Central Rabbinical Congress v. New York City Department of Health & Mental Hygiene

This case involves an unprecedented government regulation of Jewish religious circumcision practices. Last year the New York City Department of Health and Mental Hygiene issued a new circumcision regulation. It penalizes Jewish rabbinical officials known as mohels who engage in the millennia-old circumcision practice of metzitzah b’peh unless the mohels force the infant boy’s parents to sign a form stating the City’s disapproval of the religious practice. The mohels believe the form to be both factually false and an unwarranted interference in a religious practice that has gone on for literally thousands of years.

Represented by Jones Day, several rabbis who act as mohels, along with several Orthodox Jewish rabbinical and community organizations, sued in Brooklyn federal district court, raising both freedom of speech and freedom of religion claims. The federal district court denied the rabbis’ request for an injunction against the city’s regulation, holding that as long as there was some plausible rational basis for the regulation, it would be valid. The rabbis then appealed to the Second Circuit Court of Appeals in New York.

Becket filed an amicus brief in the appeal along with Prof. Michael McConnell of Stanford Law School, arguing that because New York City’s regulation targeted a specific religious practice, the highest form of judicial constitutional review — “strict scrutiny” — was required under the Free Exercise Clause of the First Amendment. That is especially so because of documented levels of strong hostility towards Orthodox Jews and their religiously motivated practices in New York and surrounding municipalities. Becket did not offer an opinion on whether New York City’s regulation was justified by the health interests it is claiming to protect, only that because of the weighty interests involved, the proper level of constitutional scrutiny should have been applied by the district court judge. The brief has engendered much discussion within New York and elsewhere, particularly because it puts a spotlight on increasing government attacks on Orthodox Jewish practice in New York City and elsewhere.

On August 15, 2014, the Second Circuit ruled in favor of the Orthodox Jewish mohels, largely adopting the arguments made in Becket’s brief. The court sent the case back to the district court for the application of “strict scrutiny.”

U.S. v. Florida Department of Corrections

Prisoners are not popular, but they are human. That is why Becket defends religious freedom for prisoners.

In 2000, Congress discovered that government bureaucrats were routinely trampling religious freedom in prison. They were needlessly confiscating sacred texts, breaking up worship meetings, and banning religious diets. So Congress unanimously passed a law that forbids arbitrary restrictions on religious freedom in prison.

Invoking that law, Becket defended the rights of religious prisoners in Florida for over a decade. Until July 2016, Florida’s was one of the last prison systems in the country that denied its inmates religious appropriate diets. Becket sued Florida twice over the denial of a kosher diet—first in 2002, then in 2012. Both times it received a favorable result on behalf of one Jewish prisoner. Then represented by the Department of Justice, the United States government itself sued the Florida Department of Corrections on behalf of all observant prisoners.

In 2015, a federal district court ordered Florida to begin providing kosher meals for all observant Jewish inmates, and the Department appealed to the Eleventh Circuit Court of Appeals. Becket, represented by the global law firm Jones Day, filed an amicus brief in March 2016 urging the protection of the religious rights of all prisoners. The brief points out that at least 35 states and the federal government provide kosher diets to Jewish prisoners, and there is no reason the Florida Department of Corrections can’t do the same. The court heard oral arguments in July 2016, and two days later it affirmed the district court’s order to provide religious diets for observant Jewish prisoners. In October 2016, in another case that Becket supported with an amicus brief, the Court ruled that the Department must provide a religious diet for a Muslim inmate.

Becket, which has successfully represented or supported religious prisoners in Georgia, Texas, Indiana, and in past Florida cases, has never lost a case concerning a prison system’s denial of religious diets. In 2015, it won a landmark, 9-0 ruling in favor of prisoners at the U.S. Supreme Court.

Freedom From Religion Foundation v. Weber (Big Mountain Jesus)

A mountain memorial to honor fallen soldiers

Since 1954, a statue of Jesus has stood atop a Montana ski slope as a monument to soldiers who died in World War II.

After World War II, soldiers from the Army’s 10th Mountain Division returning to Montana sought to commemorate their fallen comrades with a monument that evoked memories of the shrines and statues they had seen in their battles through the mountains of Europe. To honor these soldiers who had sacrificed so much for their country, the Knights of Columbus (Kalispell Council No. 1328) commissioned the statue of Jesus and applied to the United States Forest Service for a permit to place it on Big Mountain. Since 1954, the statue has stood on a 25’ x 25’ plot of Forest Service land, near the top of Whitefish Mountain Resort—which also leases the plot and the surrounding land from the Forest Service for its ski slopes.

Atheists seek to scrub religion from our history

The Knights’ permit had been renewed every ten years without incident until 2010. Then, the Wisconsin-based FFRF threatened to sue the Forest Service for offending its supposed right to be free from seeing anything religious—even across the country in Montana. The Forest Service, buckling under pressure, initially denied the permit. Amidst the public outcry that followed, it eventually recognized the statue’s historical and cultural significance to the local community. In February 2012, FFRF sued to have the statue permanently removed.

Becket defends “Big Mountain Jesus”

Just after Memorial Day in May 2012, Becket joined the lawsuit to represent the Knights of Columbus and several individuals who had voluntarily maintained the statue for more than sixty years. Becket argued that religious symbols should be treated on fair grounds with other commercial, historical, and cultural symbols that abound on public land.

In June 2013, the district court ruled in Becket’s favor and dismissed the case. FFRF appealed to the Ninth Circuit Court of Appeals, which heard oral argument in July 2015. In August 2015, the Ninth Circuit agreed with Becket that “Big Mountain Jesus” can remain standing.

FFRF’s deadline to appeal the Ninth Circuit’s decision passed in February 2016, protecting the war memorial in place for good.

Importance to religious liberty:

  • Public Square: Because religious exercise is natural to human culture, it has a natural place in the public square. Religious symbols should not be treated as dangerous expression, scrubbed from society. Instead, the government can and should recognize the important role of religion in our history and culture.

For the in-depth story, listen to Becket’s Stream of Conscience podcast episode about this case, “Slopes and Statues.”

Romeike v. Holder

In January 2010, the Romeikes were presented with a choice no parents should have to make: abandon their religious beliefs, or lose custody of their children.

The Romeike family is from the German state of Baden-Württemberg, and chose to educate their children at home in order to follow their Evangelical Christian beliefs. However, state authorities refused to accept this and sent police to march the Romeike children to the local public school, invoking the Schulpflichtgesetz, or School Duty Law. The family fled from their homeland to Tennessee, and sought asylum in the United States.

In July 2010, Becket submitted an amicus brief to the United States Board of Immigration Appeals. It described the disturbing Nazi-era background of the School Duty Law, and explained that the original purpose of the law was to suppress “the development of religiously and philosophically motivated parallel societies.” The Romeikes were not evading their duty to educate their children, only the state’s attempt to indoctrinate their children against their religious beliefs.

An immigration judge granted the Romeikes’ request for asylum, but the federal government appealed that decision, and in May 2013 the Sixth Circuit Court of Appeals ultimately ruled against the Romeikes.

Watch Becket’s Daniel Blomberg discuss the religious liberty implications of this case at FRC University (starts at 22:00 min).

daniel

 

Watch Becket’s Luke Goodrich debate Does Germany’s Ban on Homeschooling Count as Religious Persecution? at the University of St. Thomas.

http://www.frc.org/eventregistration/should-the-state-raise-your-kids

American Atheists v. Port Authority of New Jersey and New York

Two days after the September 11 attacks, a recovery worker discovered something in the rubble: a steel cross beam shaped like a Latin cross. It was a comforting sign for many Americans who saw it as a symbol of hope and healing as they cleared debris in search for survivors.

The 17-foot cross was to be displayed as a historical artifact in the National September 11 Museum as part of an exhibit called “Finding Meaning at Ground Zero,” which portrayed how rescue workers at Ground Zero struggled to deal with their harrowing circumstances. But in 2011, angry members of the American Atheists, Inc. sued the Museum and the Port Authority of New York and New Jersey, arguing that displaying the cross would offend them as citizens and taxpayers, in violation the First Amendment’s Establishment Clause. Though the Museum is a private foundation making a private decision, the American Atheists argued that no religious symbol should ever be allowed on property leased by the government.

Over and over again groups like the American Atheists have tried removing all traces of religion from the public square. Now they wanted to go so far as scrubbing it from our nation’s history.

Thankfully, the federal district judge ruled in favor of the cross, saying that it helps tell the 9/11 story. The American Atheists then appealed in August 2013. In February 2014, Becket filed an amicus brief stating that as a historical artifact, the cross rightfully belongs in a historical museum. For the first time in the case, we also pointed out that the American Atheists had no right to sue in the first place, since taking personal offense over the role that religion actually plays in American life is not grounds for suing.

Separating church and state does not mean separating religion from public life. By removing the cross from the Museum, the American Atheists would deny future generations what was spiritually significant to many Americans during those terrible days. No matter how hard they try, they cannot write religion out of our nation’s history.

In July 2014, the Second Circuit Court of Appeals rejected the effort by American Atheists, Inc. to force the National 9/11 Museum to remove the Ground Zero Cross from its display or to include a plaque honoring atheists alongside the cross. The museum was represented by Paul, Weiss of Rifkind, Wharton & Garrison LLP.

Rich v. Buss

A prisoner’s choice: Faith or food

What if you had to choose between practicing your faith and receiving adequate nutrition? That choice confronted Bruce Rich, an Orthodox Jewish prisoner. The reason? Mr. Rich is a Florida inmate, and Florida was one of the last remaining states in the country to deny kosher diets to Jewish prisoners.

Mr. Rich has kept kosher his entire adult life. In prison, he observes the Sabbath and is seen as a rabbi to other Jewish prisoners, teaching the Torah and serving as cantor during religious services. Mr. Rich believes that keeping a kosher diet is not a voluntary endeavor, but a fundamental tenet of his faith. Because he was denied a kosher diet, on two different occasions Mr. Rich was forced to go without regular meals for over a month. Mr. Rich sued in 2010 in federal district court, which ruled against him in 2012.

Becket defends religious liberty behind bars

In 2012, Becket filed an appeal on behalf of Mr. Rich, arguing that denial of a kosher diet violates the Religious Land Use and Institutionalized Persons Act (RLUIPA)—a landmark civil rights law designed to protect religious freedom in prison. Congress enacted RLUIPA unanimously in 2000, finding that, “[w]hether from indifference, ignorance, bigotry, or lack of resources, some institutions restrict religious liberty in egregious and unnecessary ways.”

In response to Mr. Rich’s lawsuit, Florida claimed that denying a kosher diet was necessary to control costs and maintain security. But at the time, 35 other states and the federal government already provided kosher diets without problems of cost or security. And from 2004 to 2007, Florida itself provided a Jewish dietary program that cost only a fraction of one percent of its annual food budget and did not result in any security problems.

