Mirror of Justice

A blog dedicated to the development of Catholic legal theory.
Affiliated with the Program on Church, State & Society at Notre Dame Law School.

Thursday, June 30, 2005

Establishment Clause and Exemptions

Michael, Rick, and others,

Following up on the previous exchange:  There have indeed been theories "percolating" for some time that exemptions to preserve the autonomy of religious organizations might rest on Establishment Clause principles of separation and non-entanglement -- which stem from the historical fact that established churches were not only supported, but were also regulated, by the government.   Principles of institutional separation and non-entanglement might survive even if one concludes that a general right of religious exemption under the Free Exercise Clause for individuals as well as institutions creates too great a risk of anarchy (see Employment Division v. Smith).  The idea of exemptions based on non-entanglement goes back in the modern case law at least as far as NLRB v. Catholic Bishop, 440 U.S. 490 (1979), where the exemption of parochial schools from collective-bargaining requirements with teachers was located in notions of autonomy and non-entanglement without reference to which 1st Amendment clause was involved.  You could say the idea even goes back to the entanglement prong of Lemon v. Kurtzman itself, since the theory for invalidating the state aid to religious schools in Lemon was that the aid was accompanied by regulations that interfered with the schools' autonomy.  403 U.S. 602, 619-20 (1971).  Some of the cases about internal church disputes also suggest that church autonomy from governmental involvement can rest on both Religion Clauses.  A relatively early article on this is Carl H. Esbeck,  Establishment Clause Limits on Governmental Interference with Religious Organizations, 41 Wash. & Lee L. Rev. 347 (1984).  At least one of the many recent cases protecting religious organizations from liability for terminating clergy or clergy-like employees grounds that protection in part in the Establishment Clause.  E.E.O.C. v. Catholic University, 83 F.3d 455, 467 (D.C. Cir. 1996).

Tom B.

Wednesday, June 29, 2005

Latest on Abortion Stats and the Safety Net

A few weeks ago Rob and I blogged about preliminary statistics suggesting that the abortion rate had risen during the Bush administration and later numbers, based on data from more states (43 in all), suggesting that the Clinton-era decline had merely slowed rather than reversed.  Now ethics professor (and pro-life liberal) Glen Stassen, who had publicized the original numbers, reviews the latest statistics and concludes "that abortions in those 43 states probably declined slightly [from 2001 on], but at a slower rate than previously - what I call a stall."

Stassen also summarizes evidence that the abortion rate slowed in its decline, and actually increased among poor women and those on Medicaid, at around the time welfare reform kicked in in the mid-1990s.  (I should comment that for the causal analysis to be complete and convincing, it would have to be a lot more extensive than what's in this short article.)  He concludes:

Taking $200 billion per year out of tax income for the wealthy and therefore squeezing down justice programs for children, schools, the CHIP health insurance program that should support children, and jobs programs, and shifting income from the broad consumer base to the wealthy has been bad for mothers and children. We need a motherhood mandate - health insurance, accessible clinics, economic support, parental leave with pay for a child's first year (as most every other democracy except the U.S. has), jobs programs, and support for schools such as my wife's, where teenagers can bring their babies and get their clinic visits without either quitting school or having an abortion - or getting someone else to parent their baby.

Stassen also has choice words for conservative pro-lifers who criticized his initial numbers and publicized the later statistics (which came from the pro-choice Guttmacher Institute):

So here is the irony of advocates who claim to be pro-life cheering data from a pro-choice source to say things are not as bad as I thought. They attack my pro-life effort to push the Bush administration to adopt policies that decrease abortions. It raises the question as to whether their real loyalty is pro-life, or whether their priority is partisan politics.

Tom B.

Should We Care About Religious Symbols Cases?

To me, one of the most interesting questions discussed at the SCOTUS 10 Commandments Sub-Blog is whether these cases about religious symbols really should matter much to anyone.  (Some liberals such as Burt Neuborne suggest relaxing their opposition because lawsuits against these symbols unnecessarily alienate a lot of Americans.)  From the standpoint of Catholic legal theory -- or more broadly, from the standpoint of the vitality of Christian faith or religious faith in civil society -- should we care about whether the government puts up plaques expressing Christian (Jewish-and-Christian, monotheistic) statements?

In one of my SCOTUS blog posts I argued that fighting for official religious symbols "should be at most a low priority for religious believers, and at worst [such fights] tempt them away from more important goals."  We should be less concerned with what the government itself says, and more concerned with whether religious entities -- schools, social services, and so forth -- are able to pursue their missions and contribute to society without government interference or discouragement and with government cooperation when appropriate.  Thus it's far more important to ensure that religious schools can participate in school-choice funding than it is to get a "few scraps" of religion like a prayer at graduation or a plaque in the courthouse.

