Freedom of Religion — Beliefs and Actions

Because religious faith is, arguably, the quintessential example of our right to privacy, to say nothing of its prominent place in our First Amendment, throughout our history court cases involving the free exercise of religion have been handled with great trepidation and with particular care.  One of the milestone “free exercise” religion cases, Davis v. Beason, was decided by the Supreme Court this week (Feb. 3) in 1890. 

The case arose after Congress passed legislation that made polygamy a felony and prohibited polygamists from voting.  In Idaho, where Samuel Davis lived, a similar law was passed requiring all residents voting in elections to swear they were neither bigamists nor polygamists.  Thus when Davis, a Mormon polygamist, was convicted of falsely swearing he was not one — thereby revoking his right to vote — he sued, claiming the law violated his right to the free exercise of his Mormon religion.

The Supreme Court unanimously upheld the Idaho law, and in his opinion Justice Stephen Field wrote, “Bigamy and polygamy are crimes by the laws of all civilized and Christian countries.  They tend to destroy the purity of marriage relations, to disturb the peace of families, to degrade woman and debase man.”

Which is more of an observation than a legal ruling, but Field added that the free exercise clause in our First Amendment was not designed to shield a person from laws that punished citizens for acts, including religious-based acts such as polygamy, that are “inimical to the peace, good order and morals of society.”  Field added that while laws “cannot interfere with mere religious belief and opinions, they may [interfere] with practices.”

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The Death Penalty – Yes and No

Is the death penalty unconstitutional because it violates the 8th Amendment’s prohibition against “cruel and unusual punishment”? According to the U.S. Supreme Court the answer is “Yes” — and “No.”  In other words, “It depends.”

In Furman v. Georgia, which was decided this week (June 29) in 1972, the Supreme Court ruled that the death penalty was unconstitutional and did violate the 8th Amendment because it was applied in “arbitrary and capricious ways.”  African-Americans and other minorities, the court noted, were much more likely to get the death penalty than whites, not only because of the color of their skin but also because (often a result of the color of their skin) of the quality of their legal representation.

William Furman, the defendant in the case, was (literally) a case in point.  While Furman was burglarizing a home, he tripped while trying to flee and his gun accidentally went off, killing a resident. He was tried for murder, found guilty, and the jury gave him the death sentence.  But as the Supreme Court noted, accidental shootings would not normally merit a death sentence, especially if the defendant was white.  Thus was Furman’s sentence “arbitrary and capricious.”

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The Magna Carta (The Great Charter)

We generally acknowledge that the United States — a nation based on individual freedom, natural rights, the rule of law, separation of church and state, and popular sovereignty — was founded on three great documents: The Declaration of Independence, the Constitution and the Bill of Rights.

We should include a fourth. That document was signed this week (June 15) in 1215, in Runnymede, an English meadowland near London.  It was called the Magna Carta — the “Great Charter” — and arguably no other document was more important to the development of English common law and ultimately our own Constitution and Bill of Rights.

Interestingly the document was signed under duress. England’s King John, the brother of the great King Richard the Lionhearted, had proved to be such an inept monarch that  his own barons had revolted against him, even threatening armed rebellion if John did not agree to “sign” — actually put his seal on — a document , the Magna Carta, that spelled out clear limits to his powers.

First among those limits was John’s power regarding the Catholic Church.  In signing the Magna Carta, John agreed that the church was separate from his realm and immune to his will.  This was a radical break at the time because in most of Europe, certainly in Catholic France and Spain, the king’s influence on the church was considerable.

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