Civil Rights/Liberties Final Flashcards
Defining Religion—Reynolds (1879)
Reynolds definition recognizing religion as the time of the Constitutional Convention in a very Euro-centric, Anglican perspective. As a result, the Reynolds case involving Mormonism which was created in the 19th century, the courts were more harsh because even though the Constitution warned against the establishment of religion, Mormonism was brought to court because it defied the traditions of the pre-established religions. Reynolds (1879) believed that men had to practice polygamy and failure to marry multiple women resulted in condemnation. The country/federal government thought polygamy was a moral and social evil with immediate consequences for the nation as a whole. They passed a bigamy act that directly targeted Mormons, but the SC ruled that the law did not violate free exercise. (ask about if this relates to danger test of free expression)
o Understanding of the constitutional formation, how to understand establishment and exercise which created a complicated area of the law as overly protecting free exercise bleeds into an establishment. They courts have to figure out a way to keep church and state separate, but still apply and protect freedoms
Ballard (1944)
- Ballard definition as beliefs that are sincerely held, rather than factually accurate or objective. Ballard (1944) defining the “I am” movement of self-determination not as a religion, Ballard created the movement and told his followers that he needed money to continue his work, so he began using UPS to defraud individuals, convicting under crimes, not religious beliefs. The trial court argued that the jury could take the views/beliefs into account and utilize individual sincerity, and the SC court upheld this application. Under the Ballard approach, the proper test of a constitutionally protected religious belief is not the truth of its doctrine but the sincerity with which it is held. For our would-be gourmet prisoners, then, we would ask if they sincerely held their religious views, not if those views were factually accurate. This application would have a great effect on the use of conscientious objection to compulsory military service in the 20th century.
Welsh (1970)
- Welsh test – The Welsh definition of religion espoused a different perspective on the presence of a supreme being, namely God in the court’s reconciliation/application of religious freedom/exercise deliberation. Following the removal of the 1940 law recognizing religion defined as one’s relation to a supreme being.” In Welsh, the court discussed the exclusion of beliefs that were “essentially political, sociological, or philosophical.” Adding to the sincere belief test, even if an expressed belief (in this case conscientious objection) is not inherently religious, but their moral or ethical beliefs are sincerely held, they take on a religious character and are thus equally protected under the law.
Minersville School District v. Gobitis (1940)
This case in 1940 decided on the issue of saluting the flag in public school for religious students, particularly Jehovah’s Witnesses who did not want their children to recite the pledge or place any institution above that of God. Many states forced students in public schools to salute the flag, particularly after WWII and the increased value of patriotism in the nation. The issue first began in Nazi Germany when Jehovah’s Witnesses refused to salute Hitler under the German flag, but in the US, two children were expelled for refusing to salute the flag, in which the parents brought the suit against the school board under free exercise of religion. The valid secular policy was used to uphold to flag salute requirement under the assertion of patriotism, as the policy did not target any specific religion’s exercise but sought to establish national unity separate from religion. In addition to this, the SC majority opinion argued that the federal government should not wield a strong hand over the public-school policy of local governments, as 18 states had flag salute policies.
West Virginia School District v. Barnette (1943)
The case addresses a continuation of the Gobitis case regarding required flag saluting in public schools as well as reciting the pledge of allegiance. Jehovah’s Witnesses refused to participate, and the school board was expelled and parents were forced to pay fines and jail penalties for noncomplying children. In this case, unlike Minersville District v. Gobitis, the court held that compelling public school children to salute the flag was unconstitutional, reasoning that national symbols like flags cannot be held above the constitutional protections of religion or individual rights. The law did not target a specific religion, but the court held that no individual should be required to salute the flag or recite the pledge of allegiance. The dissenting judge from Gobitis became the majority opinion in Barnette as he claimed that even though the court wished to maintain “national cohesion” and national unity, the very essence of the Constitution protects any individual from “compulsion as to what he shall think and what he shall say.”
Valid Secular Policy Test (Cantwell v. Connecticut (1940))
The Valid Secular Policy Test was created in regard to religious freedoms and protections by the 1st Amendment, and the evaluation of a law that claims to violate or burden a religion practice based on whether or not it directly targets a specific religion or religion in general. If the policy/law serves a legitimate governmental goal, not directed at any particular religion, the Court would uphold it, even if the legislation had the effect of conflicting with religious practices. In Cantwell v. Connecticut (1940), Jehovah’s Witnesses were arrested for doing door-to-door in a Catholic neighborhood and violated a statute requiring solicitors to have a warrant to solicit funds from the public, as well as the Connecticut common-law breach of peace. The court ruled a unanimous decision that the Cantells’ actions were protected by the 1st and 14th Amendments, reasoning that restrictions based on religious grounds could not be upheld in the same way regulations on general solicitation could. While public maintenance of peace is a valid state interest, it cannot be used to justify the suppression of free speech or free exercise of religion, especially since the individual in the case were not a public threat.