Fighting for symbols is not just a lower priority, it actually harms the more important goals.  Energy and other resources go into symbols cases instead of the other ones.  Other citizens, even many of good will, become alienated from the orthodox religious sector because they think its main goal is selfish, to get official recognition of its preferred status.  And believers are wrongly led to think that we can helped toward being a "Christian" nation by virtue of symbolic pronouncements -- what the prophet Amos might have criticized as empty "solemn assemblies" -- rather than by "let[ting] justice roll down like waters" (Amos 5:21-23).

Consider also that if we care about religious organizations having a distinctive freedom to pursue their mission in the face of the far-reaching modern state, we have to argue for treating religion specially.   For example, if we want Catholic Charities to be able to resist paying for contraceptives for employees, that means arguing for special accommodation from an otherwise generally applicable law on the basis of religious conscience.  In my experience as a religious-liberty litigator, it is much easier to be able to argue for such distinctive protection for religion if I can point out that, over on the Establishment Clause side of the First Amendment, religious symbols are also specially limited from benefitting from government promotion.  That argument from reciprocity has gut-level appeal to many who would otherwise be hostile to any special concern for religious liberty.  But we lose that argument from reciprocity if we always complain about religious symbols being specially barred from official government displays:  people respond that if religion wants more equal treatment in official pronouncements, it should also be equally subject to all of the laws in a modern welfare state no matter how burdensome the law.

I recognize that there are arguments on the other side, arguments for fighting on behalf of official religious symbols.  As Noah Feldman put it on the SCOTUS blog, people think that official symbols do matter because they really are a proxy for the most fundamental question affecting Christian legal theory, namely, "whether religious values should inform public policy choices or rather should remain a private matter, irrelevant to the state's public decisions and the public reason that justifies it."   

So setting aside the Establishment Clause issues per se, I'd be interested in other's thoughts:  should we care about official religious symbols?

Tom B.

Monday, June 27, 2005

More 10 Cs Blogging

I'm with Rick among those blogging on the 10 Commandments cases at the SCOTUS Blog.  My first post is here (UPDATE: another one here).

Tom B.

Thursday, June 9, 2005

Supreme Court Nomination Blog

Hmmm.  Is this relevant enough to Catholic legal theory?  Oh, heck, sure it is, and plus following any forthcoming Supreme Court nomination and the battle it might provoke is likely to be one of the most compelling events of the summer.  So check out the new Supreme Court Nomination Blog, brought to you by Tom Goldstein, Marty Lederman, and the other folks at SCOTUSBlog.  It's only three days old, and there's already lots of valuable information and handicapping for Court-followers.

Tom B.

Wednesday, June 8, 2005

Evangelical Christians: A "Quirky and Vibrant Mosaic"

Evangelical Protestant writer Philip Yancey praises and criticizes evangelicals in terms many of which can also apply well to the Catholic Church:

A friend who runs an inner-city shelter for drug addicts and homeless people made this observation: "I love evangelicals. You can get them to do anything. The challenge is, you've also got to soften their judgmental attitudes before they can be effective."

I have seen the truth of both statements. . . .

When I return from [overseas] trips and read profiles in Time and Newsweek about U.S. evangelicals, I feel sad. Many Americans view evangelicals as a monolithic voting bloc obsessed with a few moral issues. They miss the vibrancy and enthusiasm, the good-newsness that the word evangelical represents in much of the world. Evangelicals in Africa bring food to prisoners, care for aids orphans, and operate mission schools that train many of that continent's leaders. There, and in Asia and Latin America, evangelicals also manage micro-enterprise loan programs that allow families to buy a sewing machine or a flock of chickens. About a third of the world's 2 billion Christians fall into a category to which the word evangelical applies, a large majority of whom live outside North America and Europe.

Tom B.

Tuesday, June 7, 2005

Justifications for Federal Regulation?

Rob:  What do principles of subsidiarity say about these arguments for higher-level regulation?

1.  Where activity in one state has spillover effects into another.   Does this show that local units can't handle the problem and therefore higher-level action is appropriate?  Air pollution blowing from one state to another is the obvious case.  But one might also posit that states that prohibit marijuana use will have their policy undercut by marijuana grown in California that seeps out of the CA medical-use market into other states.  (I suppose that might only justify a federal rule against transporting marijuana across state lines, but then the enforceability of that rule arises again as a question.)