Unanimous victory for Jewish inmates

In May 2013, the Eleventh Circuit Court of Appeals ruled unanimously in Mr. Rich’s favor, finding that “the evidence submitted by [Florida] … is insubstantial.” The court said that Florida made only “meager efforts to explain why Florida’s prisons are so different from the penal institutions that now provide kosher meals.” It then sent the case back to the district court.

Shortly after, a district court in a separate case, relying on the Eleventh Circuit’s decision, ordered Florida to begin providing a kosher diet to all observant Jewish inmates, including Mr. Rich, no later than July 1, 2014. In response to this victory, Mr. Rich voluntarily withdrew his lawsuit.

In addition to winning Mr. Rich’s appeal at the Eleventh Circuit, Becket has won previous kosher diet cases against Florida, Georgia, and Texas, and assisted in a similar victory against Indiana. In fact, Becket has never lost a kosher diet case against a prison system.

Importance to religious liberty:

  • Individual freedom: Individual religious freedom encompasses more than just thought or contemplation—it involves action. Individuals must be free to follow their religious convictions into practice, including when they are incarcerated.
  • RLUIPA: Like the Religious Freedom Restoration Act (RFRA), the Religious Land Use and Institutionalized Persons Act (RLUIPA) was passed with bipartisan support. RLUIPA ensures religious liberty in two areas where it is most vulnerable: land use and prisons.

Atheists of Florida v. City of Lakeland

The Atheists of Florida hauled the City of Lakeland into court for opening their meetings with Christian prayer – a practice that dated back more than 60 years. After the city commission opened the invocation to all faiths, the district court ruled that the legislative prayer practice was permissible. The Atheists of Florida then appealed the case to the Eleventh Circuit Court of Appeals, where they argued that some prayers contained language that was “too” Christian.

The city’s formal policy was elaborately developed to ensure that all faiths have an opportunity to participate and no favorites were picked. In fact, the city developed an exhaustive list of congregations in the county to invite to give the invocation. They created a list of more than 600 diverse religious organizations, spending approximately $1,500 a year to ensure that the net was cast as wide as possible.

Nevertheless, the Atheists still wanted all “sectarian” references stripped from the prayers. In other words, don’t say “Jesus.”

But Supreme Court precedent is clear that legislative prayer – which traces its roots to the Continental Congress in 1774 – is constitutional as long as the prayer is not used to proselytize, advance one faith, or disparage another. So, groups that want to put an end to this American tradition are trying a new tactic. They’re saying that legislative prayer is okay as long as it is stripped of any specific religious references.

GrayRobinson, P.A. represented the City of Lakeland. Becket filed an amicus brief providing the Eleventh Circuit with a thorough historical analysis of legislative prayer. The brief noted that the Atheists essentially wanted to hollow out Supreme Court precedents “to exclude prayers that reflect the faith of the person praying” and that their approach would actually “invite courts to engage in amateur theological inquiry that could itself violate the Establishment Clause.” The court reached a similar conclusion and upheld Lakeland’s policy.

Sac and Fox Nation v. Borough of Jim Thorpe

Jim Thorpe, a living legend

Arguably one of the greatest athletes of the 20th century, Jim Thorpe won two Olympic gold medals and played three different professional sports – football, track and field, and baseball. In the course of his career, he was inducted to ten Halls of Fame and in 1950 the Associated Press called him the “greatest American football player” and the “greatest overall male athlete.”

Jim Thorpe’s athletic prowess undoubtedly has something to do with the Sac and Fox Nation Indian blood that ran through his veins. Born with the Indian name Wa-Tho-Huk or “Bright Path,” Jim Thorpe carried the spirit and customs of his tribe until his death in 1953.

A violation of Native American customs

Thorpe’s remaining two sons, along with the Oklahoma-based Sac and Fox Nation, have been fighting since his death to return his remains to the family grave site on sacred Sac and Fox land in Stroud, Oklahoma. The struggle began after a family dispute cut short the burial ceremony.

Thorpe’s body was taken and auctioned off to the highest bidder—a small Pennsylvania town he’d never even visited. Jim Thorpe has been buried there ever since; not next to family, not on sacred Native American land, but commercially on display in Jim Thorpe, Pennsylvania, where his remains have been mocked, vandalized, and desecrated.

Now his sons—themselves now elderly—want to bring him home, burying him near his parents and other family members in Oklahoma. Conner & Winters, LLP and Stanford Law School Supreme Court Litigation Clinic represented them. But the town refused, envisioning major tourist attractions that would come from the deal – an Olympic stadium, football shrine, a Jim Thorpe themed sporting goods store, and even a hotel named “Jim Thorpe’s Teepees.”

The relocation of Thorpe’s remains to Pennsylvania violates the Sac and Fox Nation’s beliefs that a sacred burial ceremony must take place to allow a body’s spirit to successfully complete its spirit journey. It also violates the federal Native American Graves Protections and Repatriation Act (NAGPRA), which was specifically passed to defend Native American religious beliefs and help these communities reclaim sacred items and remains that were unjustifiably taken from them.

However, the Third Circuit Court of Appeals rejected the sons’ request, saying the protections in the statute would lead to “absurd outcome.” This is a dangerous precedent putting courts in the business of deciding what religious beliefs are valid and which are not.

Becket defends the Sac & Fox Nation’s religious freedom

In our country, courts should not be in the business of rejecting religious protections simply because they think protecting those beliefs is “absurd.” Given the history of mistreatment of Native Americans by government officials, they take special care to protect the Native Americans’ religious practices.

In July 2015 Becket led a diverse coalition of religious groups to the Supreme Court, filing a friend-of-the-court brief to help honor the religious beliefs and final wishes of Jim Thorpe and his remaining family. Members of the coalition included Becket, the Church of the Lukumi Babalu Aye, the International Society for Krishna Consciousness, the Muslim Public Affairs Council, the National Council of Churches, and the Queens Federation of Churches. The coalition was represented at the Supreme Court by Becket, along with attorneys Troy Eid and Harriet McConnell of prominent international law firm Greenberg Traurig LLP, which has a nationally-renowned Indian Law practice.

However, in October 2015 the Supreme Court denied to hear the case, thus ending the battle to bring Jim Thorpe’s body back to Oklahoma.

Moss v. Spartanburg County School District No. 7

In 2006, South Carolina passed legislation to allow public school students to take outside religious classes and receive elective credits. Thousands of public school children across the nation receive religious education through released-time classes, and the Supreme Court has allowed it since 1952.

The classes are provided off-campus by third parties unaffiliated with the public schools. South Carolina’s Released Time Credit Act (RTCA) made it easier for public schools to accommodate the religious interests of their students. In 2007, Spartanburg County School District No. 7 passed its own policy permitting released-time programs in compliance with state law.

In 2009, the Freedom From Religion Foundation sued the School District, claiming that the school’s policy violates the Establishment Clause. Becket successfully defended the school district in district court and in appeal, where the Fourth Circuit unanimously upheld the program saying, “[T]he program properly accommodates religion without establishing it, in accordance with the First Amendment.”

In November 2012, the Supreme Court denied FFRF’s final appeal. “This is a big win for public school students and for religious education,” said Lori Windham, Senior Counsel at Becket, who argued the case at the Fourth Circuit. “The Supreme Court’s rejection of this case is a blow against anti-religious legal theories that would treat religion with suspicion.”

The court’s decision has implications for released-time programs across South Carolina and throughout the country. It also affirms that private schools and public schools can work with each other for their students’ benefit.

 

 

Elmbrook School District v. Doe

The Question

Where would you rather attend your high school graduation: In a hot, sweaty gym? Or in a state-of-the-art church auditorium? For the Elmbrook School District, the question was a no-brainer: It chose the auditorium.

The school gym was hot, cramped, and sweaty in the month of June—with no air conditioning, inadequate parking, poor handicapped facilities, and only folding chairs or bleachers for seating. So the senior class proposed moving graduation to a local church auditorium.

The auditorium had more space, more parking, better handicapped facilities, and better seating. It had large video screens for close-up viewing. It had air conditioning. And it cost the same as the school gym.

The District happily moved graduation to the auditorium, and for the next decade, the students were delighted.

The Lawsuit

Then came the lawsuit. A secularist organization claimed that certain students were “offended” and “angry” at the use of the church auditorium. They admitted that the graduation events were entirely secular, and that no prayers or religious references had ever been made. But they disliked the fact that there was a cross at the front of the auditorium, Bibles and hymnals in the pews, and church brochures in the lobby.

A federal district court quickly rejected their lawsuit. But surprisingly, the Chicago-based United States Court of Appeals for the Seventh Circuit ruled that renting the church auditorium was unconstitutional. It said that the “religious environment” of the auditorium created a risk that graduating students would “perceive the state as endorsing a set of religious beliefs.”

The Supreme Court Appeal

That’s when the School District turned to Becket. We knew that the case was important:  Hundreds of school districts hold graduations in religious venues, because those venues are often the best and cheapest available. The Constitution does not require school districts to treat religion like a toxic subject that must be avoided.

But we also knew that the odds were against us: The U.S. Supreme Court agrees to hear only about 1% of cases that are appealed to it.

On December 20, 2012, we appealed to the U.S. Supreme Court. After a year-long delay, the Supreme Court declined to hear the case. But in a strong show of support, Justices Scalia and Thomas dissented, arguing that the lower court had failed to apply the proper legal standards.

Becket remains ready to defend the principle that religion is a vital part of human culture—not a toxic subject to be avoided.

 

Ward v. Wilbanks

Julea Ward was kicked out of Eastern Michigan University’s counseling program after she declined to counsel a student against her religious beliefs. Represented by the Alliance Defending Freedom, Ward lost in the lower courts, but in January 2012 the Sixth Circuit issued a major victory for the rights of individuals with religious beliefs. The court ruled that Eastern Michigan University may have violated the Constitution by expelling Ward based on her religious beliefs, and sent the case back to the district court. In December 2012, Eastern Michigan University quietly settled the lawsuit.

Ward was expelled for trying to use a patient referral mechanism that other student counselors were allowed to use. Her sin?  She wanted to refer patients for religious reasons; she felt she could not provide good-faith relationship advice to same-sex couples because of her religious beliefs. The university allowed student counselors to refer patients for all sorts of other reasons, and Ward violated no written university policy; Ward was simply being targeted.

The university earned a rebuke from the Sixth Circuit, which ruled that the university was “permitting secular exemptions but not religious ones” and “failing to apply the policy in an even-handed, much less a faith-neutral, manner to Ward.” This reasoning echoed Becket’s amicus brief in the appeal.

Ward v. Wilbanks is another example of government officials using their power to force ideological conformity onto those who dissent from academic pieties. The university’s decision to give up, pay Ward, and issue her a clean academic record indicates that the First Amendment is still a bulwark against the bureaucratic urge to squelch diversity of ideas – but it is a bulwark that still requires defenders.

Becket submitted a friend-of-the-court brief in the case, making arguments that the court ultimately adopted under the Free Exercise Clause. Becket also assisted with Ms. Ward’s primary brief.

*Photo Courtesy of ADF

Tagore v. Department of Homeland Security

In April 2005, Kawal Tagore reported to her IRS job, as she always did. But that day was different: her supervisor sent her away from the office and told her not to return.

