In this podcast, we discuss the end of the Supreme Court’s term, which included a number of important cases related to law and religion–Bostock, Espinoza, Our Lady of Guadalupe, and Little Sisters of the Poor. We take a big picture, thematic approach to these cases, talk about who won and who lost, and speculate about what these and future cases mean for the ongoing conflicts between what we call “Progressives” and the “Traditionally Religious.” Listen in!
A point of personal privilege and congratulations to Mark, whose article, Severability in Statutes and Contracts, 30 Ga. L. Rev. 31 (1994), was cited by Justice Gorsuch in his opinion concurring in the judgment in part and dissenting in part in today’s Supreme Court case, Barr v. American Association of Political Consultants! The case is about the constitutionality of Congress’s regulation of “robocalls” and whether the offending part of the statute could be severed.
The American and French Revolutions are often thought of as entirely distinct types. But was there a connection? Here’s a little cold water thrown on the claim of distinctiveness by Tocqueville, from The Old Regime and the Revolution (201, Furet & Melonio, eds):
Our revolution has often been attributed to that of America: in fact, the American Revolution had a lot of influence on the French Revolution, but less because of what was then done in the United States than because of what was being thought at the same time in France. While in the rest of Europe the American Revolution was still nothing but a new and unusual fact, among us it only made more evident and more striking what we thought we already knew. It astonished Europe; here, it completed our conversion. The Americans seemed merely to apply what our writers had thought of: they gave substantial reality to what we were dreaming about….
The writers not only furnished their ideas to the people who made the Revolution; they also gave them their own temperament and disposition. Under this long training, in the absence of any other directors, in the midst of the profound practical ignorance in which they lived, the whole nation ended up adopting the instincts, the attitudes, the tastes, and even the eccentricities of those who write; with the result that when the nation finally had to act, it brought all the habits of literature into politics.
When we study the history of our Revolution, we see that it was carried out in precisely the same spirit in which so many abstract books on government are written. The same attraction for general theories, for complete systems of legislation and exact symmetry in laws; the same contempt for existing facts; the same confidence in theory; the same taste for the original, the ingenious, and the new in institutions; the same desire to remake the whole constitution all at once, following the rules of logic and according to a single plan, rather than trying to fix its various parts. A frightening sight! For what is merit in a writer is sometimes vice in a statesman, and the same things which have often made lovely books can lead to great revolutions.
Happy Independence Day…
Here is the “Professors Panel” (video and audio) from the joint Journal of Catholic Legal Studies and Center for Law and Religion symposium on the history and future of Catholic legal education. Our panelists were Professors Angela Carmella, Teresa Collett, Richard Garnett, Jeffrey Pojanowski, and Amy Uelman. It was a pleasure to host this conference on the forthcoming book on the subject by Professors John Breen and Lee Strang.
On February 14, 2020, the Journal of Catholic Legal Studies and the Center for Law and Religion co-hosted a conference on a forthcoming book by Professors John Breen (Loyala University Chicago) and Lee Strang (University of Toledo), “A Light Unseen: A History of Catholic Legal Education.” The symposium consisted of a “Deans Panel” and a “Professors Panel.”
Here is the audio of the Deans Panel, featuring very interesting commentary on the state and future of Catholic legal education from Deans Kathleen Boozang (Seton Hall), Marcus Cole (Notre Dame), Vincent Rougeau (Boston College), Michael Simons (St. John’s), William Treanor (Georgetown), and Robert Vischer (St. Thomas).
Professor Mark David Hall has this review of The Cambridge Companion to the First Amendment and Religious Liberty, edited by Professors Michael Breidenbach and Owen Anderson. I was pleased to contribute a chapter to the book.
I have a follow-up post at Mirror of Justice to the post immediately below. A bit:
But as the crisis reaches a second stage–an emergency of a different kind, now a more chronic or enduring condition–and as discretionary government decisions are made both as respects relaxing the closures and prosecuting violations of rules, the powerful psychological draw of equality as equal treatment starts to assert itself. Discretionary decisions require discrimination, and it’s at this point that considerations of unfairness become stronger in people’s psyche.