2.  Where uniformity of government regulation, as compared with multiple state regulations, helps empower other subsidiary actors -- businesses, nonprofits, etc. -- by reducing the complications they face in understanding and complying with regulation.  (Assuming that there will be regulation, businesses -- at least interstate ones -- often prefer it to be federal for these reasons.)

Tom B.

More on Moralization, Sacrifice, War, and Abortion

MOJ reader Matt Festa offers thoughtful comments on my earlier post arguing that, contra Joseph Bottum in First Things, the war against radical Islamic terrorism is unlikely to "help summon the [national] will to halt" abortion (in Bottum's words).  I argued that the Bush administration had chosen to pursue the war on terror by means that avoid calling for any sacrifices from the vast majority of Americans, and therefore it was questionable whether the war on terror would prepare Americans for the kind of sacrifices required to reduce abortion through any humane sort of policy (i.e. one that does not simply criminalize abortion but also encourages alternatives).

Matt points out first that Bottum's article primarily concerned the increasing "moralization" and "sense of national purpose" of conservatism, not of America as a whole:  "As I see it, Bottum's claim is not that America itself has been purged of its 'happy nihilism' (as Allan Bloom would say) but that conservatism has."  Point taken -- but Bottum does make that claim at the end that the war on terror could "help summon the national will" to fight abortion.  In addition, I still think that we ought to gauge the depth of a moral principle such as "fight terror and promote Middle East democracy" in part by how much people are willing to sacrifice for it.  And with no military draft, little or no energy conservation, and no tax increases to pay for war expenditures, I don't see much sacrifice by the average American conservative, any more than by the average American.

Matt further develops Bottum's thesis by arguing that "American conservatism is increasingly accepting the principle that moral truth exists and should be followed."  As evidence for this, he offers the fact that

1) Resistance to abortion is overwhelmingly right wing. 
2) Any resistance there is to cloning [and] stem cell research, and [any] general defenses of human dignity [are] coming from the right . . . . [and]

3) Moral arguments in foreign policy have been co-opted by the right.

[And] while the right has moved to a more moralistic stance, the left has drifted closer and closer to moral relativism. Isn't it troubling that most arguments justified by moral relativism emanate from the left? Abortion, libertine attitudes towards sex, marriage, and stem-cell research come increasingly from the left these days. Why is it that post 9/11 the Republican party has gravitated to the "moral truth" end of the spectrum while the Democratic Party has drifted towards obscure moral relativism?

It seems to me that this oversimplifies things.  I have heard plenty of moral arguments from the left recently concerning foreign policy.  One is that there should be severe moral limits on war as an instrument of foreign policy.  Indeed, Pope Benedict made such statements in the context of the Iraq war here and here when he was a cardinal, and no one would accuse him of moral relativism.  This may be a misguided moral position -- it has been criticized as being unrealistic and lacking in prudence -- but those are very different (even opposite) criticisms from saying it rests on moral relavitism.  The second common moral argument on the left is that torture is never justified and the dignity and physical integrity of detainees must be strictly and fully respected even at the cost of foregoing information they might provide.  It's the political right -- make that some people on the right -- who argue in response that one has to be realistic and cut a few corners in order to prevent greater harms to innocent Americans in the future.  Again, the question here is not who's right or wrong morally.  It's that both sides make moral arguments based on the moral principles that they judge to be most central.  (I won't comment on the additional suggestion that the universe of issues involving "moral truth" might be limited to "abortion, sex, marriage, and stem-cell research.")

Matt also comments:

Finally, as to your correct observation that Bush has been unable to translate [the conservative post 9/11 sense of purpose] into a broader American consensus, can at least part of the reason be due to the  circumstances he was dealt? For instance, Bush had to spend A LOT of political capital on Iraq. In fact, had he not declared war on Iraq, he probably would have coasted in the 2004 election. Further, while I agree with you (partly) on the economic situation we were in, Bush did inherent a recession. Had he raised taxes during his first term, he would have made the recession worse. I am not convinced that deepening a recession would build support for a re-moralization of the culture. On the contrary, I think it would have provided fodder for his enemies.

These too are fair considerations.  But even assuming it's true that raising any taxes would have made the recession worse, we should note that President Bush didn't just refuse to raise taxes for the moment, as a sort of countercyclical/Keynesian policy.  He pressed to make the upper-income tax cuts permanent even in the face of the ballooning deficit.

Tom B.

