religion(redirected from Religious community)
Also found in: Dictionary, Thesaurus, Medical, Encyclopedia.
The First Amendment to the U.S. Constitution provides that "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." The first part of this provision is known as the Establishment Clause, and the second part is known as the Free Exercise Clause. Although the First Amendment only refers to Congress, the U.S. Supreme Court has held that the Fourteenth Amendment makes the Free Exercise and Establishment Clauses also binding on states (Cantwell v. Connecticut, 310 U.S. 296, 60 S. Ct. 900, 84 L. Ed. 1213 , and Everson v. Board of Education, 330 U.S. 1, 67 S. Ct. 504, 91 L. Ed. 711 , respectively). Since that incorporation, an extensive body of law has developed in the United States around both the Establishment Clause and the Free Exercise Clause.To determine whether an action of the federal or state government infringes upon a person's right to freedom of religion, the court must decide what qualifies as religion or religious activities for purposes of the First Amendment. The Supreme Court has interpreted religion to mean a sincere and meaningful belief that occupies in the life of its possessor a place parallel to the place held by God in the lives of other persons. The religion or religious concept need not include belief in the existence of God or a supreme being to be within the scope of the First Amendment.
As the case of United States v. Ballard, 322 U.S. 78, 64 S. Ct. 882, 88 L. Ed. 1148 (1944), demonstrates, the Supreme Court must look to the sincerity of a person's beliefs to help decide if those beliefs constitute a religion that deserves constitutional protection. The Ballard case involved the conviction of organizers of the I Am movement on grounds that they defrauded people by falsely representing that their members had supernatural powers to heal people with incurable illnesses. The Supreme Court held that the jury, in determining the line between the free exercise of religion and the punishable offense of obtaining property under False Pretenses, should not decide whether the claims of the I Am members were actually true, only whether the members honestly believed them to be true, thus qualifying the group as a religion under the Supreme Court's broad definition.
In addition, a belief does not need to be stated in traditional terms to fall within First Amendment protection. For example, Scientology—a system of beliefs that a human being is essentially a free and immortal spirit who merely inhabits a body—does not propound the existence of a supreme being, but it qualifies as a religion under the broad definition propounded by the Supreme Court. The Supreme Court has deliberately avoided establishing an exact or a narrow definition of religion because freedom of religion is a dynamic guarantee that was written in a manner to ensure flexibility and responsiveness to the passage of time and the development of the United States. Thus, religion is not limited to traditional denominations.
The First Amendment guarantee of freedom of religion has deeply rooted historical significance. Many of the colonists who founded the United States came to this continent to escape religious persecution and government oppression. This country's founders advocated religious freedom and sought to prevent any one religion or group of religious organizations from dominating the government or imposing its will or beliefs on society as a whole. The revolutionary philosophy encompassed the principle that the interests of society are best served if individuals are free to form their own opinions and beliefs.
When the colonies and states were first established, however, most declared a particular religion to be the religion of that region. But, by the end of the American Revolution, most state-supported churches had been disestablished, with the exceptions of the state churches of Connecticut and Massachusetts, which were disestablished in 1818 and 1833, respectively. Still, religion was undoubtedly an important element in the lives of the American colonists, and U.S. culture remains greatly influenced by religion.
The Establishment Clause prohibits the government from interfering with individual religious beliefs. The government cannot enact laws aiding any religion or establishing an official state religion. The courts have interpreted the Establishment Clause to accomplish the separation of church and state on both the national and state levels of government.The authors of the First Amendment drafted the Establishment Clause to address the problem of government sponsorship and support of religious activity. The Supreme Court has defined the meaning of the Establishment Clause in cases dealing with public financial assistance to church-related institutions, primarily parochial schools, and religious practices in the public schools. The Court has developed a three-pronged test to determine whether a statute violates the Establishment Clause. According to that test, a statute is valid as long as it has a secular purpose; its primary effect neither advances nor inhibits religion; and it is not excessively entangled with religion. Because this three-pronged test was established in Lemon v. Kurtzman, 403 U.S. 602, 91 S. Ct. 2105, 29 L. Ed. 2d 745 (1971), it has come to be known as the Lemon test. Although the Supreme Court adhered to the Lemon test for several decades, since the 1990s, it has been slowly moving away from that test without having expressly rejected it.
Jesus, Meet Santa
Christmas and the First Amendment have had a rocky relationship. A decades-long battle over the place of worship and tradition in public life has erupted nearly every year when local governments sponsor holiday displays on public property. Lawsuits against towns and cities often, but not always, end with the courts ordering the removal of religious symbols whose government sponsorship violates the First Amendment. Since the 1980s, however, the outcome of such cases has become less predictable as deep divisions on the Supreme Court have resulted in new precedents that take a more nuanced view of the law. In such cases, context determines everything. Placing a nativity scene with the infant Jesus outside a town hall may be unconstitutional, for example, but the display may be acceptable if Santa Claus stands nearby.
