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.

Tuesday, June 13, 2006

Household Intimacy and the Law

Yale law prof Robert Ellickson has posted his new paper, Unpacking the Household: Informal Property Rights Around the Hearth.  (HT: Solum)  The abstract:

As Aristotle recognized in THE POLITICS, the household is an indispensable building block of social, economic, and political life. A liberal society grants its citizens far wider berth to arrange their households than to choose their familial and marital relationships. Legal commentators, however, have devoted far more attention to the family and to marriage than to the household as such.

To unpack the household, this Article applies transaction cost economics and sociological theory to interactions among household participants. It explores questions such as the structure of ownership of dwelling units, the scope of household production, and the governance of activities around the hearth. Drawing on a wide variety of historical and statistical sources, the Article contrasts conventional family-based households with arrangements in, among others, medieval English castles, Benedictine monasteries, and Israeli kibbutzim.

Most households involve several participants and as many as three distinct relationships - that among occupants, that among owners, and that between these two groups (the landlord-tenant relationship). Individuals, when structuring these home relationships, typically pursue a strategy of consorting with intimates. This facilitates informal coordination and greatly reduces the transaction costs of domestic interactions. Utopian critics, however, have sought to enlarge the scale of households, and some legal advocates have urged household members to write formal contracts and take disputes into court. These commentators fail to appreciate the great advantages, in the home setting, of informally associating with a few trustworthy intimates.

Rob

Dance Break

For far too long, the Catholic legal theory project has ignored the importance of liturgical dance.  Consider this a desperate attempt to fill that void.  (HT: Commonweal)

Rob

"Scare Tactics," cont'd

Commenting on Peter Steinfels' recent column, which asked whether "same-sex marriage will collide with religious liberty," Rob asks whether it is a "scare tactic" or a "prophetic insight" to call attention to the possibility of this collision.  The Steinfels column, among other things, quotes Marc Stern -- who believes that legal recognition of same-sex marriage will make clashes with religious liberty "inevitable" -- as saying:

"No one seriously believes that clergy will be forced, or even asked, to perform marriages that are anathema to them," Mr. Stern has written. But for other individuals and institutions opposed on religious grounds to same-sex marriage, its legal acceptance would have "substantial impact."

He has in mind schools, health care centers, social service agencies, summer camps, homeless shelters, nursing homes, orphanages, retreat houses, community centers, athletic programs and private businesses or services that operate by religious standards, like kosher caterers and marriage counselors.

I wonder.  According to this story in the Telegraph, under proposals being considered by the government in the United Kingdom, the Church of England could be "forced to bless gay weddings":

New Government proposals on equality could require clergy to bless homosexual "weddings" or face prosecution, the Church of England said yesterday.

It said the proposed regulations could undermine official teaching and require Christians to act against their religious convictions.

The Sexual Orientation (Provision of Goods and Services) Regulations will make discrimination on grounds of sexual orientation illegal in the same way as race or sex.

Here is a link to the government's "Consultation Paper."  Professor Friedman, over at Religion Clause blog, is also discussing the proposals:

The Consultation Paper indicated that the government was proposing only limited exemptions for religious organizations. It said that exemptions should be limited to activities closely linked to religious observance or practices that arise from the basic doctrines of a faith. It would not exempt social services offered by religious organizations, commercial activities, or services offered under government contracts.

As I (and others) have noted many times on this blog -- in the context of, among other things, the contraception-mandate and pharmacists'-conscience controversies -- it is not clear that religious freedom is well served by mandates with exemptions whose applicability depends on determinations by government officials that activities are, or are not, "closely linked to religious observance or practices that arise from the basic doctrines of a faith."

"Sacred, Safe, and Busy"

Rob's link to Tim Keller's very interesting "urban Christian" essay provides an excuse to link to some thoughts by the lovely and talented Nicole Garnett, over at Prawfsblawg, about "healthy cities" as "sacred, safe, and busy" places.  I'm also reminded of the work of MOJ-friend, Philip Bess, who writes about religion and the "new urbanism."  Here are some reactions to Keller's post, over at the Acton Institute's blog.  And, here is an announcement for what looks to be an interesting gathering, "Toward a Free and Virtuous City," sponsored by Acton.

Monday, June 12, 2006

Another Failed Everest Expedition . . .

Fr. Araujo's recent post about a disturbing sense of nonchalance among Mount Everest climbers was brought into stark relief by this report of the possibilities that emerge when human life is given priority over reaching the summit.

Rob

The Urban Christian

Tim Keller, pastor of Manhattan's "seeker-sensitive" Redeemer Presbyterian Church and arguably the most influential evangelical voice in New York City, has written an essay for Christianity Today emphasizing the importance of the urban Christian:

My first strategic point is simple: More Christians should live long-term in cities. Historians point out that by A.D. 300, the urban populations of the Roman Empire were largely Christian, while the countryside was pagan. (Indeed, the word pagan originally meant someone from the countryside—its use as a synonym for a non-Christian dates from this era.) The same was true during the first millennium A.D. in Europe—the cities were Christian, but the broad population across the countryside was pagan. The lesson from both eras is that when cities are Christian, even if the majority of the population is pagan, society is headed on a Christian trajectory. Why? As the city goes, so goes the culture. Cultural trends tend to be generated in the city and flow outward to the rest of society.

He also comes across sounding, well, Catholic:

It will not be enough for Christians to form a culture that runs counter to the values of the broader culture. Christians should be a community radically committed to the good of the city as a whole. We must move out to sacrificially serve the good of the whole human community, especially the poor. Revelation 21-22 makes it clear that the ultimate purpose of redemption is not to escape the material world, but to renew it. God's purpose is not only saving individuals, but also inaugurating a new world based on justice, peace, and love, not power, strife, and selfishness.