The trouble is that resentments about unequal treatment depend upon other, deeper judgments about the nature and value of various kinds of human activities. These judgments are signaled by the use of terms like “essential” but they aren’t really resolved by them. Partisans of one or another sort of human activity or way of life then develop arguments for distinguishing the truly essential from the less essential, but these are invariably thought to be spurious or worse by partisans of another sort of human activity or way of life. The arguments about equality really are only cover for other sorts of arguments that it would not be possible to resolve without the rhetorical appeal to equality. The real disagreements go not only to different ways of life, but to different conceptions of the good or goods of any particular human activity. Consider religious observance. If one’s view is that all of the true goods of religious observance can be obtained individually, at home, in solitary prayer in front of a screen, then one will think that distinguishing between churches and liquor stores–treating the goods of the human activities that these places foster unequally–is perfectly justified. But if one’s view of the true goods of religious observance is very different, then one will not accept these arguments.
Around the world, clashes between religious groups and civil authorities are rapidly escalating in response to the Coronavirus-related shutdowns and policies. As Mark and I noted in our most recent podcast, one of the problematic features of these conflicts is that they become more acute just as the earliest and most extensive shutdown policies begin to ease. Once we enter the period of discretionary decision-making, the unity in the face of danger that we saw in the earliest period of the crisis begins to fragment, and the old fault lines reappear.
See, for example, this stunning video taken a few days ago of a priest officiating a Mass in Gallignano, Italy, who was confronted several times by a policeman at the behest of the local mayor and ordered to cease the Mass, disperse the congregants, and put on a mask.
By the priest’s telling, there were 14 people in the church at the time, well spread out. The priest tells the policeman, “All right, I’ll pay the fine, or whatever there is to pay.” The priest goes on several times to decry the abuse of power of the local government. Italy, I am informed by my friends and colleagues, has decided on a date certain to reopen several parts of the country, including museums. Not so for churches. But the public-health related reasons for the political decision to distinguish between churches and museums have not been made plain.
See also the new decision by New York City Mayor Bill de Blasio to arrest those who violate the social distancing rules. Yet the way the Mayor put it in the following tweet yesterday seems to single out “the Jewish community” as somehow specially subject to the order. Or perhaps it’s religious groups generally.
I have seen images on the news of Orthodox Jewish groups congregating in Brooklyn. But I have also seen images of people gathering to watch airplanes flying around, congregating in parks, and not keeping to the social distancing rules in other public places like stores and subways. Yet the mayor didn’t see fit to single out these communities as specially problematic and perhaps specially subject to the new arrest policy. There are other controversies, too, that–whether they ultimately turn out to be justified criticisms of the mayor or not–contribute to the heightening anger and sense of unfairness.
UPDATE: When I posted, I had not seen this New York Times story, which contains the following response to de Blasio’s tweet:
Chaim Deutsch, a City Council member who represents a section of Brooklyn with a large Orthodox Jewish population, expressed anger and disbelief on Twitter, writing, “This has to be a joke.”
“Did the Mayor of NYC really just single out one specific ethnic community (a community that has been the target of increasing hate crimes in HIS city) as being noncompliant??” Mr. Deutsch wrote. “Has he been to a park lately? (What am I saying – of course he has!)”
I do not say that these policies and political judgments are not justified. They may well be necessary. But political decisions about who gets to “reopen” and who does not, or who gets targeted for arrest and who does not (decisions that are said by politicians to depend on that all-powerful modern criterion, “health”) will come under increasing scrutiny in the coming weeks and months and are likely to be the subject of increasing anger. It’s a dangerous moment, in my view.
I was delighted to participate last week in this conference on “Constitutions, Peoples, and Sovereignty,” organized by Professor Jeff Pojanowski and co-sponsored by Notre Dame’s Program on Constitutional Structure and the Oxford Programme for the Foundations of Law and Constitutional Government. The conference was a day of discussion about a series of papers, one of which was my First Amendment Traditionalism.
This volume is now available for purchase, with many worthwhile and interesting contributions. I have an essay in here as well, The Two Separations.
Check it out!