Ms. Tagore had recently been formally initiated into the Sikh faith and thus begun carrying a kirpan, one of the five articles of faith that Sikhs are required to carry. A kirpan resembles small, blunt knife – symbol meant to remind Sikh believers of their commitment to a just and humane society.

Even though she went through security without a problem, and even though the building contained sharper, more dangerous blades than Ms. Tagore’s kirpan—scissors, box cutters and cake knives—Ms. Tagore was banned from the federal building. She worked from home for about nine months before she was fired altogether.

Becket defended Ms. Tagore’s right to wear her kirpan. In November 2014, the federal government agreed to settle the case and change its nationwide policies to accommodate Sikh federal employees – a victory for Sikh Americans and religious freedom.

 

Elijah Group v. City of Leon Valley

Houses of worship in Texas must be treated fairly, thanks to Becket. Becket stepped in when the City of Leon Valley, Texas refused to allow a church, the Elijah Group, use its building for worship.

The city enacted a new zoning ordinance with a retail corridor intended to boost tax revenues for the city. The ordinance prohibited churches from the corridor while allowing nonreligious assemblies like theaters, auditoriums and private clubs. The Elijah Group, a small congregation looking to relocate near its old location, bought a former church building which was poorly suited for any other use but which was located within the retail corridor.  Although Leon Valley allowed the Elijah Group to move its daycare and administrative offices to its new home, it prohibited them from gathering there for worship.  The Elijah Group sought a zoning change to allow it to worship in its new church, which the city denied.

The Elijah Group sued the city, arguing that the city’s code was unenforceable under the Religious Land Use and Institutionalized Persons Act (RLUIPA), because the city was not treating the church the same as secular assemblies. The district court sided with the city, but after Becket joined the case on appeal, the Fifth Circuit held that the city had indeed violated RLUIPA.  Specifically, the Fifth Circuit recognized that RLUIPA requires churches to be treated the same as the non-religious assemblies like private clubs.

 

Intermountain Fair Housing Council v. Boise Rescue Mission Ministries

A ministry with a Christian mission: serving those in need

What if a Christian homeless shelter were forbidden from holding a Christian chapel service? That almost happened to the Boise Rescue Mission, a ministry that had served the needy in Boise, Idaho for over 50 years.

The Mission serves the homeless by offering addiction recovery programs, a Veterans Ministry program, holiday meals, job searches, counseling, and after-school activities for children. From 2012 to 2013 alone, it welcomed nearly 5,000 new guests, served about 700,000 meals, and provided 250,000 beds. Hundreds have graduated from its recovery program and have moved on to build productive, successful lives. The Boise Rescue Mission has never turned away a person in need.

The Rescue Mission is a Christian ministry, one that provides a Bible-based curriculum and chapel services to those in need. Its commitment to the Word of God inspires it to welcome the homeless and needy with open arms.

A lawsuit threatens the ministry’s vital work

But in 2008, its faith-based programs and the people it serves were threatened when a federally funded fair housing group in Idaho sued the Rescue Mission under the Fair Housing Act (FHA). The lawsuit claimed that the Rescue Mission discriminated on the basis of religion by encouraging guests at the homeless shelter to attend chapel services and by requiring members of the Christian discipleship program to participate in religious activities. This is despite the fact that participation in the Rescue Mission’s programs is voluntary and free of charge, and the Rescue Mission receives no government funding.

In response to the lawsuit, the Rescue Mission argued that the FHA protected the right of the homeless shelter to conduct chapel services, and that forcing the Rescue Mission to accept members of the discipleship program who reject its core beliefs would violate the First Amendment.

Court victory for religious ministries and the communities they serve

The federal district court in Idaho ruled in favor of the Rescue Mission, and the fair housing group appealed to the U.S. Court of Appeals for the Ninth Circuit. In July 2011, Becket attorney Luke Goodrich argued the case in the Ninth Circuit.

In September 2011, Becket won a resounding victory when the Ninth Circuit issued a unanimous opinion in favor of the Boise Rescue Mission. The court victory enshrined the right of religious groups to minister to the poor and needy in accordance with their religious beliefs.

Learn more about this case by listening to our Podcast episode, “Religion and Recovery.”

Importance to religious liberty:

  • Religious Communities – Religious communities have the right to build and lead their ministries according to their beliefs free from governmental interference or discrimination.

Bethel World Outreach Ministries v. Montgomery County

Bethel World Outreach Church is a Christian church located in Silver Spring, Maryland. It is made up of people from more than 45 nations and cultures, and it has grown so much that it has been forced to turn people away from services in its current facilities. Eight years ago, Bethel bought land in Montgomery County, Maryland, with plans to build a church home large enough to accommodate its growing congregation.

But Montgomery County had other plans.  Although churches were permitted on Bethel’s land, the county held up what should have been a routine water and sewer hookup application, then passed a new law that made it impossible for Bethel to get those permits.  So Bethel did what the county wanted, and submitted a new application for a smaller church that would comply with the new water regulations.  What did the county do?  Again, it held up the church’s application, and again, it passed a new law that made it impossible for Bethel to build a church on its own land.

Represented by Storzer & Greene, PLLC, Bethel sued the county for violations of the state and federal constitutions, and violations of RLUIPA.  A lower court sided with the county, so the church appealed to the Fourth Circuit Court of Appeals in Richmond. Becket submitted a brief in support of Bethel, joined by several other churches and ministries who wish to see churches treated fairly.  Becket’s brief highlighted the special problems faced by new and minority-dominated churches, problems that RLUIPA was designed to fix. The Fourth Circuit ruled in favor of the church, setting a strong precedent in favor of religious freedom for houses of worship.

 

Freedom from Religion Foundation v. Hanover School District

The year was 2007, the night—Halloween, but trick-or-treaters dressed as ghosts and hobgoblins weren’t the only ones stirring up fanciful fears in New England. No, Dr. Michael Newdow, an atheist and ordained minister in the Universal Life Church, along with the Wisconsin-based Freedom From Religion Foundation (FFRF), filed suit to silence the Pledge of Allegiance in public schools across New Hampshire. Why? They found the phrase “under God” spooky.

Representing three New Hampshire families and the Knights of Columbus, Becket intervened, urging the federal district court to dismiss Newdow’s third suit attacking the Pledge in less than 7 years.

After losing at the district court, Newdow appealed to the First Circuit Court of Appeals in Boston. The Founder and now President Emeritus of Becket, Seamus Hasson, personally defended the Pledge as the quintessential expression of American political philosophy. “The Constitution doesn’t ban the word God from public discourse, in California or New Hampshire, in the Pledge or anywhere else,” Hasson declared.

Mr. Hasson demonstrated that historic appeals to “Nature’s God” in the Declaration of Independence, Washington’s Farewell Address, and Lincoln’s Gettysburg Address are not primarily religious. Instead, such phrases embody our Founder’s political philosophy. By adding “under God” to the Pledge of Allegiance in 1954 (reaffirmed in 2002), Congress not only contrasted the mutually exclusive conceptions of human rights envisioned by the United States and the U.S.S.R., but affirmed that our rights come from an authority higher than the State.

In November 2010, the First Circuit joined every other appellate court to rule on the issue by affirming the constitutionality of the Pledge of Allegiance. The Court unanimously held that the primary effect of voluntarily reciting the Pledge, in accordance with the New Hampshire School Patriot Act, “is not the advancement of religion, but the advancement of patriotism through a pledge to the flag as a symbol of the nation.”

The First Circuit flatly rejected FFRF’s assumption that children who decline to participate in the Pledge become “outsiders based on their beliefs about religion” for one simple reason: “Under the New Hampshire Act, both the choice to engage in the recitation of the Pledge and the choice not to do so are entirely voluntary.”

Dr. Newdow appealed to the Supreme Court. In June 2011, the Supreme Court refused to hear the case. Perhaps it’s time for Newdow to find a different haunt.

Stormans v. Wiesman

Your job or your conscience: It’s a choice no American should have to make. But it’s a choice that led faithful family pharmacists all the way to the U.S. Supreme Court.

The Family behind the Pharmacy 

Margo Thelen, Rhonda Mesler, and the Stormans family have worked in the pharmacy profession for over 60 years. Because of their beliefs, they cannot sell the morning-after or week-after pills—both of which can potentially cause an abortion.

Instead, when a customer asks for one of these drugs, the pharmacists refer them to one of over 30 pharmacies within a five-mile radius that willingly offer these drugs. This referral process is approved by the American Pharmacists Association and has long been legal in all 50 states.

Government Coercion 

But in 2005, abortion-rights activists rewrote the rules in Washington state. Although the state pharmacy commission had long supported the right of conscience, Governor Christine Gregoire opposed conscience rights. She publicly threatened to disband the commission, appointed several new members recommended by abortion rights activists, and asked those activists to write a new regulation. Buckling under pressure, the commission adopted a new regulation requiring pharmacies to sell the morning-after and week-after pills in violation of their religious beliefs.

The new regulation allows pharmacies to refer patients elsewhere for a wide variety of business, economic, and convenience reasons—such as a when a drug is unprofitable, attracts an undesirable clientele, or falls outside the pharmacy’s chosen business niche. But it forbids referral for one—and only one—reason: conscience. The commission adopted the regulation even though it admitted that no one in the state has ever been denied timely access to any drug because of a conscience-based referral.

Defending Conscience 

Because of the regulation, Margo was fired from her pharmacy, Rhonda was threatened with firing, and the Stormans family was placed under investigation and threatened with the loss of their pharmacy license. In July 2007, Margo, Rhonda, and the Stormans family sued to stop the regulation. In February 2012, after a 12-day trial, a federal court ruled the regulation unconstitutional. The court concluded that the commission’s rules intentionally discriminated against people of faith like Margo, Rhonda, and the Stormans’.

The State appealed to the Ninth Circuit Court of Appeals, which in July 2015 ruled against the pharmacists’ right of conscience. Then came the Supreme Court appeal. Represented by Becket, Alliance Defending Freedom, and leading scholar Michael McConnell, the pharmacists needed the votes of four Justices to hear their case. Yet just weeks after they appealed, Justice Scalia died, leaving the Court short one member. Their appeal received three votes—one shy of what was needed.

Although the missing vote ended the case, the three dissenting Justices noted that the pharmacists can still challenge the discriminatory regulations again in the future, if the state attempts to punish them. Margo, Rhonda, and the Stormans family remain committed to their faith, and Becket remains ready to defend them.

McAllen Grace Brethren Church v. Jewell

What would you do if an undercover federal agent came into your church service, confiscated your communion wine, and threatened you with criminal prosecution? Sound crazy? Not if you are Native American.

Meet Pastor Robert Soto of the Lipan Apache tribe

Robert Soto is an award-winning feather dancer and Lipan Apache religious leader. In 2006, he attended a powwow – a Native American religious ceremony involving drumming, dancing, and ceremonial dress. But an undercover federal agent infiltrated the powwow and cut the celebration short when he noticed that Pastor Soto and others possessed eagle feathers.

