORE Council shall convene a Special Meeting at which the membership will discuss and vote upon disaffiliation. The purpose of this meeting shall be to offer a thorough presentation of the KM Center's reasons for considering disaffiliation and to otJer the membership the opportunity to dialogue and to ask questions. Should the membership confirm the CORE Council resolution, the Chair of the KMCORE Council will inform the President of the Centers for Spiritual Living.

 

10.6 Special Informational Meeting with Centers for Spiritual Living Representative

A second information meeting of the membership shall be called upon two weeks' notice to all community members in the event disaffiliation with Centers for Spiritual Living is sought. A representative from Centers for Spiritual Living shall be allowed to be present for the duration of this meeting, to make a statement and to answer any questions from the membership.

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10.7 Special Meeting;

Formal Vote on Disaffiliation No less than two weeks following the informational meeting, a Special Meeting of the membership shall be called, according to the bylaw requirement for a Special Meeting. The purpose of this meeting shall be to conduct a formal vote on the matter of disaffiliation. An affirmative vote of two-thirds of the members present shall be required to confirm disaftiliation. Notice of formal disaffiliation shall be sent to Centers for Spiritual Living following this meeting in the event of an affirmative vote. Immediately following that vote, the membership will vote to reconfirm these Bylaws, with the exception of references to the Centers for Spiritual Living.

Article 11 Dissolution

 

11.1 Procedures for Dissolution In the event dissolution is contemplated, action can be taken only by an affirmative vote of twothirds of the voting members present and registered at an Annual Meeting or Special Meeting. No proxy votes will be accepted or validated. Notice of such meeting shall also be sent to the Community Spiritual Leader of the Centers of Spiritual Living no less than 21 days prior to the meeting with the right of Centers for Spiritual Living representation at any such meeting.

 

11.2 Notice Notice of a proposed dissolution must be circulated in the manner(s) set forth in the Evolutionary Design to all members of the Center in good standing at least twenty-one (21) days prior to the Annual Meeting or Special Meeting at which the Dissolution is to be considered.

 

Article 12 Construction and Definitions

These Bylaws shall be construed and interpreted in accordance with the laws of the Commonwealth of Virginia. Without limiting the generality of the above, the masculine gender includes the feminine and neuter, the singular number includes the plural, the plural number includes the singular, and the term "person" includes both Celebration Center and a natural person.  Order Newly Revised shall, when applicable, control any situation not covered by these Bylaws.

 

Article 13 Miscellaneous

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13.1 Corporate Seal

This Center shall have a corporate seal, containing the exact name of the Center, the date and state of incorporation.

 

13.2 Conflict ofInterest The CORE Council's responsibility to manage the business affairs of the Center is primary and absolute over any individual council member's personal benefits. Except as specifically permitted below, no business transactions shall be entered into between the Center and any person who is a member, or member-elect, of the CORE Councilor any entity in which such person or any member of such person's immediate family have an opportunity for financial gain. The Center recognizes that in specific instances or in unique matters, it may be in the best interest of the Center to enter into a business transaction of the type otherwise prohibited above. Such transaction may be permitted if:

I. The CORE Council complies with all provisions of the laws of the Commonwealth applicable to transactions between a corporation and a council member, and

2. The CORE Council is fully apprised of the fact that the proposed transaction is of the type otherwise prohibited above and such disclosure is set forth in the minutes, and

3. The CORE Council finds and records in its minutes, that the proposed transaction is: a. Particularly unique or advantageous to the Center, or b. Upon terms and conditions which the CORE Council believes to be either not available or more favorable to the Center than would be available in a similar transaction between the Center and any other party.

4. In those specific instances or on the subject of unique matters where a CORE Council member's immediate family may have or give any impression that there is an opportunity for financial gain, the CORE Council shall appoint the Coordinator of a CORE not involved in the activity to provide oversight of the involvement in question and who shall report his/her findings to the CORE Council at regularly schedule meetings.

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