On the question of religious displays, the First Amendment has two broad answers depending on the sponsor. Any private citizen can put up a nativity scene on private property at Christmas time: citizens and churches commonly exercise their First Amendment right to Freedom of Speech to do so. But when a government sets up a similar display on public property, a different aspect of the amendment comes into play. Governments do not enjoy freedom of speech, but, instead, are controlled by the second half of the First Amendment—the Establishment Clause, which forbids any official establishment of religion. All lawsuits demanding that a crèche, cross, menorah, or other religious symbol be removed from public property allege that the government that put it there has violated the Establishment Clause.
The Supreme Court has reviewed challenges to government sponsored displays of religious symbols under the Lemon test. Based on criteria from several earlier decisions and named after the case Lemon v. Kurtzman, 403 U.S. 602, 91 S. Ct. 2105, 29 L. Ed. 2d 745 (1973), the test recognizes that government must accommodate religion but forbids it to support religion. To survive constitutional review, a display must meet all three requirements or "prongs" of the test: it must have a secular (nonreligious) purpose, it must have the primary effect of neither advancing nor inhibiting religion, and it must avoid excessive entanglement between government and religion. Failing any of the three parts of the test constitutes a violation of the Establishment Clause.
Starting in the 1980s, the test began to divide the Supreme Court. Conservative justices objected because it blocked what they saw as a valid acknowledgment of the role of religion in public life; opposing them were justices who believed in maintaining a firm line between government and religion. In significant cases concerning holiday displays, the Court continued to use the Lemon test but with new emphasis on the question of whether the display has the effect of advancing or endorsing a particular religion.
This shift in emphasis first emerged in 1984 in a case involving a Christmas display owned and erected by the City of Pawtucket, Rhode Island, in a private park. The display included both a life-sized nativity scene with the infant Jesus, Mary, and Joseph and secular symbols such as Santa's house, a Christmas tree, striped poles, animals, and lights. Pawtucket residents successfully sued for removal of the nativity scene in federal district court, where it was found to have failed all three prongs of the Lemon test (Donnelly v. Lynch, 525 F. Supp. 1150 [D.R.I. 1981]). The decision was upheld on appeal, but, surprisingly, in Lynch v. Donnelly, 465 U.S. 668, 104 S. Ct. 1355, 79 L. Ed. 2d 604 (1984), the Supreme Court narrowly reversed in a 5–4 vote and found the entire display constitutional.
The majority in Lynch stressed historical context, emphasizing that the crèche belonged to a tradition "acknowledged in the Western World for 20 centuries, and in this country by the people, by the Executive Branch, by the Congress, and the courts for two centuries." The display, ruled the Court, passed each prong of the Lemon test. First, the city had a secular purpose in celebrating a national holiday by using religious symbols that "depicted the historical origins" of the holiday. Second, the display did not primarily benefit religion. Third, no excessive entanglement between government and religion existed. Perhaps most significantly, the Court saw the crèche as a "passive symbol": although it derived from religion, over time it had come to represent a secular message of celebration.
Lynch laid bare the deep divisions on the Court. By emphasizing context, the majority appeared to suggest that the ruling was limited to circumstances similar to those in the case at hand: religious symbols could be acceptable in a holiday display if used with secular symbols. The majority did not enunciate any broad new protections for governments eager to sponsor crèches. Nonetheless, the opinion did not satisfy the dissenters, who sharply criticized the majority for failing to vigorously apply the Lemon test. They noted that the city could easily have celebrated the holiday without using religious symbols, and they saw the crèche as nothing less than government endorsement of religion.
The emphasis on context became even more pronounced in a 1989 case, County of Allegheny v. American Civil Liberties Union, 492 U.S. 573, 109 S. Ct. 3086, 106 L. Ed. 2d 472. In Allegheny, a Pennsylvania county appealed a lower court ruling that had banned its two separate holiday displays: a crèche situated next to poinsettia plants inside the county courthouse, and an eighteen-foot menorah (a commemorative candelabrum in the Jewish faith) standing next to a Christmas tree and a sign outside a city-county office building. Each religious symbol was owned by a religious group—the crèche by the Catholic Holy Name Society and the menorah by Chabad, a Jewish organization. Viewing the displays in context, the Court permitted one but not the other, and its reasoning turned on subtle distinctions.
The Court deemed the crèche an unconstitutional endorsement of religion for two reasons. First, the presence of a few flowers around the crèche did not mediate its religious symbolism in the way that the secular symbols had done for the crèche in Lynch. Second, the prominent location doomed the display. By choosing the courthouse, a vital center of government, the Court said the county has sent "an unmistakable message" that it endorsed Christianity.