Braunfield v. Brown (1961)
This case addresses the issue of religion exercise with employment requirements regarding a Jewish person working the Sabbath on Saturday. Braunfield owned a clothing store and wished to close the store on Saturdays and open it again on Sundays to keep a 6 day work week, but a Pennsylvania blue law only allowed certain stores to remain open on Sundays. Braunfield challenged the law as a violation of religious liberty, but the court ruled that the blue law didn’t violate the free exercise clause as the freedom to act in complete accordance with religious conviction is not entirely protected by the free exercise clause as it only completely protects the right to hold one’s beliefs. The Pennsylvania law was upheld even though it burdened the individual’s religious beliefs because the Sunday closing law had a secular basis and did not target religious beliefs. The court would later acknowledge the role of the 14th Amendment and the religious requirements of state laws in Boerne v. Flores (1997) as they held that the federal government/Congress could not force a state to apply more religious protections than those provided in the Constitution. As long as a state law could protect the minimum requirements in the 1st Amendment, the state law could be upheld.
Compelling Interest/Least Restrictive Means Approach (Sherbert/Yoder Test)
The Sherbert/Yoder test established a test for the court to evaluate the infringement of religious practices and exercises under the 1st Amendment. The test involved both testing the state’s law of compelling interest to uphold the law even when it burdens an individual’s religious practice/belief, and the least restrictive mean approach in which the state can uphold the law so that it uses the least restrictive way to enforce the statute. First presenting a compelling state interest and using the least restrictive means to achieve that interest.
Sherbert v. Verner (1963)
This case addresses an individual choosing not to work on Saturdays as a member of the 7th-Day Adventist Church. Her employer required that she work Saturdays and fired her for not maintaining this schedule. As a result, she applied for unemployment benefits and was rejected because the examiner said her religion was an insufficient justification to refuse to accept a job. The court held that the state’s eligibility restrictions for unemployment compensation imposed a significant burden on Sherbert’s ability to freely exercise her religion, and there was no compelling state interest that justified creating the burden on religion.
Hobbie v. Unemployment Appeals Commission of Florida (1987)
This case addresses a similar issue with Sherbert v. Verner in that it regards an individual of the 7th-Day Adventist Church and their refusal to work Friday evening and Saturday shifts. The individual was fired from her job and filed for unemployment at which point she was denied, and the court maintained the ruling in Sherbert that the state cannot deny unemployment benefits to an employee dismissed for having religious conflicts with the employer. The unemployment regulation violates the free exercise clause by pressuring religious individuals to compromise their beliefs to retain employment.
Wisconsin v. Yoder (1972)
This case addresses the requirement of children under the age of 16 to attend public school, and an Amish church that refused to send their children to school after the 8th grade to protect their religious beliefs. The court held that the individual’s interests in exercising religion outweighed the school’s compelling interest in school attendance as the court addressed the Amish community and their fundamental teachings of belief, reasoning that their community values create their unique education established by the church. This case lends itself to the Sherbert/Yoder test for its acknowledgment of the “legitimate religious belief” test.
Church of Lukumi Bablu Aye v. City of Hialeah (1993)
This case addresses the practice of a church sacrificing animals and affirms that laws targeting specific religions violate the free exercise clause. Under the Smith test ruling a neutral law and of general applicability need not be justified by a compelling governmental interest even if the law has the incidental effect of burdening a particular religious practice. In cases where neutrality and general applicability are not satisfied, a compelling state interest is then required. The court held that the state laws were neither neutral nor generally applicable, so the laws had to be justified by a compelling state interest and narrowly tailored to achieve that interest. Because the laws applied directly to the church, they singled out the practices of the church which tied the burdens only to the religious beliefs of the members. Using strict scrutiny, the court ruled in a unanimous decision in favor of the Church of Lukumi.
Employment Division, Department of Human Resources of Oregon v. Smith (1990) & General Applicability
Employment Division v. Smith took into account the use of drugs for individuals utilizing drugs in their religious practices, but the court sided with the HR division because it required the individuals to follow existing state law when practicing their religion. The law outlawed the collection of unemployment benefits in Oregon if the individual is fired for cause. Unemployment compensation in this case burdened religion, but it did not target the specific religion. Smith ruled that if a case regarding a law that doesn’t target a religion, the Sherbert-Yoder test shouldn’t be applied.
City of Boerne v. Flores (1997)
Boerne City historic law was generally applicable and did not target a specific religion. Following the Religious Freedom Restoration Act, the protection of religious exercise, and the Smith test. The exercise principles regard the government unemployment benefits and the Wisconsin v. Yoder cases of the Amish tradition of mandatory school attendance. They created the Sherbert-Yoder test ruling that the state cannot burden the free exercise of religion unless they have a compelling state interest and they can apply it in the most narrow way possible. In Smith, the court asserts that if someone’s religious exercise is hindered, it isn’t unconstitutional unless the law targets the religion, utilizing strict scrutiny, the court must prove that there is a compelling state interest, and because most laws do not target specific religions, strict scrutiny cases are rarely upheld when courts apply it. The Smith decision was unpopular so Congress passed a law saying that in any case where a religious burden is addressed, the Sherbert-Yoder test must be applied. Congress is limited in its abilities to remedy violations of the Constitution, and how they enforce Constitutional applications on state legislation.