Threatened for worshiping with eagle feathers

Click to view full size infographic

The agent interrogated Soto and other powwow participants, confiscated their feathers, and threatened them with criminal prosecution unless they signed papers abandoning their feathers. The agent claimed to be enforcing the Bald and Golden Eagle Protection Act, which prohibits possession of eagle feathers without a permit. Under the law, permits are available for museums, scientists, zoos, farmers, and “other interests” – such as power companies, which kill hundreds of eagles every year. They are also available for Native Americans – but only for federally recognized tribes.

Pastor Soto is a member of the Lipan Apache Tribe, which is recognized by historians, sociologists, and the state of Texas – but not by the federal government. Thus, while millions of other Americans are allowed to possess eagle feathers, Pastor Soto – a renowned feather dancer and ordained religious leader – was not.

Becket defends Pastor Soto’s religious freedom

With the help of Becket, Pastor Soto challenged this arbitrary law in federal court, arguing that it violated the Religious Freedom Restoration Act. Relying on the U.S. Supreme Court’s decision in Hobby Lobby, the Fifth Circuit Court of Appeals ruled in favor of Pastor Soto in 2014, stating that the federal government failed to adequately justify this restriction on religious freedom.

Soon after, the federal government entered a historic settlement agreement with Pastor Soto and over 400 members of his congregation. The agreement recognizes their right to freely use eagle feathers in observance of their Native American faith and promises that the government will reconsider its policies for enforcing feather restrictions in the future.

In April 2019, in response to Pastor Soto’s legal victory, the Department of the Interior published a petition for rulemaking from Becket to end the criminalization of eagle feather possession and expand existing protections for federally-recognized Native American tribes to cover members of state-recognized tribes as well. The public was able to comment on the petition through July 16, 2019. Becket analyzed the submitted public comments and found that there was significant support for the rule change from the general public and tribes.

For over a decade, Becket has actively defended the religious freedom of Native Americans. We currently represent members of the Klickitat and Cascade Tribes of the Yakima Nation in a case that calls government bureaucrats to account for the desecration of sacred burial grounds. We have urged government officials to protect the right of Native Americans to wear long hair or a symbolic headband in accordance with their faith. We have also filed legal briefs defending the right of Native American tribes to practice centuries-old religious ceremonies at sacred sites like the Medicine Wheel and Devil’s Tower National Monument in Wyoming.

Importance to Religious Liberty:

  • Individual Freedom: Religious liberty encompasses more than just freedom of thought or worship—it involves the right to practice one’s faith visibly and publicly. The government must respect the right of all people to practice their faith, and it must be especially careful to protect religious minorities who are at risk of discrimination by the government.
  • RFRA: The Religious Freedom Restoration Act ensures that the government cannot burden the religious exercise of individuals or groups to violate their deeply held beliefs without compelling interest or when there are reasonable alternatives to doing so.

Merced v. Kasson

“Ask not why I defend goat sacrifice. Ask me how you can too.”  
-Eric Rassbach, Vice President & Senior Counsel at Becket 

An ancient religion carries out a unique tradition 

Jose Merced is a priest in the Santeria faith, an Afro-Caribbean religion with roots that go back centuries in West Africa, and later evolving into new forms in Cuba and the Americas. Central to the Santeria religion is the passing on of rituals and beliefs from generation to generation. One of these sacred rituals includes animal sacrifice, which is performed humanely and privately for worship, healing, or the initiation of new priests.

As a Santeria priest, Mr. Merced regularly carried out these sacred religious rituals within his home in Euless, Texas. But in 2006, city officials tried to stop him from practicing his religion, threatening the very existence of the Santeria faith.

Religious liberty means protecting people of all faiths—including minority faiths 

In 2006, officers from the City of Euless, Texas appeared at Mr. Merced’s home and informed him he could not perform his religious rituals in his own home, claiming that his practices violated city ordinances.

Becket stepped in, with Douglas Laycock (Robert E. Scott Distinguished Professor at the University of Virginia School of Law), to represent Mr. Merced at the U.S. Court of Appeals for the Fifth Circuit. Although the government argued two reasons for forbidding the practice—public health and animal treatment— Becket pointed out that the city had never enforced their ordinances against Mr. Merced in 16 years, and that the city had broad secular exemptions to these ordinances, such as hunting, fishing, meat production, pest control, and veterinary euthanasia. In fact, the city was selectively enforcing its ordinances against Mr. Merced because of his religion.

Fifth Circuit rules for Santeria priest 

On July 31, 2009, a unanimous panel of the Fifth Circuit sided with Becket. The court said that city ordinances forbidding the slaughter of certain animals prevented the Santeria priest from performing ceremonies essential to his faith, which was a substantial burden on his religious exercise. The court pointed out that Mr. Merced had conducted these rituals for 16 years without incident, and that the government had other ways to protect public health and animal treatment without forbidding Mr. Merced from practicing his religion in his home.

The Fifth Circuit’s ruling was an important ruling under the Texas Religious Freedom Restoration Act, protecting the right to worship freely in one’s own home.

Importance to religious liberty

  • Individual freedom: Religious freedom includes the freedom to practice one’s faith in all areas of life, both public and private, free of government interference.  
  • Minority religions: Minority religions are particularly at risk of religious liberty violations, but government has no right to selectively target minority faith practices because they are unusual or unpopular. Protecting minority religious beliefs and practices is critical for strengthening the fundamental principle of religious freedom: that all human beings must be free to seek the truth and live out their convictions.  

Guzzi v. Thompson

Rosario Guzzi is a prison inmate in Massachusetts who requested kosher meals based upon his “Orthodox Catholic” beliefs. The state denied his request and when he sued, the federal district court upheld the denial based on the judge’s declaration that the tenets of Catholicism do not require believers to keep kosher.

Representing himself, Guzzi appealed to the First Circuit Court of Appeals in Boston. That Court, presumably concerned about the district court’s decision to interpret and apply the content of Catholic doctrine, invited Eric Rassbach, the Becket Fund’s National Litigation Director, to brief and argue the case as a friend of the court in support of neither party. Rassbach told the court that, “governments should not be deciding whether a religious belief is orthodox.” The Becket Fund further argued that such out-of-the-ordinary requests must be judged by the inmate’s sincerity and truthfulness (a factual test common in many areas of law), not by a state-created list detailing which religious practices belong to which religion. Otherwise the state would back into the role of deciding what religious beliefs are allowed and which are not, a censorship role that would harm all religious believers. Rassbach suggested that the district court should first have decided whether Guzzi was really telling the truth about what he believed or was simply trying to provoke the prison administration with an insincere claim.

After oral argument but before the First Circuit issued its decision, Massachusetts tried to end the case prematurely by suddenly ordering a kosher diet for Guzzi. This would have left in place the district court’s decision giving Massachusetts a right to define orthodoxy in religion. The Becket Fund immediately asked the First Circuit to vacate the lower court’s decision, getting rid of the district court’s “theology police” opinion. The First Circuit ruled in favor of the Becket Fund.

It was a victory for all who believe that government officials should not be in the business of theological interpretation.

American Atheists v. Duncan

*Now known as Davenport v. American Atheists.

William J. Antoniewicz, a 27-year-old Utah state trooper, was shot to death on December 8, 1974 while making a routine traffic stop near the Utah-Wyoming border. Many years later, the Utah Highway Patrol Association, a private group dedicated to supporting the state troopers, decided to erect a 12-foot memorial cross with a biographical plaque near the site of his death. The patrol association has since erected 13 more crosses in Utah commemorating all of its fallen patrolmen. In every case the trooper’s family has agreed to have a memorial cross set up.

In December 2005, American Atheists, a Texas-based organization, sued in federal court, seeking to have the crosses removed. American Atheists claimed that Utah violated the Establishment Clause simply by allowing the patrol association to erect the privately owned, designed and erected memorial crosses on public property. In 2008 the Utah federal district court ruled in favor of the state, and American Atheists appealed the decision to the Tenth Circuit Circuit Court of Appeals in Denver.

Becket filed an amicus brief in the Tenth Circuit Circuit on behalf of the States of Colorado, Kansas, New Mexico, and Oklahoma, arguing that the memorial crosses do not violate the Establishment Clause because they constitute private speech, not government speech. In February 2009, the states and Becket were granted their request to participate in oral argument before the Tenth CIrcuit. Becket attorney Luke Goodrich was designated Special Assistant Attorney General for the State of Colorado to argue the appeal for the amici, and presented argument in early March 2009. Sadly, the Tenth Circuit overturned the lower court’s decision.The full panel decided not to grant a rehearing before the full court.

But what was remarkable is that the court’s decision focused in large part on Becket’s arguments, which were the strongest ones before the Court.

Becket filed an amicus brief in support of Utah’s appeal to the Supreme Court in May of 2011. Although the Supreme Court denied review of this case, Justice Thomas believed review should be granted (see dissent here). Utah was represented by Alliance Defending Freedom, National Legal Foundation, Mylar Law, and Colorado’s Office of the Attorney General.

Hinrichs v. Bosma

For 188 years, the Indiana House of Representatives had a long-standing tradition of opening each day of legislative business with a prayer. These prayers were offered by local chaplains and clergymen from a variety of faiths. In 2005, several Indiana taxpayers filed suit against the legislature claiming that allowing “overtly sectarian prayers” was unconstitutional because it violated the Establishment Clause. The district court ruled in their favor.

Becket filed a friend-of-the-court to the Seventh Circuit criticizing the lower court’s decision that the Establishment Clause prohibits “sectarian” prayer at the Indiana legislature, but allows “non-sectarian” prayer. Our brief demonstrated to the judges the historical pedigree of the term “sectarian” to help realign its definition with its original connotation.

The Seventh Circuit then overturned the lower court’s decision.

Winston & Strawn LLP represented the Indiana legislature.

*Photo: First Prayer in Congress, September 1774, by: H.B. Hall.  Used by permission. 

Newdow v. Rio Linda Union School District

“This is about a lot more than just how school kids start their day. It’s about where the next generation thinks its rights come from – the Creator or the State.”
—Seamus Hasson, Becket’s Founder

Atheist activist continues attack on “under God” in Pledge of Allegiance

Just a year after his procedural defeat at the U.S. Supreme Court, atheist activist Dr. Michael Newdow made another attempt to remove the words “under God” from the Pledge of Allegiance—this time in California. In May 2005, Becket intervened on behalf of public school parents whose children sought to continue voluntarily reciting the Pledge in school.

After the federal district court sided with Dr. Newdow, Becket appealed the case to the U.S. Court of Appeals for the Ninth Circuit, which previously issued what the L.A. Times called one of its “most controversial opinions,” that the words “under God” in the Pledge of Allegiance were unconstitutional. In December 2007, the Ninth Circuit heard a lively argument in a packed courtroom that included several of Dr. Newdow’s boisterous supporters.