Monday, June 6, 2005

More on Subsidiarity and Congressional Power

A couple of thoughts to follow Rick's and Rob's comments on subsidiarity and the medical marijuana decision:

1.  When I teach federalism to Constitutional Law students, I also have them read materials on subsidiarity (including excerpts from Rob's terrific "Subsidiarity as a Princple of Governance," posted over on the right).  But I emphasize, like Rick did in his post, that the contours of congressional power and the principles of subsidiarity are two different things.  Whether a given action comports with subsidiarity turns in significant part on the policy wisdom or necessity of the action -- in particular, whether the issue requires a higher-level as opposed to local solution.  By contrast, the constitutional question -- as Raich reaffirms -- is "not whether it is wise to enforce the statute in these circumstances; rather, it is whether Congress' power to regulate interstate market[s] . . . encompasses the portions of those markets that are . . . produced and consumed locally."  That's from the Raich majority opinion, page 6.  Power, not wisdom, is the constitutional question; Congress can have power even if it overreaches or acts unwisely.  The courts' general reluctance, or impotence, to judge the wisdom of statutes may also make them reluctant or impotent to do much with notions of subsidiarity.

2.  Well, let's qualify that.  Actually there might be a significant overlap between subsidiarity and the kind of commerce-power inquiry involved in a case like Raich, where the issue is -- or can be seen as -- whether local activity (home growing medical marijuana) will have effects outside the locality (effects on the supply and price of illicit marijuana in national markets).  When there is such an effect, then subsidiarity probably will allow the higher-level regulation -- on the ground that localities alone can't address the issue because each will be frustrated by the effects coming in from other localities.  And constitutional doctrine will also allow federal regulation, under the theory of "aggregating local activities" bolstered by the power of Congress to make laws "necessary and proper" (Art. I, section 8, cl. 18) to the execution of its other powers such as regulating interstate commerce.  So maybe subsidiarity and constitutional federalism do parallel each other, at least when the issue colorably involves "commerce" and thus Congress's commerce-regulating power.

Except that there remains a question of how confident we have to be about such a cross-locality (i.e. interstate) effect in order to justify higher-level (congressional) regulation.  Here's what Raich says about that (majotity opinion, page 19):

In assessing the scope of Congress's authority under the Commerce Clause, we stress that the task before us is a modest one. We need not determine whether respondents' activities, taken in the aggregate, substantially affect interstate commerce in fact, but only whether a rational basis exists for so concluding.

In other words, judicial deference and "modest[y]" apply not only to the policy wisdom of the statute in general, but to the question whether local activities (aggregated as a class if need be) will have an interstate effect (i.e. on interstate commerce).  Can such a deferential approach to that question be squared with subsidiarity?  I would have thought that before local regulation is superseded, subsidiarity would require some level of proof that local activities will have interstate effects -- not just that it be "rational" to think that such effects will occur.

The precise standard may not matter in Raich, because both the majority and Justice Scalia (concurring) argue that it's not just plausible, but very likely, that home-grown medical marijuana, as a "fungible" commodity, will seep into the national, interstate market.  On the other hand, Justices O'Connor and Thomas, in dissent, argue that these effects hadn't been proven:  Thomas, for example, says that there's been no showing "that California’s controls [on non-medical uses or disposition of medically prescribed marijuana] are ineffective."  So the difference between "a rational basis for expecting an interstate effect" and "proof of a likely interstate effect" may be important to the case -- and to other Commerce Power cases as well.

Tom B.

School Choice in the Dock

Tomorrow the Florida Supreme Court hears oral arguments in Bush v. Holmes, which involves the state's program of "Opportunity Scholarships" for students in failing public schools -- providing them scholarships to use at their choice of qualified private schools, secular or religious, or nearby public schools.  Lower courts struck down the program on the ground that including religious schools in it violated the so-called "Blaine Amendment" provision in Florida's Constitution.  The full set of briefs filed in the case (actually three consolidated cases) are here in PDF format (look for docket numbers SC04-2323, SC04-2324, and SC04-2325; most of the briefs overlap all three cases).  The Institute for Justice, a leader in defending school choice in constitutional litigation, has copies of briefs and comments on the case here.  Full disclosure:  co-blogger Rick Garnett and I filed an amicus brief (also available here) defending the Florida program, arguing that excluding otherwise qualified schools from a choice program simply because they are religious or "sectarian" would violate the First Amendment to the U.S.  Constitution.  This is an important case for the principles of (1) parental control over education and (2) governmental neutrality and fairness toward religion.

Tom B.