But the menorah passed constitutional review. Like the crèche in Lynch, its religious significance was transformed by the presence of secular symbols: the forty-five-foot Christmas tree and a sign from the city's mayor that read, "During this holiday season, the city of Pittsburgh salutes liberty. Let these festive lights remind us that we are keepers of the flame of liberty and our legacy of liberty." Even so, members of the majority disagreed on precisely what message was sent by the display. Justice harry a. blackmun read it as a secular message of holiday celebration. In a more complicated view, Justice Sandra Day O'Connor said it "acknowledg[ed] the cultural diversity of our country and convey[ed] tolerance of different choice in matters of religious belief or non-belief by recognizing that the winter holiday season is celebrated in diverse ways by our citizens." Whatever the exact message, the majority agreed that it did not endorse religion.
Since the 1980s the thrust of Supreme Court doctrine has been to allow publicly sponsored holiday displays to include religious symbols. This expansive view of the First Amendment grew out of the Court's acknowledgment that local governments can accommodate civic tradition. Religious symbols on their own are unconstitutional. A display including such symbols may pass review, however, if it features secular symbols as well. Context is the determinant: to avoid violating the Establishment Clause, a crèche or menorah may need a boost from Santa Claus.
The Court has stated that the Establishment Clause means that neither a state nor the federal government can organize a church. The government cannot enact legislation that aids one religion, aids all religions, or prefers one religion over another. It cannot force or influence a person to participate in, or avoid, religion or force a person to profess a particular religious belief. No tax in any amount can be levied to support any religious activities or organizations. Neither a state nor the federal government can participate, whether openly or secretly, in the affairs of any religious groups.
Federal and state governments have accepted and implemented the doctrine of the separation of church and state by minimizing contact with religious institutions. Although the government cannot aid religions, it can acknowledge their role as a stabilizing force in society. For example, religious institutions, along with other charitable or nonprofit organizations, have traditionally been given tax exemptions. This practice, even when applied to religious organizations, has been deemed constitutional because the legislative aim of a property tax exemption is not to advance religion but to ensure that the activities of groups that enhance the moral and mental attitudes of the community will not be inhibited by taxation. The organizations lose the tax exemption if they undertake activities that do not serve the beneficial interests of society. Thus, in 1983, the Supreme Court decided in Bob Jones University v. United States, 461 U.S. 574, 103 S. Ct. 2017, 76 L. Ed. 2d 157, that nonprofit private schools that discriminated against their students or prospective students on the basis of race could not claim tax-exempt status as a charitable organization for the purposes of federal tax laws.It is also believed that the elimination of such tax exemptions would lead the government into excessive entanglements with religious institutions. The exemption, therefore, is believed to create only a minimal and remote involvement between church and state—less than would result from taxation. The restricted fiscal relationship, therefore, enhances the desired separation.
Religion and Education The many situations in which religion and education overlap are a source of great controversy. In the early nineteenth century, the vast majority of Americans were Protestant, and Protestant-based religious exercises were common in the public schools. Legal challenges to these practices began in the state courts when a substantial number of Roman Catholics arrived in the United States. Until 1962 when the U.S. Supreme Court began to directly address some of these issues, most states upheld the constitutionality of prayer and Bible reading in the public schools.
In the 1962 case of engel v. vitale, 370 U.S. 421, 82 S. Ct. 1261, 8 L. Ed. 2d 601, the Supreme Court struck down as unconstitutional a prayer that was a recommended part of the public school curriculum in the state of New York. The prayer had been approved by Protestant, Catholic, and Jewish leaders in the state. Although the prayer was nondenominational and student participation in it was strictly voluntary, it was struck down as violative of the Establishment Clause.
Agostini v. Felton
In June 1997 the U.S. Supreme Court rolled back restrictions that it had imposed twelve years earlier on federal aid to religious schools. In a 5–4 decision in Agostini v. Felton, 117 S. Ct. 1997 (1997), the Court ruled that public school teachers can teach remedial education classes to disadvantaged students on the premises of parochial schools—a dramatic reversal of the Court's earlier hard line.
Federal law provides funds for such services to all children of low-income families under title I of the Elementary and Secondary Education Act of 1965 (20 U.S.C.A. § 6301 et seq.). But in 1985 the Court barred public school instructors from teaching title I classes on parochial school premises. In Aguilar v. Felton (473 U.S. 402, 105 S. Ct. 3232, 87 L. Ed. 2d 290), the majority ruled that the mere presence of public employees at these schools had the effect of unconstitutionally advancing religion. To comply with the order, New York parked vans outside of parochial school property to deliver the services, a system that cost taxpayers $100 million between 1985 and 1997.
In a 1995 challenge, New York City argued that intervening cases had invalidated the Supreme Court's earlier ruling. Upon accepting the case on appeal in 1997, the Court agreed. In her majority opinion, Justice Sandra Day O'Connor held that Aguilar had been overruled by two more recent cases based on the Establishment Clause of the U.S. Constitution, Witters v. Washington Department of Services for the Blind, 474 U.S. 481, 106 S. Ct. 748, 88 L. Ed. 2d 846 (1986), and Zobrest v. Catalina Foothills School District, 509 U.S. 1, 113 S. Ct. 2462, 125 L. Ed. 2d (1993). O'Connor said that the two cases—permitting a state tuition grant to a blind person who attended a Christian college, and allowing a state-employed sign language interpreter to accompany a deaf student to a Catholic school, respectively—made it clear that the premises in Aguilarwere no longer valid.