In the hearing, Becket founder Seamus Hasson argued that the phrase “under God” in American history protects rights, not violates them. Mr. Hasson demonstrated that historic appeals to “Nature’s God” in the Declaration of Independence, Washington’s Farewell Address, and Lincoln’s Gettysburg Address are not primarily religious but instead embody our Founding Fathers’ political philosophy. By adding “under God” to the Pledge of Allegiance in 1954, Congress not only contrasted mutually exclusive conceptions of human rights envisioned by the United States and the Soviet Union, but affirmed that our rights come from an authority higher than the state.

Ninth Circuit changes its mind—thanks to Becket

After considering the case for almost two and a half years, in March 2010, the Ninth Circuit reversed itself, affirming the constitutionality of the words “under God.” Remarkably, the same court that in 2002 ruled that saying “under God” was like saying a prayer, adopted Becket’s position that the Pledge is a statement of political philosophy.

Dr. Newdow has since made similar attempts in other states to alter the Pledge of Allegiance as well as to scrub the national motto “In God we trust” from U.S. currency. Becket continues to defend religion in the public square, arguing that “God” is not a dirty word that needs to be scrubbed from society.

To learn more about the case, listen to Becket’s Stream of Conscience podcast episode, Rights and Recitations.

Importance to religious liberty:

  • Public Square: Because religious exercise is natural to human beings, it is natural to human culture. It can, and should, have a place in the public square. Becket fights to assure free religious expression in public schools, including the right of students to voluntarily say the Pledge of Allegiance.

Morr-Fitz v. Blagojevich

Americans who work in the healthcare field often do so out of concern for their fellow citizens – their careers allow them to make a living and make a difference in the lives of those who need their help. Unfortunately, healthcare workers are increasingly being told by the government that they have to make a choice—abandon their religious beliefs or abandon their careers. Under the First Amendment, that is a choice no American should have to make.

Consider the policy Illinois imposed in 2005 to force pharmacists to sell emergency contraceptives, including “morning after” and “week after” pills. For Luke Vander Bleek and Glenn Kosirog, this requirement was troublesome because their religious beliefs prohibited them from selling these products.

The aim of the rule was clear from the outset. Governor Rod Blagojevich announced that its purpose was to stop religion from “stand[ing] in the way” of dispensing drugs, and to force pharmacies to “fill prescriptions without making moral judgments.” Governor Blagojevich announced that pharmacists with religious beliefs about these drugs should “find another profession.” VanderBleek and Kosirog had each spent more than twenty-five years building pharmacy careers. Being told to “find another profession” at mid-life because they had the wrong religious beliefs was an unwelcome mandate.

At trial, Illinois was totally unable to support its new rule. The state had no evidence of any person who had been unable to get the drugs in question. In fact, evidence showed that there were many neighboring pharmacies willing to sell the products, which were also available over the internet. Worse, the government admitted that pharmacies could avoid this rule for “common sense business” reasons, but not for religious reasons. Refusing to sell the drugs because you want to make more money was allowed; refusing to sell because of religion was not.

The pharmacists were represented in this fight for nearly seven years by Becket attorney Mark Rienzi. Ultimately the Circuit Court ruled the law was invalid for violating two state laws designed to protect religious liberty, as well as unconstitutional for violating the Free Exercise of Religion clause in the First Amendment.

In December 2012, Illinois declined to appeal, delivering a final victory for the pharmacists.

Even for those who disagree with the religious persuasion of the pharmacists, it is important to protect minority rights and honor America’s tradition of diverse opinions by upholding their right to Free Exercise.

*Becket handled the case on appeal, along with attorneys from ACLJ and WilmerHale, LLP.

Hindu Temple Society of North America v. New York Supreme Court

Venigalla v. Nori

In New York City, it’s common to hear about a hostile takeover of a corporation. What you don’t hear about every day is a hostile takeover of a Hindu Temple.

The Hindu Temple Society of North America is the nation’s oldest and most influential Hindu temple. But in 2004, it was the target of a hostile takeover attempt by six insurgents, some of whom rarely, if ever, attended the Temple. The insurgents filed suit in New York state court seeking an order putting them in charge of the Temple’s religious activities.

The New York state court system’s response to the takeover attempt was a forced restructuring of the Temple. Instead of allowing the Temple to govern itself in the traditional Hindu religious manner—which does not include a concept of “membership”—the New York courts tried to force the Temple to adopt a congregational structure similar to that of a Baptist church, where members elect leadership. In fact, since the Temple had no membership rolls, the state courts asked everyone who had signed the Temple’s visitor book if they wanted to be “members.”

To defend the Temple against this unprecedented invasion of its religious autonomy, Becket intervened in 2004, defending both the state court lawsuit and filing a lawsuit on behalf of the Temple, its Trustees, and several ordinary devotees of the Temple who wanted to keep the government out of the Temple’s affairs.

Becket argued in both lawsuits that the presiding judges had taken control of the Temple, stopped its devotees from worshiping the way they want, censored the Temple’s speech, and imposed a voting membership requirement, including the definition of who is a Hindu. If the state had gotten its way, it would have had the authority to decides which priests will be hired and what gods will be worshiped.

However, after four years of litigation, New York’s highest court—the Court of Appeals—ruled in favor of the Temple and against the idea that a Temple could be treated as if it were a congregation of believers.

In a twist of irony, this victory for religious freedom came in a place where that freedom was first invoked in North America. The Temple is located in Flushing, Queens, the birthplace of religious freedom in North America. The Flushing Remonstrance of 1657 is an important precursor to the First Amendment and one of the oldest expressions of religious freedom in the world. It reproved the Dutch colonial Governor Peter Stuyvesant for his attempts to ban Quakers, a reviled religious minority at the time. Bowne Street, on which the Temple stands, is named after John Bowne, the English resident of New Amsterdam whom Governor Stuyvesant banished from the colony for allowing Quakers to hold religious services in his home.

*Photo of Hindu Temple Society of North America.  Credit WikiCommons.

 

Conaway v. Deane

Nine same-sex couples in Maryland sued when they were denied marriage licenses, due to a Maryland law that defines marriage as between a man and a woman.  Becket filed an amicus brief addressing the impact that a wholesale change to the laws defining marriage would have on religious liberty.  Maryland’s highest court—the Court of Appeals—ruled that the marriage law was constitutional, and the definition of marriage in Maryland remained unchanged. Maryland’s Office of the Attorney General defended the law.

Living Water Church of God (Okemos Christian Center) v. Township of Meridian

One of the fundamental principles underlying “freedom exercise of religion” is the right to establish church facilities of sufficient size to meet a congregation’s needs.

For several years, Meridian Township, Michigan has blocked the Living Water Church of God from expanding its facility to carry out vital ministries of the Church. In August 2005, a federal district court held that the Township’s actions violated RLUIPA and stopped the Township from taking any further actions to prevent the Church from expanding its facility in order to accommodate its growing congregation and operate a Christian school.   The township appealed.

Becket lead the appeal at the Sixth Circuit, but unfortunately, the Court ruled that the township’s denial did not place a substantial burden on Living Water.

“At the heart of the matter is the right of any religious organization to practice its beliefs without government interference,” said Becket attorney Derek Gaubatz. “That includes protection from laws that unfairly stop church members from gathering together for basic activities like worship and religious teaching.”

 

Michele Curay-Cramer v. Ursuline Academy

When Michele Curay-Cramer, an English and religion teacher at the private, Catholic school Ursuline Academy in Wilmington, Delaware, came out publicly in favor in abortion, she was immediately terminated from her position teaching Catholic doctrine. More specifically, on the 30th anniversary of Roe v. Wade in January 2003, Curay-Cramer signed onto a full-page ad in the Wilmington News Journal praising the Roe decision and declaring her pro-choice position. Adding to the irony, that same day her employer sponsored a field trip for students to travel to Washington, DC to protest the Roe decision and declare the school’s pro-life position.

The ad conflicted with fundamental Catholic teaching on abortion, and when the school confronted Curay-Cramer with the ad, she declined to recant her views and was subsequently fired.

But she soon sued the school, and the case went first to the Equal Employment Opportunity Commission, federal district court in Delaware, and eventually the federal Third Circuit Court of Appeals. Becket represented the school and the Diocese successfully getting Curay-Cramer’s claims soundly dismissed on First Amendment grounds in 2006.

In dismissing Ms. Curay-Cramer’s complaint, Judge Kent Jordan of the Delaware federal district court was unequivocally clear on the religious rights of the school and the Diocese, saying:

“Short of a declaration that the Pope should pass draft encyclicals through the courts for approval, it is hard to conceive of a more obvious violation of the free exercise rights of the Catholic Church or a clearer case of inappropriate entanglement of church and state … It is not the place of this or any other court to say what system of beliefs constitutes ‘true’ Catholicism or makes for a ‘good’ Catholic. Ours is a system which, wonderfully, forbids any intrusion of the sort.”

Americans United for Separation of Church and State v. Prison Fellowship Ministries

Imagine thanking one of the most successful prisoner rehabilitation programs in the nation with a $1.5 million dollar plus fine. But a federal judge in Iowa, acting at the behest of the hyperseparationist group Americans United for the Separation of Church and State, did just that.

The Iowa InnerChange Freedom Initiative (IFI) is a comprehensive, faith-based pre-release rehabilitation program for prisoners that was designed by Chuck Colson’s Prison Fellowship Ministries. It has an exemplary record of successfully rehabilitating hardened criminals into contributing members of society. The program presents viable, cost-saving solutions for helping prisoners, something with which state and local governments often struggle. However, in 2006, after a lawsuit was brought by the Americans United for the Separation of Church and State, an Iowa federal judge ordered that the IFI program in Iowa be shut down, and that IFI and its affiliate, Prison Fellowship Ministries, repay the state of Iowa the more than $1.5 million which IFI had received for services over the previous six years.

The reasoning? According to the court, IFI is “pervasively sectarian,” and therefore simply cannot interact with the state. This discredited doctrine had already been rejected by the federal courts, making the ruling even more preposterous. After losing in trial court, Prison Fellowship contacted Becket and asked us to take on the appeal before the Eighth Circuit Court of Appeals. In 2007, we argued the case before an Eight Circuit panel that included former Supreme Court Justice Sandra Day O’Connor.

In a huge win for all faith-based programs, the Eighth Circuit reversed the most damaging part of the district court’s judgment, rejecting the idea that Prison Fellowship had to repay the amounts they had earned for providing rehabilitation services. Although political changes in Iowa resulted in an end to the program there, the result in this case ensured that Prison Fellowship could continue its ministries in many other state prison systems and continue to help many prisoners repent and rebuild their lives.

Benning v. Georgia

Ralph Benning is a Torah observant Jew who eats kosher food, wear a yarmulke, observes his faith’s specific holy days and performs religious rituals. He was an inmate in the Georgia prison system.

Benning asked a number of state and prison officials to provide him with a kosher diet and permit him to wear a yarmulke. When prison officials denied Benning’s requests, he had no choice but to file suit. Georgia moved to dismiss, arguing that the Religious Land Use & Institutionalized Persons Act (RLUIPA) was unconstitutional because (Georgia claimed) it exceeded the authority of Congress under the Spending and Commerce Clauses, and violated the Tenth Amendment and the Establishment Clause.