Rob

Scare Tactic or Prophetic Insight?

Peter Steinfels reports on the coming clash between same-sex marriage and religious liberty.  He reports that U of Chicago law prof Cass Sunstein, asked whether a conservative Christian college would risk its tax-exempt status by refusing to admit a legally married gay couple to married-student housing, answered, "Sure — and if pigs had wings, they would fly," dismissing the idea as a scenario "generated by advocacy groups trying to scare people."  Georgetown law prof Chai Feldblum forecasts significant conflict ahead, and believes that the only honest position is to admit that "we are in a zero-sum game in terms of moral values."  Generally, in her view, the dignity/equality concerns of gays should outweigh religious freedom considerations, but the latter may weigh more heavily for religious institutions "geared just towards members of the faith" as opposed to those that interact broadly with the general public.

Rob

Friday, June 9, 2006

Conscience clauses

Here is a news story about this poster.

"A Quiet Faith?"

It's summer, and a law prof's mind turns to thoughts of . . . self-promotion.  I've posted on SSRN a paper I wrote, a few years ago, on tax-exempt religious institutions.  The paper is called "A Quiet Faith?  Taxes, Politics, and the Privatization of Religion."  Here is the abstract:

The government exempts religious associations from taxation and, in return, restricts their putatively “political” expression and activities.  This exemption-and-restriction scheme invites government to interpret and categorize the means by which religious communities live out their vocations and engage the world.  But government is neither well suited nor to be trusted with this kind of line-drawing.  What’s more, this invitation is dangerous to authentically religious consciousness and associations.  When government communicates and enforces its own view of the nature of religion­, i.e., that it is a “private” matter­and of its proper place­, i.e., in the “private” sphere, not “in politics”,­ it tempts believers and faith communities also to embrace this view. The result is a privatized faith, re-shaped to suit the vision and needs of government, and a public square evacuated of religious associations capable of mediating between persons and the state and challenging prophetically the government’s claims and conduct.

I wrote about this topic also, a few weeks ago, in USA Today ("Campaigning from the Pulpit?  Why Not?).

Thursday, June 8, 2006

A Religious Test for Judges in Oklahoma

I thought that this op-ed of mine, which appeared in the Daily Oklahoman on Sunday, May 21, might be of interest to others at MOJ:

By a 6-3 vote, the Oklahoma Supreme Court has established the dangerous precedent of disqualifying judges because of their religious affiliations.  Last month, the Court told probate judge, Larry Jones, that he cannot hear the case of Oklahoma Baptist Homes for Children, et. al v. Donald Timberlake because the “circumstances and conditions surround[ing] the litigation” are such “that they might reasonably cast doubt and question” as to Jones’ ability to be impartial or at least they raise “the appearance of possible impropriety.”

What caused Oklahoma’s high court to question Judge Jones’ impartiality?  After Timberlake lost his case and while it was on appeal, he discovered that Judge Jones had “received a Doctor of Divinity in 1993 and is a licensed Baptist minister.”  Armed with this information, Timberlake asked Judge Jones to remove himself from the case.  Jones declined in a five page written opinion pointing out that a) his doctorate was earned at “a non-Baptist affiliated, independent Bible college,” b) that he is licensed by “the Seventh Day Baptist Church of Texarkana, Ark.,” which “is independent and autonomous” and affiliated only with the Seventh Day Baptist General Conference, headquartered in Wisconsin,” c) that his church “has neither association with nor fellowship with the Southern Baptist Convention or those churches or members known as “Southern Baptists,” and d) he has never been “affiliated in any manner with Oklahoma Baptist Homes for Children Inc. or Trinity Baptist Church of Oklahoma, Inc.”

Despite the fact that Judge Jones has absolutely NO connection, however remote, to the parties in the case, the Oklahoma Supreme Court ordered him to step aside.  As a matter of judicial ethics this is a poor decision because no reasonable person who was informed of these facts would have any basis for doubting the judge’s impartiality.  The danger of this opinion, however, strikes much deeper than a run-of-the-mill poorly reasoned judicial ethics opinion. 

At its heart, the Oklahoma Court seems to be saying that religious people cannot be trusted to hear and fairly decide cases involving religious entities.  At a minimum, the Court seems to be suggesting that a devout Baptist of any stripe cannot sit as a judge where another entity calling itself Baptist is involved.  If the United States Supreme Court applied this standard to itself, over half of those Justices would have to disqualify themselves in any case involving the Catholic Church, Catholic Charities, a Catholic Hospital, or a Catholic University.

If the Oklahoma Court fails to reverse course, zealous advocates across the state will begin to probe the religious beliefs, the religious conduct, and the religious affiliations of judges they perceive as unfriendly.  Does the Oklahoma Supreme Court really want to open this Pandora’s Box?    In the future, will we determine judicial qualifications to hear particular cases by the amount tithed by the judge or whether the judge taught Sunday school or served on a church council or belongs to a church that has certain moral teachings at odds with the litigant?

The Oklahoma Court’s excessively broad view of judicial disqualification in this case looks like an infringement on Judge Jones’ First Amendment right to freedom of religion.  Unless the Court is willing to apply this broad standard consistently – disqualifying Rotarians if one of the parties to a case or their close family members are Rotarians, for example – then the Court appears to be imposing an unconstitutional religious test for judges.  Hopefully, the Court will see the error of its ways, allowing religious and non-religious judges alike to do their jobs unless there is some reasonable basis for disqualification.