Although limited specifically to title I programs, the decision added fuel to another long-standing controversy. Proponents and opponents of school vouchers—a system under which parents would be able to allocate their tax dollars to their children's private school education—disputed whether the case indicated that the Court was moving toward embracing the voucher idea.
In 1963, the Supreme Court heard the related issues of whether voluntary Bible readings or recitation of the Lord's Prayer were constitutionally appropriate exercises in the public schools (abington school district v. schempp, 374 U.S. 203, 83 S. Ct. 1560, 10 L. Ed. 2d 844). It was in these cases that the Supreme Court first formulated the three-pronged test for constitutionality. In applying the new test, the Court concluded that the exercises did not pass the first prong of the test: they were not secular in nature, but religious, and thus they violated the Establishment Clause because they violated state neutrality requirements.
Although students in public schools are not permitted to recite prayers, the practice of a state legislature opening its sessions with a nondenominational prayer recited by a chaplain receiving public funds has withstood constitutional challenge. In Marsh v. Chambers, 463 U.S. 783, 103 S. Ct. 3330, 77 L. Ed. 2d 1019 (1983), the Supreme Court ruled that such a practice did not violate the Establishment Clause. In making its decision, the Court noted that this was a customary practice and that the proponents of the Bill of Rights also approved of the government appointment of paid chaplains.
The Supreme Court has also held that a religious invocation, instituted by school officials, at a public school graduation violates the Establishment Clause (lee v. weisman, 505 U.S. 577, 112 S. Ct. 2649, 120 L. Ed. 2d 467 ). Subsequently, the Court made clear that even indirect school support of a prayer given by students violates the First Amendment. In Santa Fe Independent School District v. Doe, 530 U.S. 290, 120 S.Ct. 2266, 147 L.Ed.2d 295 (2000), the Court held that a Texas public school district could not let its students lead prayers over the public address system before its high school football. The school district's sponsorship of the public prayers by elected student representatives was unconstitutional because the schools could not coerce anyone to support or participate in religion.
In 1980, the Supreme Court overturned a Kentucky statute requiring the posting of the Ten Commandments, copies of which were purchased with private contributions, in every public school classroom (Stone v. Graham, 449 U.S. 39, 101 S. Ct. 192, 66 L. Ed. 2d 199). Although the state argued that the postings served a secular purpose, the Court held that they were plainly religious. Four of the Supreme Court's nine justices dissented from the Court's opinion and were prepared to conclude that the postings were proper based on their secular purpose.
Because the Establishment Clause calls for government neutrality in matters involving religion, the government need not be hostile or unfriendly toward religions because such an approach would favor those who do not believe in religion over those who do. In addition, if the government denies religious speakers the ability to speak or punishes them for their speech, it violates the First Amendment's right to Freedom of Speech. The Supreme Court held in 1981 that it was unconstitutional for a state university to prohibit a religious group from using its facilities when the facilities were open for use by organizations of all other kinds (Widmar v. Vincent, 454 U.S. 263, 102 S. Ct. 269, 70 L. Ed. 2d 440). The principles established in Widmar were unanimously reaffirmed by the Supreme Court in Lamb's Chapel v. Center Moriches Union Free School District, 508 U.S. 384, 113 S. Ct. 2141, 124 L. Ed. 2d 352 (1993). In 1995, the Supreme Court held that a state university violates the Free Speech Clause when it refuses to pay for a religious organization's publication under a program in which it pays for other student organization publications (Rosenberger v. Rector and Visitors of the University of Virginia, 515 U.S. 819, 115 S. Ct. 2510, 132 L. Ed. 2d 700).
Facing another education and religion issue, the Supreme Court declared in Illinois ex rel. McCollum v. Board of Education, 333 U.S. 203, 68 S. Ct. 461, 92 L. Ed. 649 (1948), that public school buildings could not be used for a program that allowed pupils to leave classes early to receive religious instruction. The Court found that this program violated the Establishment Clause because the tax-supported public school buildings were being used for the teaching of religious doctrines, which constituted direct government assistance to religion.
However, the Court held that a release-time program that took place outside the public school buildings was constitutional because it did not involved religious instruction in public school classrooms or the expenditure of public funds (Zorach v. Clauson, 343 U.S. 306, 72 S. Ct. 679, 96 L. Ed. 954 ). All costs in that case were paid by the religious organization conducting the program.