The district court dismissed some of Benning’s claims and concluded that RLUIPA was constitutional, but allowed that issue to be appealed. On appeal to the Eleventh Circuit, Judge Pryor, writing for a unanimous panel held that “RLUIPA was validly enacted under the Spending Clause and does not violate either the Tenth Amendment or the Establishment Clause of the First Amendment.”

After the case went back to district court, Georgia settled the case by creating a kosher dietary program for all observant Jewish prisoners, including Ralph Benning.

Guru Nanak Sikh Society of Yuba City v. County of Sutter

The Guru Nanak Sikh Society began its effort to build a Sikh temple when it applied for a conditional use permit for a property it owned  in Yuba City, California. The site was located in a residential zone designated for large lot single family homes, where the zoning ordinance permits churches and other religious institutions only with a conditional use permit.

County staff found that the project would be consistent with the county’s general plan and recommended approval of the application with conditions that would minimize potential conflicts with residences in the area. But on April 4, 2001 the County Planning Commission voted unanimously to deny the CUP application, responding to complaints from neighbors regarding “noise and traffic.”

So the Guru Nanak Sikh Society began searching for a different property. In 2002 they bought property in an area of the county zoned for agricultural land. The  Society applied for a conditional use permit seeking approval for expansion and use of an existing house as a Sikh temple. As with the previous application, the Society stipulated that no more than 75 people would occupy the facility at any one time.

Once again, the county staff found the proposed use consistent with the county’s general plan and recommended approval of the application. But once again, neighbors complained, citing traffic and property value concerns. This time, however, the Planning Commission approved the CUP on a vote of 4-3.

The complaining neighbors now appealed the Planning Commission decision to the County Board of Supervisors. County staff recommended that the Board deny the appeal and uphold the Planning Commission’s approval of a CUP. But following a public hearing the Board voted unanimously to deny the use permit.

On August 19, 2002, represented by Michael Barrette, the Guru Nanak Sikh Society filed suit against the county and members of the County Board in U.S. District Court, alleging more than 20 violations of state and federal law, including RLUIPA. On November 19, 2003, Senior Judge Lawrence Karlton issued a 47 page decision in which he found that the County has violated RLUIPA, and upheld the constitutionality of RLUIPA’s land use provisions.

“There can be no doubt that plaintiff’s challenge concerns ‘religious exercise’ within the meaning of RLUIPA,” Judge Karlton wrote. “Defendants argue that plaintiff has failed to satisfy its burden because it ‘does not identify a single religious belief mandated by its faith that is inhibited (much less, substantially burdened) on account of the use permit denial. . . . This argument flies in the face of both the record and common sense. Plaintiff’s permit application itself details the ways in which the temple is required to facilitate Sikh religious practices. . . . Congress’s decision to enact RLUIPA necessarily recognizes the fact that religious assembly buildings are needed to facilitate religious practice, and the possibility that local governments may use zoning regulations to prevent religious groups from using land for such purposes. It is for this reason that challenges of zoning ordinances are expressly contemplated by the statute. The use of the land does not have to be a ‘core religious practice.'”

On December 12, 2003, Sutter County filed a notice of appeal to the Ninth U.S. Circuit Court of Appeals.

On June 9, 2004, Becket filed an amicus curiae brief with the Ninth Circuit. The brief stated that the denial by Sutter County’s Board of Commissioners to issue a building permit to the Sikhs violated the federal Religious Land Use and Institutionalized Persons Act of 2000 (RLUIPA) because it “substantially burdened” the free exercise of religion.

The Ninth Circuit Court of Appeals followed Becket’s argument, holding that the Guru Nanak Sikh society had the right to build a place of worship in their neighborhood.

“This resounding victory for the Sikh group has nationwide implications for a wide range of cases dealing with religious land interests,” said Jared N. Leland, spokesman for Becket, “and it will echo especially loudly in California.”

Church of Christ in Hollywood v. Lady Cage-Barile

Lady Cage-Barile was a member of the congregation of Church of Christ in Hollywood, California, who disagreed with how Dr. Rodriguez, the church leader, and other leaders guided the church. Cage-Barile engaged in disruptive conduct on church premises, sometimes entering the church and following certain members, shouting that they were adulterers, agents of Satan, and demon-worshipers. She shouted at Dr. Rodriguez and church leaders, calling them Satan’s agents because they allow divorced and remarried persons to participate in church ministries.

Dr. Rodriguez then asked Cage-Barile to attend services at a different church — one where she would respect the leadership. In February 2002, he wrote a letter to Cage-Barile, informing her that her membership was terminated, that she could no longer participate in church activities or enter church premises, and that if she did enter the church she would be considered a trespasser.

But when Cage-Barile continued to disrupt worship services, the church filed for a temporary restraining order.

The trial court found that Cage-Barile had a constitutional right of free speech and if the court forced her exclusion it would entangle the court in an ecclesiastical dispute. Becket appealed the case and in May 2002, the court concluded that the church, like any nonreligious property owner, may decide whom to allow on its premises.

Smith v. Allen

Becket is committed to defending the rights of all religious faiths, even those unknown to most Americans. When an Alabama prison inmate requested to keep an Odinist meditation crystal while in prison, officials denied his request on multiple occasions; Becket intervened on his behalf after the District Court upheld the prison’s decision.

Though the Eleventh Circuit Court of Appeals elected not to provide the specific prisoner with his meditation crystal (due to some limiting factors unique to the case), it did affirm the general rights of prisoners to religious accommodations under the Religious Land Use and Institutionalized Persons Act (RLUIPA). Further, it afforded religious inmates the opportunity to assert this right when a lack of accommodation can be demonstrated to have caused a substantial burden to the inmate. Thus, independent of the specific issue at stake in the case, the religious rights of prisoners were broadly upheld.

This decision laid the groundwork for future religious liberty cases dealing with the freedoms of prisoners, and ensured that individuals who face legitimate burdens on their exercise of faith may seek relief through the judicial system.

Bronx Household of Faith v. The Board of Education of the City of New York

The Bronx Household of Faith is an inner-city church serving one of the roughest neighborhoods in New York City. Founded in 1971, it has spread hope in its local community for over forty years—serving local children, working with refugees, sponsoring neighborhood clean-ups, and providing emergency food and clothing.

But finding a church building in New York City isn’t easy. Land is expensive; rentals are scarce. For over a decade, the church had to meet in the pastor’s dining room.

Fortunately, New York City owns almost 1,200 buildings that sit empty on nights and weekends: its public schools. Each year, the City rents out empty schools to tens of thousands of community groups for any meetings that might be of interest to the community: Boy Scouts, drama clubs, taxpayer associations, senior citizen groups, sporting events, merchant associations, labor unions—you name it. In 2011 alone, the City issued over 122,000 permits for using the schools.

So Bronx Household, like tens of thousands of other community groups, applied to rent an empty school. Problem solved, right?

Wrong. City bureaucrats decided that letting a church meet in an empty school would be unconstitutional. So it banned religious worship services—and only religious worship services—from its empty schools. Other groups can still use the schools for singing, teaching, and discussion; but if the singing, teaching, and discussion is “religious worship,” it is banned. Of the fifty largest public school districts in the country, New York City is the only one that bans worship from empty schools.

Thus began a legal battle that has lasted almost 20 years. The church was represented by the Alliance Defending Freedom, and Becket supported the church at every level of the federal courts along the way, filing friend-of-the-court briefs in 2002, 2011, 2012, and 2014.

Unfortunately, the New York-based United States Court of Appeals for the Second Circuit upheld the City’s ban, and the Supreme Court declined to hear the case. But shortly after the case ended, Mayor Bill de Blasio announced that the City would open its public schools to churches. So for now, the City and the churches have reached a truce. And Becket stands ready to protect churches against government discrimination.

Missionaries of Charity v. City of Los Angeles

Missionaries of Charity is an organization founded by the late Blessed Mother Teresa of Calcutta, which now does sacrificial service in many countries, including the United States.  In addition to founding an organization for nuns, Mother Teresa founded a corresponding male group Brothers of the Missionaries of Charity.

In 1992, in the wake of riots in the area in April of that year, Missionaries of Charity Brothers bought and renovated a large house in a depressed neighborhood a little less than a mile west of the Los Angeles Convention Center. The Brothers used the home to minister to homeless young adults (mostly Hispanic) three days a week.

Between 60 and 85 young adults visited the home, known as “Nuestro Hogar” (“Our Home”), on any given day. In this safe, secure, non-institutional homelike residential setting, visitors find refuge from their lives on the streets, a hot meal (supplied by volunteers from area Catholic churches), and the opportunity to shower and clean their clothes. Priests are present from time to time to hear confessions and say Mass, and the Blessed Sacrament can be received in the home’s small chapel.

For nine years, the Missionaries of Charity Brothers pursued this mission to the homeless without incident or any objection from city officials. But in 2001, at the instigation of neighbors who had moved into homes nearby after the Brothers had established Nuestro Hogar, city officials decided that the Missionaries of Charity would have to apply for a conditional use permit and zone variance for their ministry there. The Brothers filed the application, but it was denied by the city’s assistant zoning administrator in May 2001, and an appeal to the Central Area Planning Commission was denied in August.

The Missionaries of Charity Brothers sued and the Becket Fund served as lead counsel.  The Brothers were able to obtain a stay pending resolution of a similar case. In 2006 the Ninth Circuit ruled that the Religious Land Use and Institutionalized Persons Act (RLUIPA) was constitutional. After that, the City never brought the case back to court.  In 2011, the Brothers moved out of the home and the case became irrelevant.  The Brothers were able to stay in their home and help the homeless as long as they had needed the land.

Elsinore Christian Center v. City of Lake Elsinore

For twelve years, a church in downtown Lake Elsinore, California, congregated and ran a soup kitchen as a ministry to those in need. In 2000, the church agreed to buy property from a school that had formerly been used as a canned food store and recycling center. When the church applied for a Conditional Use Permit, the city denied the request.

The Becket Fund stepped in and successfully represented the church to defend its right to use its own property. We argued that the city violated the First and Fourteenth Amendments to the United States Constitution and the Religious Land Use and Institutionalized Persons Act, and won a victory at the Ninth Circuit.

The ruling from the 9th Circuit Court of Appeals reversed the only judge in the nation to have ruled unconstitutional the Religious Land Use and Institutionalized Persons Act of 2000.

“It erases any doubt as to the constitutionality of RLUIPA, at least for the land use portion,” said Becket Fund lawyer Roger Severino.

Congregation Kol Ami v. Abington Township

Since its founding in 1994, Congregation Kol Ami, a Reform Jewish synagogue, has held worship services and other religious activities at a variety of temporary locations in the greater Philadelphia area.  In 1997, it began searching for a permanent house of worship, and in early 1999, it began negotiations for the purchase of a property owned by a Catholic order of nuns.