Religious Freedom Restoration Act
Utilized separation of powers arguments under general applicability, ruling that Congress is overstepping their power in passing a law for the court’s application of precedent, as well as the state’s application of legislation that might burden the free exercise of religion. The Religious Freedom Restoration Act was essentially providing greater protection than the 1st Amendment, and Boerne v. Flores invalidated the RFRA and the application of religious protection within state jurisdiction. As long as states are providing Constitutional protections, they can utilize their individual legislation within state jurisdiction. The RFRA only occurs because of the Smith case, and Boerne v. Flores reinstates Smith and disagrees with RFRA.
Schools of Thought on Establishment
Neutral concerning religion and non-religion as well as distinctions between different religions, arguing the schools of thought on religion in cases regarding specific institutional religions like Catholicism in private schools, look at religious organizations and their involvement with public schools/private schools. The interpretations/schools of thought on this issue have included
- The clause creates a solid wall of separation between church and state, which prohibits most is not all forms of public aid or support for religion.
- The clause can create a wall of separation but it only prohibits the state from favoring one religion over another, so any protections that the state wishes to afford to religious institutions, it can do so, but it must do so equally and fairly.
- The clause is not applied any more than prohibiting the establishment of an official national religion and can exercise aid to specific religions any way it sees fit.
Everson v. Board (1947)
This case addresses a city’s use of tax money to reimburse parents for transportation costs as the city had no public schools and the costs covered the expenses of sending their kids to neighboring public schools and 96% of private schools were affiliated with the Catholic church. A taxpayer filed suit and claimed that the indirect aid to religion violated the NJ constitution and the 1st Amendment. The court held in a 5-4 decision that the law didn’t violate the Constitution, reasoning that it didn’t pay money to the Catholic schools and it didn’t support them directly, as they afforded reimbursement to parents of all religions. This ruling went against separatists’ attempts to completely isolate church and state involvement, especially regarding commercial aid.
Walz v. Tax Commission NYC (1970
This case addresses an owner of real estate in NY who brought forward a suit against the tax commission to challenge property tax exemptions for churches and claimed the exemptions forced him to pay taxes indirectly to church contributions. The court held that the exemptions didn’t violate the Establishment Clause, reasoning that the exemptions were set neither to advance nor inhibit religion and no specific church benefitted or was excluded from exempt status. The Court noted that “benevolent neutrality” toward churches and religions was “deeply embedded in the fabric of our national life.” The fear was the upholding certain state laws would endorse the excessive entanglement of church and state.
Lemon v. Kurtzman (1971)
This case addresses a suit against the state superintendent of Pennsylvania to outlaw a statute allowing the school district’s use of state taxes on cigarette to reimburse private school for expenses like teachers’ salaries and textbooks. The law applied only to secular book and courses, but because the students attended Catholic private schools, the plaintiff argued it violates the establishment clause of the 1st and 14th Amendments. The court decided 8-1 that a statute must pass a three-pronged test to avoid violating the Establishment Clause. The statute must have a secular legislative purpose/goal, it must neither promote or inhibit religion in doing so, and it must not endorse excessive relations between church and state. The court ruled that the Pennsylvania law failed two prongs of the test and didn’t reach a resolution on whether or not it promoted or inhibited religion. The court thus ruled that the law violated the Establishment clause and imposed the test on future cases regarding similar statutes.
Zelman v. Simmons-Harris (2002)
This case addresses a scholarship program in Ohio that provided tuition aid to students in Cleveland attending public and private schools in which both religious and nonreligious schools were a part of. While over 80% of the students attended religiously affiliated schools, many students were from families below the poverty line. A group of taxpayers filed suit that the program violated the Establishment Clause, and in a 5-4 opinion, the court held that the program was neutral in regard to religion, but specific educational programs are the only way government aid reaches religious institutions. In maintaining the program, Ohio was neither promoting nor inhibiting religion, but attempting to provide equal opportunity to all of its community members.
Kennedy v. Bremerton School District (2022)
This case addresses the prayer activities of a high school football coach and the school district that prohibited him from doing so to protect the school from a lawsuit based on a violation of the Establishment Clause. Kennedy filed suit and the court upheld that the free exercise clause protects an individual engaging in personal religious observances and the district’s prohibition of prayer restricted his religious actions, thereby burdening his right to free exercise. The timing and circumstances of Kennedy’s prayer exemplify that he did not force anyone to take part nor did he offer prayer as part of his duties as a coach. This case would be used in cases addressing the exercise of free speech by individuals acting in an official capacity. The Lemon test, however, was abandoned and replaced by a consideration of “historical practices and understandings.”
Engel v. Vitale (1962)
This case addresses a NY Board of Regents authorizing a voluntary prayer recitation at the start of school days. A group of organizations challenged the prayer and filed suit that it violated the Establishment Clause. The court held that the state cannot hold prayers in public schools, even if participation isn’t required and the prayer doesn’t endorse a specific religion. The court reasoned that the policy violated the wall of separation between church and state and that the government had no business drafting written prayers for any group, and that daily prayer is inconsistent with the Establishment Clause.