The U.S. Supreme Court has also held that states may not restrict the teaching of ideas on the grounds that they conflict with religious teachings when those ideas are part of normal classroom subjects. In Epperson v. Arkansas, 393 U.S. 97, 89 S. Ct. 266, 21 L. Ed. 2d 228 (1968), the Court struck down a state statute that forbade the teaching of evolutionary theory in public schools. The Court held that the statute violated the Establishment Clause because its purpose was to protect religious theories of creationism from inconsistent secular theories.
In Edwards v. Aguillard, 482 U.S. 578, 107 S.Ct. 2573, 96 L.Ed. 2d 510 (1987), the Supreme Court struck down a Louisiana "Creationism Act" which prevented any teaching of evolution in public schools unless the course was also accompanied by the teaching of biblical creationism. In his majority opinion, Justice william brennan wrote that the Lemon test had to be used to judge the constitutionality of the Creationism Act. The state contended that the law was simply designed to promote Academic Freedom by ensuring that students would hear about more than one theory on the origins of life. However, the Court noted that teachers were permitted to present more than one such theory before the law had been passed. The actual purpose of the law, then, had to be to make sure that creationism was taught if anything at all was taught. Brennan ruled that the act did not have a secular purpose and that it did not advance academic freedom. To the contrary, it restricted the abilities of teachers to teach what they deemed appropriate. Brennan also pointed out that Louisiana provided instructional packets to assist in the teaching of creationism but did not provide similar materials for the teaching of evolution. This demonstrated an interest in promoting creationism and religion.
In a 1993 case, the Supreme Court held that the Establishment Clause did not prevent a public school from providing a sign language interpreter for a deaf student who attended a religiously affiliated school within the school district (Zobrest v. Catalina Foothills School District, 509 U.S. 1, 113 S. Ct. 2462, 125 L. Ed. 2d 1). Commentators have noted that this case demonstrates the Court's willingness to uphold religiously neutral government aid to all school children, regardless of whether they attend a religiously affiliated school, where the aid is designed to help the children overcome a physical or learning disability. As of 2003, it was not clear, however, whether the Court would extend this holding to more general forms of aid to children in religious and public schools alike.
Government and Religion The closing of government offices on particular religious holidays is unconstitutional if no secular purpose is served (Mandel v. Hodges, 54 Cal. App. 3d 596, 127 Cal. Rptr. 244 ). But if employees won the closing through Collective Bargaining, it is permissible even without a secular purpose (Americans United for Separation of Church and State v. Kent County, 97 Mich. App. 72, 293 N.W. 2d 723 ).
Government display of symbols with religious significance raises Establishment Clause issues. In the 1984 case of Lynch v. Donnelly, 465 U.S. 668, 104 S. Ct. 1355, 79 L. Ed. 2d 604, the Supreme Court upheld the right of a city to erect in a park a Christmas display that included colored lights, reindeer, candy canes, a Santa's house, a Christmas tree, a "SEASONS GREETINGS" banner, and a nativity scene. The Court decided the inclusion of the nativity scene along with traditional secular Christmas symbols did not promote religion to an extent prohibited by the First Amendment.
Since the mid-1990s, displays of the Ten Commandments in public buildings other than schools has become more common. Several judges drew national attention when they posted the Ten Commandments in their courtrooms, thereby triggering litigation. Alabama trial judge Roy Moore used the publicity from his refusal to remove the Ten Commandments from his courtroom to run for and be elected chief justice of the Alabama Supreme Court in November 2000. After taking office in January 2001, he briefly avoided controversy by posting the Ten Commandments in his chambers rather than in the Supreme Court's courtroom. However, Moore installed a 5,300 pound Ten Commandments monument in the judicial building on a summer night in 2001. A group of citizens objected and filed a lawsuit in U.S. District Court. In November 2002, the federal court issued an order directing Moore to remove the monument. Moore refused and vowed to appeal the decision (Glassroth v. Moore, 242 F.Supp. 2d 1068 [M.D.Ala.2002]). In 2003, the Eleventh Circuit Court of Appeals affirmed the lower court decision in Glassroth v. Moore, 335 F. 3d 1282. Despite a federal court order to remove the monument, Moore refused. Finally, in September 2003, the other members of the Alabama Supreme Court had the monument removed. Moore was suspended from office while a judicial inquiry commission reviewed his conduct.
Free Exercise Clause
The Free Exercise Clause guarantees a person the right to practice a religion and propagate it without government interference. This right is a liberty interest that cannot be deprived without Due Process of Law. Although the government cannot restrict a person's religious beliefs, it can limit the practice of faith when a substantial and compelling state interest exists. The courts have found that a substantial and compelling State Interest exists when the religious practice poses a threat to the health, safety, or Welfare of the public. For example, the government could legitimately outlaw the practice of Polygamy that was formerly mandated by the doctrines of the Church of Jesus Christ of Latter-Day Saints (Mormons) but could not outlaw the religion or belief in Mormonism itself (Reynolds v. United States, 98 U.S. 145, 25 L. Ed. 244 ). The Supreme Court has invalidated very few actions of the government on the basis of this clause.