In March 2001, the Abington Township Zoning Hearing Board refused to allow the congregation to use the facility for religious purposes, denying permission to continue “the prior nonconforming religious use of the Sisters’ property,” despite the fact that it had granted such permission just five years earlier to a different religious group based on the same set of facts. These modified township zoning laws resulted in an unreasonable burden on religious freedom. Furthermore, during hearings on Congregation Kol Ami’s application, some neighbors objected to the congregation’s move, with one stating flatly, “I don’t want a synagogue in my backyard.”

In April 2001, Becket represented Congregation Kol Ami in a lawsuit against Abington Township for discrimination against Jewish places of worship.

After prevailing in court, Kol Ami was able to settle the case on favorable terms.

Town of Foxfield v. Archdiocese of Denver

In 1998 Monsignor Edward Buelt was designated the first pastor of Our Lady of Loreto parish in the Archdiocese of Denver.  The parish adapted a small separate building, intended for the rectory, for use as a chapel while preparations for building a permanent church across the street were ongoing.  At the urging of a few neighbors living near the rectory, the Board of Trustees of the Town of Foxfield adopted a bizarre ordinance (“Ordinance No. 3”) on March 22, 2001 which makes it unlawful to park more than five motor vehicles for more than fifteen minutes within 1,000 feet of a private residential property on more than two occasions during any thirty day period.

After receiving complaints concerning the church’s parking, the Town filed a lawsuit asking the Arapahoe County District Court to issue a permanent injunction and a declaratory judgment against the Archdiocese.  On August 1, 2002, the Archdiocese filed a motion arguing that Ordinance No. 3 violates the Religious Land Use and Institutionalized Persons Act of 2000 (“RLUIPA”), Colorado’s “Freedom to Gather for Worship Act,” and the U.S. and Colorado constitutions and is thus void and unenforceable.  The Town filed a cross motion arguing, among other things, that RLUIPA is unconstitutional.

The Archdiocese was represented by the law firm of Rothberger Johnson & Lyons, and in 2002 The Becket Fund for Religious Liberty joined the case in an “of counsel” capacity, bringing expertise in constitutional law and RLUIPA.

The trial court rejected the Archdiocese’s RLUIPA defense, and The Becket Fund, along with a diverse coalition of religious and civil rights organizations filed an amicus curiae brief in the Colorado Court of Appeals that sought a reversal and defended the constitutionality of RLUIPA.  In August 2006 the Court of Appeals’ decision handed the Archdiocese a major victory by allowing the church’s RLUIPA claims to go forward, noting that “Ordinance No. 3” was not “neutral and generally applicable”.   In May 2007 the Court of Appeals’ ruling was upheld when the Supreme Court of Colorado denied the Town of Foxfield’s petition for Writ of Certiorari.

 

Anonymous Iranian Christian Family

In a number of Middle Eastern countries, conversion to a religion (other than the prevailing strain of Islam) is a crime punishable by death. In countries with such laws, Christians and other religious minority groups are forced to practice their faiths in secret or risk unthinkably severe reprisal.

Tragically, those who manage to escape such authoritarian regimes and reach America aren’t guaranteed safety, thanks to an immigration bureaucracy that frequently overlooks the needs of asylum petitioners.

One such case, dealing with the flight of a Christian family from Iran, was argued and won by Becket. Having fled to the United States in 1999, the family sought the right to remain in America. In 2000, their petition was denied, followed by a second denial in 2003.

In hearings before the relevant immigration authority, Becket demonstrated that the family would be unable to openly practice their Christian faith in Iran and would likely be subject to religiously-motivated persecution. In keeping with U.S. laws and the requirements of the United Nations Convention Against Torture, the Iranian family was allowed to remain in the United States, where they may freely practice their religion in peace.

Thanks to the work of Becket lawyers, these immigrants have now been liberated from the looming threat of deportation and execution in Iran. However, we must keep their identities a secret because of the risk of reprisals.

Lighthouse Institute for Evangelism v. City of Long Branch

The Lighthouse Mission has been battling with the City of Long Branch, New Jersey since 1994, seeking permission to provide social services and conduct worship services in a building at 162 Broadway. The Lighthouse Mission’s Rev. Kevin Brown found that he was unable to persuade city zoning officials to consider granting a variance that would allow the proposed uses in the district in which the building is located. A Baptist congregation had been engaged in similar activity in rented space located directly across the street.

A suit was filed in Monmouth County Superior Court on June 8, 2000, charging the city with violations of the U.S. and New Jersey Constitutions, the Civil Rights Act of 1871 and the Fair Housing Act. Becket submitted an amicus brief in the case on May 7, 2001.

After a series of appeals to the Third Circuit Court of Appeals, one of the two city ordinances in question was held to be constitutional, while the other was not – a partial victory for the Lighthouse Mission.

ACLU of New Jersey v. Township of Wall

The Supreme Court has long upheld the right of local governments to display traditional holiday scenes containing both religious and secular symbols. Unfortunately, opposing groups have continued to challenge public holiday displays during the Christmas and Hanukkah season.

In 1998, Wall Township in New Jersey set up a holiday display containing a crèche with traditional figures, a lighted evergreen tree, two decorated urns, and four snowman banners attached to light posts. The ACLU sued on behalf of two clients, claiming that the display was an unconstitutional establishment of religion. The following holiday season, the town again exhibited a holiday display. This time including a donated menorah, candy cane banners rather than the less prominent snowman banners, a larger evergreen tree, and two signs reading: “Through this and other displays and events through the year, Wall Township is pleased to celebrate our American cultural traditions, as well as our legacy of diversity and freedom” and “Merry Christmas, Happy Hanukkah.” Yet such inoffensive messages were still unacceptable to the ACLU and its clients, who requested that the court immediately order the removal of the display.

Luckily for holiday cheer and common sense, the trial court ruled that the display was constitutional and the Third Circuit on appeal rejected the argument that the ACLU’s clients had actually suffered any injury. This was a decisive victory for supporters of the religion in public life and the Constitution alike.

In the words of Becket’s founder Seamus Hasson, communities like Wall Township are now free to continue celebrating the significance of holidays and observances “from Christmas to Hanukkah, St. Patrick’s Day to Ramadan, Columbus Day to Passover, and Independence Day to Molly Pitcher Day.”

Wyoming Sawmills Inc. v. United States Forest Service

Medicine Wheel is a sacred prehistoric stone circle about 80 feet in diameter that was constructed by the aboriginal peoples of North America.  Although the age of the structure is unknown, archaeological evidence indicates that human presence in the area goes back for 7,500 years or more.

Medicine Wheel remains a site of religious and cultural importance to the various Native American tribes in the region, who have gathered there for religious and other purposes for centuries.

In 1996, the Forest Service formulated a Historic Preservation Plan (“HPP”) to preserve the Medicine Wheel landmark and other valuable historic sites in the vicinity and make them accessible to both Native Americans who regard the sites as a sacred part of their culture and to the many interested visitors who travel to the mountain each year.

However, a private sawmill corporation wanting to use the property for commercial purposes, sued the forest Service over the Historic Preservation Plan claiming the accommodation for religious exercise of Native American faiths violated the Establishment Clause.  The sawmill lost at the district court level, then appealed the case to the 10th Circuit.

Enter Becket. Bringing together a vast coalition of Christian, Jewish, and Muslim organization, Becket filed an amicus brief emphasized that it is constitutional—even laudatory—for government to accommodate the religious practices of its people. Additionally, that this is a legitimate secular purpose of civil government.

The 10th Circuit ruled for protecting the sacred Indian sites, dismissing the sawmills claims of First Amendment violations.

The U.S. Forest Service was represented by the Department of Justice and the U.S. Attorney’s Office. Baldwin, Crocker & Rudd and the Association on American Indian Affairs defended Medicine Wheel.

*Photo  Credit: National Register of Historic Places

Fraternal Order of Police v. City of Newark

Police officers who serve their city and their faith

Faruq Abdul-Aziz and Shakoor Mustafa are devout Sunni Muslims whose faith requires them to grow a beard. For over a decade, they served as police officers in the Newark Police Department while maintaining a beard without incident. In 1999, however, the Chief of Police decided to enforce a 1971 policy requiring officers to be clean-shaven. But this policy exempted those who had medical reasons for not shaving. The policy even permitted mustaches and sideburns, and allowed officers to wear beards when undercover. Yet it did not allow beards for religious reasons, so the department initiated disciplinary actions against the Muslim police officers.

Unanimous victory for people of all faiths

Becket works to ensure that when governments grant accommodations for non-religious reasons, they provide the same accommodations for religious reasons as well. In this case, the City of Newark had no justification for its policy requiring religious police officers be clean-shaven when it allowed officers to have beards for numerous other reasons. Mr. Aziz and Mr. Mustafa were forced to choose between their faith and careers—a choice no American should have to make. So instead, they  went to federal district court seeking protection from this unconstitutional choice, and they won.

Then the city appealed. In June 1998 Becket president Seamus Hasson argued the case before the U.S. Court of Appeals for the Third Circuit, supported by a group of amici including the ACLU and the Anti-Defamation League. On March 3, 1999, the Third Circuit unanimously ruled in favor of the officers, stating that the department’s policy violated their religious freedom under the First Amendment. Then-Third Circuit Judge Samuel Alito wrote the opinion, holding that the city’s grooming policy created a “categorical exemption for individuals with a secular objection but not for individuals with a religious objection,” and was thus subject to the highest form of scrutiny, which the city failed to satisfy.

Victorious, the officers were able to continue serving without violating their faith. Their case set an important precedent for people of all faiths who’d might otherwise be forced to choose between their career and their religion.

On October 4, 1999, the Supreme Court denied the city’s petition for certiorari.

Importance to religious liberty:

  • Individual freedom: Religious freedom protects the rights of individuals to observe their faith at all times, including in the workplace. No American should have to choose between their career and following their religious beliefs, especially those who serve on the police force.
  • Public Square: Because religion is natural to human beings, it is natural to human culture. It can, and should, have an equal place in the public square.

Hood v. Medford Township Board of Education

The Bible: A first grader’s favorite book to read to his class

In 1996, a 1st grade teacher at Haines Elementary School in Medford Township, New Jersey asked her students to choose a story from a favorite book to read aloud in class. Zachary Hood chose to bring his children’s Bible so he could read “A Big Family,” a story in which two brothers, Jacob and Esau, reunite. The story met all the teacher’s requirements regarding complexity and length. Yet after reviewing the story, the teacher refused to allow Zachary to read it to his classmates because she thought his religious speech should be banned from the classroom.

Becket defends religious speech in the classroom

When the Board of Education defended the teacher’s discrimination and censorship, Zachary’s mother Carol sued the Medford Township Board of Education arguing that the school violated Zachary’s First Amendment rights to free speech and religious liberty. After a federal district court sided with the Board of Education and the Third Circuit Court of Appeals affirmed the decision, Becket stepped in and obtained a rehearing. In February 2000, the full Third Circuit heard oral argument, and later the sharply divided court issued a split 6-6 decision, leaving in place the district court’s ruling against Zachary’s right to read his Bible.

