The Chief Fundraiser of the Parish

By Fr. Jerry Pokorsky ( bio - articles - email ) | Aug 24, 2026

When I was a young priest over 30 years ago, a parishioner with concerns about the orthodoxy of a national Catholic charitable apostolate asked me to investigate its national second collection. I called the USCCB office and spoke with the monsignor in charge. As I raised questions of the proper use of the collection, he sternly interrupted me. With all the authority he could muster, he asserted, “This collection has the full backing of the Catholic bishops of the United States!” QED.

The incident profoundly affected how I viewed church contributions and my (honestly, unpleasant) role as the chief parish fundraiser as pastor. The fifth precept of the Church teaches: “You shall provide for the material needs of the Church, each according to his own abilities.” The laity have the obligation to support the Church and her apostolic works financially, but the clergy has duties before God for doctrinal orthodoxy, good stewardship, and reasonable disclosure. Just as husbands and wives discuss family finances, the family of God deserves comparable honesty.

Alas, the material needs are legion: church and school construction, operating costs, diocesan offices, and periodic local and diocesan capital campaigns. There are many optional “second collections.” Second collections are generally designated for particular purposes (e.g., disaster relief or special mission appeals). Some second collections, such as the Campaign for Human Development, have controversial histories. As one ecclesiastical wag once put it, “Heaven and earth will pass away, but second collections will never pass away.”

The geographical location of domicile usually determines parishioner status, whether registered or not. Pastors encourage formal parish registration. Parish registrations help keep track of family, sacramental census, and contribution information. Parish registration information is essential to the pastor’s job as the chief fundraiser.

After carefully considering motives, pastors often accommodate parish registration for those living outside the geographical bounds of the parish. (Sometimes the motives for registering are mixed, such as hoping to obtain “in-parish” school tuition rates.) Pastors sometimes resort to Byzantine methods to prevent abusive registration tactics.

Pastors would likely identify some fundamental patterns. A core number of parishioners are registered, attend Mass, and routinely contribute. Many Catholics living outside parish boundaries are accepted as parishioners. They usually attend Mass and contribute faithfully. Some Catholics living within the boundaries are canonical parishioners, but are unregistered and seldom contribute.

Some Catholics are “Roaming Catholics,” unregistered, conveniently without a parish home, and usually do not feel the tug to support the Church with financial contributions. Yet they honor the Third Commandment by attending Mass!

Here's an old “if the shoe fits” joke that never fails to amuse: A $100 bill, a $20 bill, and a $1 bill were printed on the same day and were sent out from the mint. Years later, they found themselves in the same cash register. They had a great reunion. The $100 bill said, “I’ve been in the finest hotels and have been slipped into the hands of the most important politicians in Washington!” The $20 bill said, “I’ve been bet on the most expensive and successful horses in Kentucky.” The $1 bill said, “I’ve been to church every Sunday!”

Most Catholics understand the necessity of stewardship and fundraising appeals. “The laborer deserves his wages.” (Luke 10:7) Nevertheless, we have all experienced annoying excesses, with slick advertising that go beyond respectful attention to Christian sensibilities. For example, the manipulative practice of pasting a dime in the envelope of an appeal letter invites disdain. (Pocket the dime and throw the letter away!) Some organizations can become so preoccupied with fundraising that fundraising begins to overshadow their apostolic mission.

On the other hand, recipients of donations must carefully avoid harmful financial entanglements. Pastors and apostolic agencies must not allow financial dependence or donor pressure to compromise the orthodox proclamation of the Gospel. Steep cuts in the operating budget may be necessary to protect an authentic Catholic identity. (Are you listening, Georgetown University?) Expect reasonable financial disclosure and appropriate financial audits from Church entities.

The extent of one's obligation to financially support the Church varies according to individual and family circumstances. The Scriptural practice of tithing (10% of income) provides a useful personal benchmark for financial support, but it’s certainly not a Church requirement. God rewards generosity with His graces, but the Church does not condone the infamous “Prosperity Gospel” preached by many TV evangelists.

How do individuals and families evaluate their capacity to make financial contributions? A few considerations: How much is spent monthly on the Internet, entertainment, movies, restaurants, vacations, and leisure? Suppose monthly cable TV and internet costs are $125. Perhaps a Catholic household might reasonably ask whether its regular support of the Church should be comparable.

Just as most families maintain an annual budget, so do Church entities. Churches—and other important religious not-for-profit agencies—rely on steady donations over the years to sustain their apostolates. Indeed, “budget-based giving” (to coin a phrase) is an important discipline in supporting the Church (as well as worthy internet apostolates that spread the Gospel and report Church news). Budget disciplines also reduce the need for aggressive fundraising tactics.

Why not teach your children to support the Offertory Collection by slipping a dollar bill into their little hands for the purpose? (In my day, it was a nickel.) Not all fundraising gimmicks are obnoxious.

Church authorities have every right to elicit funds to support Catholic pastoral purposes. Those rights come with corresponding duties of orthodoxy, reasonable financial disclosure, and good stewardship. As parishioners consider the extent of their financial support for the Church and her mission of saving souls, they might keep in mind this pleasant (and true) story: As the tax year was ending, a parishioner with financial means presented the pastor with a large check. On behalf of the parish, the pastor expressed his heart-felt thanks for the generosity. The parishioner accepted the expression of gratitude, but added: “Father, I fulfilled my obligation to support the Church with this donation. Now you have the obligation to use this and other donations wisely.” Amen!