Religious practices are not the only method by which a violation of the Free Exercise Clause can occur. In West Virginia State Board of Education v. Barnette, 319 U.S. 624, 63 S. Ct. 1178, 87 L. Ed. 1628 (1943), the Supreme Court held that a public school could not expel children because they refused on religious grounds to comply with a requirement of saluting the U.S. flag and reciting the Pledge of Allegiance. In that case, the children were Jehovah's Witnesses, and they believed that saluting the flag fell within the scope of the biblical command against worshipping false gods.
A more recent decision by the Ninth Circuit Court of Appeals ignited a firestorm of controversy. The appeals court, in Newdow v. U.S. Congress, 292 F.3d 597 (9th Cir. 2002), ruled that Congress had violated the Establishment Clause when, in 1954, it inserted the words "Under God" into the pledge. Therefore, a California school district's daily recitation of the Pledge of Allegiance injured the daughter of an atheist father, for the pledge sent a message to her that she was an "outsider" and not a member of the political community. The defendants vowed to petition the Supreme Court to review the case. The Ninth Circuit stayed its ruling until the Supreme Court resolved the issue by either denying review or taking the appeal.
In Wisconsin v. Yoder, 406 U.S. 205, 92 S. Ct. 1526, 32 L. Ed. 2d 15 (1972), the Supreme Court held that state laws requiring children to receive education up to a certain age impinged upon the religious freedom of the Amish who refuse to send their children to school beyond the eighth grade because they believe that doing so would impermissibly expose the children to worldly influences that conflicted with Amish religious beliefs.
In 1993, Congress passed the controversial Religious Freedom Restoration Act (RFRA), which provides that "[g]overnment shall not substantially burden a person's exercise of religion even if the burden results from a rule of general applicability, "unless the government can demonstrate that the burden advances a compelling governmental interest in the least restrictive way. This statute was enacted in response to the Supreme Court's 1990 decision in Employment Division v. Smith, 494 U.S. 872, 110 S. Ct. 1595, 108 L. Ed. 2d 876. The Smith case involved a state law that denied Unemployment Compensation benefits to anyone who had been fired from his or her job for job-related misconduct. This case involved two individuals who had been fired from their jobs for ingesting peyote, which was forbidden by state law. The individuals argued that their ingestion of peyote was related to a religious ceremony in which they participated. The Supreme Court ruled that the Free Exercise Clause did not require an exemption from the state law banning peyote use and that unemployment compensation could therefore lawfully be denied.
RFRA directly superseded the Smith decision. However, soon after it was enacted, many courts ruled that RFRA violated either the Establishment Clause or the Separation of Powers doctrine. In the 1997 case of City of Boerne v. P. F. Flores, 1997 WL 345322, the U.S. Supreme Court voted 6–3 to invalidate RFRA on the grounds that Congress had exceeded the scope of its enforcement power under section 5 of the Fourteenth Amendment in enacting RFRA. Section 5 of the Fourteenth Amendment permits Congress to enact legislation enforcing the Constitutional right to free exercise of religion. However, the Court held that this power is limited to preventative or remedial measures. The court found that RFRA went beyond that and actually made substantive changes in the governing law. Because Congress exceeded its power under the Fourteenth Amendment in enacting RFRA, it contradicted vital principles necessary to maintain separation of powers and the federal-state balance and thus was unconstitutional.
Although the Free Exercise Clause protects against government action, it does not restrict the conduct of private individuals. For example, the courts generally will uphold a testator's requirement that a beneficiary attend a specified church to receive a testamentary gift because the courts refuse to question the religious views of a testator in the interest of public policy. Similarly, the Free Exercise Clause does not protect a person's religious beliefs from infringement by the actions of private corporations or businesses, although federal and state Civil Rights laws may make such private conduct unlawful.
The government cannot enact a statute that wholly denies the right to preach or to disseminate religious views, but a state can constitutionally regulate the time, place, and manner of soliciting upon the streets and of conducting meetings in order to safeguard the peace, order, and comfort of the community. It can also protect the public against frauds perpetrated under the cloak of religion, as long as the law does not use a process amounting to a Prior Restraint, which inhibits the free exercise of religion. In a 1951 case, the Supreme Court held that it was unconstitutional for a city to deny a Baptist preacher the renewal of a permit for evangelical street meetings, even though his previous meetings included attacks on Roman Catholicism and Judaism that led to disorder in the streets, because it constituted a prior restraint (Kunz v. New York, 340 U.S. 290, 71 S. Ct. 312, 95 L. Ed. 280).
State laws known as Sunday closing laws, which prohibit the sale of certain goods on Sundays, have been declared constitutional against the challenge of Orthodox Jews who claimed that the laws created an economic hardship for them because their faith requires them to close their businesses on Saturdays and who therefore wanted to do business on Sundays (Braunfield v. Brown, 366 U.S. 599, 81 S. Ct. 1144, 6 L. Ed. 2d 563 ). The Supreme Court held that, although the law imposed an indirect burden on religion, it did not make any religious practice itself unlawful.