When the Supreme Court declined to hear the case, Becket continued pursuing Zachary’s lawsuit against the Board of Education on a related issue that had become part of the case: a religious Thanksgiving poster Zachary had made that was taken down from his classroom’s walls. In November 2002, the Township agreed to settle the case and pay an award to Zachary and his mother.

The government upholds students’ rights in the classroom with “Zach’s rules”

In response to our lawsuit, the U.S. Department of Education  unequivocally confirmed that students retain their free speech and religious liberty while in the classroom, , issuing official guidance in February 2003 that “students may express their beliefs about religion in homework, artwork, and other written and oral assignments free from discrimination based on the religious content of their submissions.” At Becket, they’re known as “Zach’s Rules.”

Importance to Religious Liberty:

  • Education: Students don’t lose their First Amendment rights when they enter the classroom. Freedom of conscience includes the right to believe, express beliefs, and live according to one’s conscience in private and in public, at home and in school.
  • Public Square: Because religion is natural to human beings, it is natural to human culture. Religious expression should not be treated as dangerous expression, scrubbed from society. It can, and should, have a place in the public square, including public schools.
  • Free Speech: The First Amendment protects our right to speak freely on issues without fear of government censorship or punishment, even when, and especially when, that view is unpopular.

Bear Lodge Multiple Use Assocation v. Babbitt and Cheyenne River Sioux Tribe

Several Native American tribes, including the Cheyenne River Sioux of Wyoming, had worked with the National Park Service to make arrangements to practice their ancient Lakota rituals undisturbed every June on sacred grounds at Devil’s Tower National Monument in Wyoming. The area also happens to be quite popular for rock climbers and visitors, so the Park Service implemented a sensible plan that discouraged rock climbing during June, posted signs marking the sacred ground, and started a cultural education program that informed visitors of Native American culture and religion.

But a group of climbing guides sued the Park Service, arguing that the efforts unconstitutionally made the Lakota religion an official state religion in Wyoming. Becket, along with a group of civil liberty and religious organizations, fought back with an amicus brief on behalf of the tribe. The Tenth Circuit Court of Appeals, dismissed the case, finding that the climbers had failed to identify a personal injury and consequently had no standing to bring the case.

Cases like this are important because it is admirable when governments make a conscientious effort to protect religious minorities. Yet the same arguments used by the climbers, while seemingly absurd, are used to challenge studying religious texts in high school history or English classes, or exhibiting religious elements in local cultural festivals and displays. But the religious aspects in our culture and history are what make our society great.

Cheyenne River Sioux Tribe (Steven Emery, Thomas J. Van Norman), the Indian Law Resource Center and the Law Office of John Schumacher, LLC represented the tribes.

Bauchman v. West High School

Can school choirs sing songs that include religious texts? The law says ‘yes’

Richard Torgerson was a music teacher who led choir at West High School in Salt Lake City, Utah. Every year Mr. Torgerson arranged school concerts throughout the year where students would perform a variety of songs that reflected the diversity of the community’s culture and heritage. In addition to secular songs, he often included spiritual songs with a Judeo-Christian origin. Mr. Torgerson made clear that the religious songs were optional to perform, and that nonparticipation would not affect a student’s grade in any way.

But in 1995, a student sued the school, challenging the music director’s decision to include the religious songs in the school Christmas concert. Becket stepped in on behalf of other students and their parents to defend the school’s decision to foster cultural and religious diversity in its musical choices.

In federal court, Becket argued that, given the prevalence of religious themes and text in Western music, it is simply natural for a rich and diverse music curriculum to include music with religious references. Religious freedom, as understood by our nation’s founders, means that religion is a natural part of human culture and occupies a natural and proper place in the public square. Public schools are not required to scrub their curricula of any reference to religion. To do so would be to deny students valuable educational materials.

The courts agree with Becket: including religious songs does not violate the U.S. Constitution

In September 1995, the federal court agreed, ruling in favor of West High School and dismissing the student’s lawsuit. The student appealed to the Tenth Circuit Court of Appeals, which again ruled in favor of the high school on December 18, 1997. The court ruled that the student’s allegations were insufficient to support her attack on the song selections, given the obvious secular purposes of the Christmas concert, as well as the fact that the religious songs were completely optional for the students. Furthermore, the court saw no reason to conclude that the selection of religious songs was illegal simply because they contained views different from the student’s own. The Supreme Court declined to take up the student’s case, ensuring that religious music could continue to be part of the public square and to celebrated as part of America’s diverse culture.

Importance to religious liberty

  • Education: Public schools are not required by the U.S. Constitution to scrub their curricula of any reference to religion. To do so would deny students valuable educational materials that reflect our nation’s diverse culture.
  • Public square: Religion is a natural piece of human culture and has a natural place in the public square. Religious references cannot be confined to private spaces just because there are those who disagree with them.

ACLU of New Jersey v. Schundler

Every year, Jersey City sponsors celebrations ranging from Ramadan Remembrance Day, Hindu and Buddhist parades, and scores of other parades, festivals, proclamations and displays celebrating the varied cultures and ethnicities of the community, which is one of the most diverse in the United States. Consistent with this tradition of pluralism, during the holidays Jersey City sought to display a menorah, a crèche, a Christmas tree, and a sign stating that this display was part of the broader celebration of diversity by the City held throughout the year.

Following a challenge by the ACLU — and a defense by Becket — the U.S. District Court in Newark ruled that the menorah, tree, crèche, and sign were unconstitutional. However, it held that the display would be constitutional if it included a Santa Claus, a sleigh, and a snowman. So the next year Mayor Bret Schundler erected a display designed to comply with the District Court’s request, adding a Santa with a sleigh and a snowman near the crèche, and putting several Kwanzaa symbols on the evergreen tree. But even this wasn’t good enough for the ACLU, which tried again to take down the revised display.

Following several years of back-and-forth court battles, the Third Circuit Court of Appeals accepted Becket’s argument, ruling that Jersey City’s display was constitutional because it had explanatory signs and secular symbols. The Court also specifically rejected ACLU’s argument that a crèche may never be displayed under any circumstances in front of a seat of government. The decision was a victory for the ability of local governments to recognize the religious aspects of culture in the public square.

Stark v. Independent School District 640

Because Plymouth Brethren object to the use of modern technology in school curriculum, school district officials have traditionally allowed them to leave the classroom whenever the teacher would use a TV, VCR, CD players, and the like. As is standard procedure, when parents—for whatever reason, religious or not—object to a particular feature of the district curriculum, officials will seek to modify the curriculum to meet their objection or else will exempt their children from the curriculum altogether.

In 1992, some Brethren parents approached district officials and asked whether they would be willing to reinstitute a K-6 school in a vacant school building. The owner offered to lease the old school building that he now owned on terms that would make the school financially feasible to the district.

The district said that it would be so willing, so long as the school was open to all children and not just Plymouth Brethren. Several Minnesota citizens utilizing taxpayer standing filed suit against the district, claiming that the creation and operation of the new school would violate the Establishment Clause and the Minnesota Constitution.

The district court agreed. However, on appeal, the Eighth Circuit reversed the lower court and reasoned: “No religious instruction takes place at the Vesta school, and there is no expenditure of public funds in support of the teaching or promulgating of religious beliefs. Accordingly, we conclude that no violation of the state constitution has occurred.”

Thanks to the Becket Fund’s work, the Plymouth Brethren’s children are free to learn and thrive in an environment conducive to their exercise of religion. This case is further ammunition in the battle to give individual schools and parents the power to craft innovative solutions for educating their young people.

Creatore v. Trumbull

Celebrating the Season on the Green

The public green in the town of Trumbull, Connecticut is used year after year to host a wide variety of events, both religious and secular, including an annual art fair, an international food festival, Veteran’s and Memorial Day commemorations involving religious content and the laying of a wreath, and a National Prayer Day. For many years, a Menorah and a Christmas tree have also stood together on the green during the holiday season.

In November 1993, Donald Creatore and the Knights of Columbus, a Catholic fraternal organization, requested permission from town officials to place a nativity display on the public green next to the town hall of Trumbull, Connecticut. Even though there was already a Christmas tree and a Menorah on display, town officials denied their request, claiming that the application was too late.

Wasting no time, Creatore submitted an application to display the nativity scene for the next holiday season in early 1994. This time, he received a letter from town officials granting permission. Creatore and the Knights submitted plans to the Town Building Official for approval, which was approved in August. Creatore and the Knights made eager plans to place the display.

The city censors a Christmas crèche

Three days before the display was set to be placed—and seven months after permission was granted by the town—officials called Creatore to revoke his permission. Creatore was told that he would no longer allow the display because it communicated a religious message, and that he was concerned that other individuals might oppose it.

All the while, the Christmas tree lit up the green.

Becket defends diversity of displays

Becket stepped in and took their case to court. The district court ruled against Creatore and the Knights, and after their appeal, the Second Circuit Court of Appeals also ruled against them. Finally the U.S. Supreme Court protected their right to display a crèche.

C.L.U.B. v. City of Chicago

Many Chicago churches are stuck between a rock and a hard place. Or rather, between a zoning official and a small space.

Chicago zoning law allows churches in residential areas, but churches and other houses of worship are allowed in business and commercial zones only if they are granted a special use permit, requiring that they go through a complicated and prohibitively costly process. Yet such permits are often denied because of the opposition of the local alderman or other political factors. And many churches argue that it is “almost impossible to find a parcel of vacant land large enough to build a church in a residential zone” in the city today.

So in 2000, C.L.U.B. (Civil Liberties for Urban Believers), an association of 40 churches in the Chicago area, sued the City of Chicago, arguing that the city’s zoning laws violate the U.S. Constitution, the Illinois Religious Freedom Restoration Act (RFRA), and the Religious Land Use & Institutionalized Persons Act (RLUIPA) because they burdened churches wishing to occupy property in the city. They argued churches had a harder time getting approved than “clubs and lodges,” “meeting halls,” and “recreation buildings and community centers” – none of which need “special use permits.”

Mauck & Baker represented C.L.U.B. In June 2002 Becket filed an amicus brief in the Seventh Circuit Court of Appeals on behalf of Calvary Chapel O’Hare, supporting C.L.U.B. The U.S. Justice Department intervened in the case as well, and also defended RLUIPA, which the lower court had rejected as unconstitutional.

In August 2003, in a 2-1 decision, the Seventh Circuit panel agreed with district court, finding no “substantial burden” placed on churches. Apostle Theodore Wilkinson, Chairman of C.L.U.B., released this statement in response:

“The forty (40) churches in C.L.U.B. and certainly people of all faiths throughout Chicago are outraged by the majority opinion which neuters the Religious Land Use and Institutionalized Persons Act passed unanimously by Congress in 2000. Also alarming is the Court’s conclusion that Chicago’s religious assemblies have no free speech protection from zoning laws. The majority opinion would apparently extend free speech protection to religious assemblies only if they allowed live nude dancing. The freedoms of speech, religion and assembly of all Chicagoans have all been trumped by aldermanic discretion.”