In United States v. Lee, 455 U.S. 252, 102 S. Ct. 1051, 71 L. Ed. 2d 127 (1982), the Supreme Court upheld the requirement that Amish employers withhold Social Security and unemployment insurance contributions from their employees, despite the Amish argument that this violated their rights under the Free Exercise Clause. The Court found that compulsory contributions were necessary to accomplish the overriding government interest in the proper functioning of the Social Security and unemployment systems.
The Supreme Court has also upheld the assignment and use of Social Security numbers by the government to be a legitimate government action that does not violate the Free Exercise Clause (Bowen v. Roy, 476 U.S. 693, 106 S. Ct. 2147, 90 L. Ed. 2d 735 ).
In the 1989 case of Hernandez v. Commissioner of Internal Revenue, 490 U.S. 680, 109 S. Ct. 2136, 104 L. Ed. 2d 766, the Supreme Court held that the government's denial of a taxpayer's deduction from gross income of "fixed donations" to the Church of Scientology for certain religious services was constitutional. These fees were paid for certain classes required by the Church of Scientology, and the Court held that they did not classify as charitable contributions because a good or service was received in exchange for the fee paid.
In Jimmy Swaggart Ministries v. Board of Equalization, 493 U.S. 378, 110 S. Ct. 688, 107 L. Ed. 2d 796 (1990), the Court ruled that a religious organization is not exempt from paying a state's general sales and use taxes on the sale of religious products and religious literature.
Similarly, the Court decided in Heffron v. International Society for Krishna Consciousness (ISKCON), 452 U.S. 640, 101 S. Ct. 2559, 69 L. Ed. 2d 298 (1981), that a state rule limiting the sale or distribution of merchandise to specific booths was lawful, even when applied to ISKCON members whose beliefs mandated them to distribute or sell religious literature and solicit donations in public places.
Military regulations have also been challenged under the Free Exercise Clause. In Goldman v. Weinberger, 475 U.S. 503, 106 S. Ct. 1310, 89 L. Ed. 2d 478 (1986), the Supreme Court held that the Free Exercise Clause did not require the U.S. Air Force to permit an Orthodox Jewish serviceman to wear his yarmulke while in uniform and on duty. The Court found that the military's interest in discipline was sufficiently important to outweigh the incidental burden the rule had on the serviceman's religious beliefs.
However, a law that places an indirect burden on the practice of religion so as to impede the observance of religion or a law that discriminates between religions is unconstitutional. Thus, the Supreme Court has held that the denial of unemployment compensation to a Seventh-Day Adventist who was fired from her job and could not obtain any other work because of her refusal to work on Saturdays for religious reasons was unconstitutional (Sherbert v. Verner, 374 U.S. 398, 83 S. Ct. 1790, 10 L. Ed. 2d 965 ). The Sherbert case was reaffirmed and applied in the 1987 case of Hobbie v. Unemployment Appeals Commission of Florida, 480 U.S. 136, 107 S. Ct. 1046, 94 L. Ed. 2d 190.
In the 1993 case of Church of the Lukumi Babalu Aye, Inc. v. Hialeah, 508 U.S. 520, 113 S. Ct. 2217, 124 L. Ed. 2d 472, remanded on other grounds, the High Court overturned a city law that forbade animal slaughter insofar as the law banned the ritual animal slaughter by a particular religious sect. The Court found that the law was not a religiously neutral law of general applicability but was specifically designed to prevent a religious sect from carrying out its religious rituals.
In Cruz v. Beto, 405 U.S. 319, 92 S. Ct. 1079, 31 L. Ed. 2d 263 (1972), the Supreme Court affirmed that prisoners are entitled to their rights under the Free Exercise Clause, subject only to the requirements of prison security and discipline. Thus, the Court held that a Texas prison must permit a Buddhist prisoner to use the prison chapel and share his religious materials with other prisoners, just as any other prisoner would be permitted to so act.
States have been allowed to deny disability benefits, however, to applicants who refuse to submit to medical examinations for religious reasons. Courts have held that this is constitutional because the state has a compelling interest in verifying that the intended recipients of the tax-produced assistance are people who are legitimately entitled to receive the benefit. Likewise, states can regulate religious practices to protect the public health. Thus, state laws requiring the vaccination of all children before they are allowed to attend school are constitutional because the laws are designed to prevent the widespread epidemic of contagious diseases. Public health protection has been deemed to outweigh any competing interest in the exercise of religious beliefs that oppose any forms of medication or immunization.
A number of cases have involved the issue of whether there is a compelling state interest to require that a blood transfusion be given to a patient whose religion prohibits such treatment. In these cases, the courts look to the specific facts of the case, such as whether the patient is a minor or a mentally incompetent individual, and whether the patient came to the hospital voluntarily seeking help. The courts have generally authorized the transfusions in cases of minors or mentally incompetent patients in recognition of the compelling government interest to protect the health and safety of people. However, the courts are divided as to whether they should order transfusions where the patient is a competent adult who steadfastly refuses to accept such treatment on religious grounds despite the understanding that her or his refusal could result in death. As of 2003, the Supreme Court had not ruled on this issue, and therefore there was no final judicial opinion on the propriety of such orders.
The use of secular courts to determine intra-church disputes has raised issues under both the Free Exercise Clause and the Establishment Clause. The Supreme Court decided in the 1871 case of Watson v. Jones, 80 U.S. 679, 20 L. Ed. 666, that judicial intervention in cases involving ownership and control of church assets necessarily had to be limited to determining and enforcing the decision of the highest judicatory body within the particular religious group. For congregational religious groups, such as Baptists and Jews, the majority of the congregation was considered the highest judicatory body. In hierarchical religions, such as the Roman Catholicism and Russian Orthodoxy, the diocesan bishop was considered the highest judicatory authority. The Supreme Court consistently applied that principle until its 1979 decision in Jones v. Wolf, 443 U.S. 595, 99 S. Ct. 3020, 61 L. Ed. 2d 775. In that case, the Court held that the "neutral principles of law developed for use in all property disputes" could be constitutionally applied in intra-church litigation. Under this case, courts can examine the language of the church charters, real and Personal Property deeds, and state statutes relating to the control of property generally.
Religious Oaths Prohibited
The Constitution also refers to religion in Article VI, Clause 3, which provides, "No religious test shall ever be required as a qualification to any office or public trust under the United States." The provision is binding only on the federal government.
In early American history, individual states commonly required religious oaths for public officers. But after the Revolutionary War, most of these religious tests were eliminated. As of 2003, the individual states, through their constitutions or statutes, have restrictions similar to that of the U.S. Constitution on imposing a religious oath as a condition to holding a government position.
Freedom to express religious beliefs is entwined with the First Amendment guarantee of freedom of expression. The federal or state governments cannot require an individual to declare a belief in the existence of God as a qualification for holding office (Torcaso v. Watkins, 367 U.S. 488, 81 S. Ct. 1680, 6 L. Ed. 2d 982 ).
Congress took an unprecedented step when it passed the International Religious Freedom Act of 1998. (Pub. L.105-292, 112 Stat. 2787). The law seeks to promote religious freedom worldwide. It created a special representative to the Secretary of State for international religious freedom. This representative serves on a U.S. Commission on International Religious Freedom, an advisory organization. The act gives the president authority to take diplomatic and other appropriate action with respect to any country that engages in or tolerates violations of religious freedom. In extreme circumstances, the president is empowered to impose economic sanctions on countries that systematically deny religious freedom.
Blomquist, Robert F. 2003. "Law and Spirituality: Some First Thoughts on an Emerging Relation." UMKC Law Review 71 (spring).
Haarscher, Guy. 2002. "Freedom of Religion in Context." Brigham Young Univ. Law Review 2002 (spring).
Semonche, John E., ed. 1985. Religion and Law in American History. Chapel Hill: Univ. of North Carolina Press.
Skotnicki, Andrew. 2000. Religion and the Development of the American Penal System. Lanham, Md.: Univ. Press of America.
Spiropoulos, Andrew C. 1997. "The Constitutionality of Holiday Displays on Public Property (Or How the Court Stole Christmas)." Oklahoma Bar Journal (May 31).
Williams, Cynthia Norman. 2003. "America's Opposition to New Religious Movements: Limiting the Freedom of Religion." Law and Psychology Review 27 (spring).
religionmodes of divine worship. Freedom of religion is a HUMAN RIGHT.
RELIGION. Real piety in practice, consisting in the performance of all known
duties to God and our fellow men.
2. There are many actions which cannot be regulated by human laws, and many duties are imposed by religion calculated to promote the happiness of society. Besides, there is an infinite number of actions, which though punishable by society, may be concealed from men, and which the magistrate cannot punish. In these cases men are restrained by the knowledge that nothing can be hidden from the eyes of a sovereign intelligent Being; that the soul never dies, that there is a state of future rewards and punishments; in fact that the most secret crimes will be punished. True religion then offers succors to the feeble, consolations to the unfortunate, and fills the wicked with dread.
3. What Montesquieu says of a prince, applies equally to an individual. "A prince," says he, "who loves religion, is a lion, which yields to the hand that caresses him, or to the voice which renders him tame. He who fears religion and bates it, is like a wild beast, which gnaws, the chain which restrains it from falling on those within its reach. He who has no religion is like a terrible animal which feels no liberty except when it devours its victims or tears them in pieces." Esp. des, Lois, liv. 24, c. 1.
4. But religion can be useful to man only when it is pure. The constitution of the United States has, therefore, wisely provided that it should never be united with the state. Art. 6, 3. Vide Christianity; Religious test; Theocracy.