1.  "... there are more churches, synagogues, temples, mosques per capita in the United States than in any other nation on earth: one for about every 865 people." (Source: Sheler, Jeffery L., "Mysteries of Faith: The Ways of Worship," U.S. News & World Report, November 2003, p 7.)
2.  Freedom House: Since 1978, Freedom House has been evaluating the degree of political freedom for elections and the level of civil rights that exist in the countries of the world. Freedom House's annual report is widely used by scholars and politicians as the authoritative source for evaluating civil freedoms. In the case of religious liberty, Freedom House uses 12 criteria for evaluating the degree of religious freedom in each country, such as, it is "constitutionally guaranteed ... legally guaranteed ... applies to some groups but not to others." [Source: Marshall, Paul, Religious Freedom in the World: A global report on freedom and persecution (Nashville, TN: Boardman & Holman, 2000), p. 334. Freedom House website as of 7/16/02: www.freedomhouse.org/religion/publications/rfiw/fig1.htm]
3.  Marshall, Paul, Religious Freedom in the World: A global report on freedom and persecution (Nashville, TN: Boardman & Holman, 2000), pp. 26-27.
4.  Dudley, Carl S., and Roozen, David A., Faith Communities Today: A Report on Religion in the United States Today (Hartford, CT: Hartford Seminary, 2001), p. 3.
5.  Forty years ago the note in the Columbia Encyclopedia on separation of church and state reported, "The practical lines of demarcation [between church and state] ... continue to create problems, and any seeming transgression by either institution [church or state] causes a tremendous outcry."a In May 2001, a group of religious leaders met to discuss faith-based social services. These people represented in part Catholic Charities, American Jewish Committee, Friends Committee on National Legislation, Islamic Supreme Council of America, Baptist Joint Committee among others. Their joint report stated, in part, "We disagree about the threshold question of whether government should fund programs where religious exercise is an integral element of the program."b [Sources: aColumbia Encyclopedia, (New York, NY: Columbia University Press, 1963), p. 416; bBerger, Marshall, et al, In Good Faith: A Dialogue on Government Funding of Faith-Based Social Services, Feinstein Center for American Jewish History, Philadelphia, PA, 2001, p. 8.]
6.  Creation-science and intelligent design: "Creation-science includes the scientific evidence and related inferences that indicate: (1) Sudden creation of the universe, energy, and life from nothing; (2) The insufficiency of mutation and natural selection in bringing about development of all living kinds from a single organism; (3) Changes only within fixed limits of originally created kinds of plants and animals; (4) Separate ancestry for man and apes; (5) Explanation of the earth's geology by catastrophism, including the occurance of a worldwide flood; and (6) A relatively recent inception of the earth and living kinds."a According to a Gallop pole in 1993, 47% of Americans believe that "God created man pretty much in his present form at one time within the last 10,000 years. Only 11% subscribed to purely naturalistic evolution."b
  Intelligent Design is the belief that (a) the action of a conscious, intelligent being is responsible for the evolution of living organisms, (b) empirical evidence exists which documents the actions of this intelligent being, and (c) this evidence is sufficient to justify a scientific inference that such an intelligent being exists.c In a 1998 survey of why Americans believed in God, 28% cited intelligent design as their reason. This was the most frequent answer. Other reasons included "an experience with God" - 20.6%, a "purpose in life" - 10.3%, the "Bible says so" - 9.8%. etc.d
  Those promoting creation-science and intelligent design are trying to rationalize the existence of God with evidence, arguments, and theories they claim are scientific and logical. However, their explanatory efforts do not meet the standards of the scientific method which include 1) observation, 2) explanation of the observation, 3) formulation of an hypothesis based on the observation, 4) experimentation that permit finding the hypothesis false, 5) modification of the hypothesis as necessary to explain the new results, and 6) additional experiments as needed.d William James' comment in his The Varieties of Religious Experience (1902) on the place of religion in the concerns of individuals still has merit. He wrote, "To-day, quite as much as at any previous age, the religious individual tells you that the divine meets him on the basis of his personal concerns."e [Sources: aNumbers, Ronald L., The Creationists: The Evolution of Scientific Creationism (New York, NY: Alfred A. Knoff Inc, 1992), p. x.; bScott, Eugenie C., "Gallup Reports High Level of Belief in Creationism," NCSE Reports 13 (Fall 1993) as cited in Numbers, Ronald L., Darwinism Comes To America, (Cambridge, MA: Harvard University Press, 1998), pp. 9-11; cwww.Talkdesign.org; dShermer, Michael, "Why People Believe in God: An Empirical Study on a Deep Question," The Humanist, November/December, 1999, pp. 20-26; dAudi, Robert, Editor, The Cambridge Dictionary of Philosophy, (Cambridge, England: Cambridge University Press, 1995), pp. 611-617, 793-794; Also see: Jones, Steve etc al, The Cambridge Encyclopedia of Human Evolution, (Cambridge, England: Cambridge University Press, 1994); Numbers, Ronald L., The Creationists: The Evolution of Scientific Creationism (New York, NY: Alfred A. Knoff Inc, 1992); 50 Nagel, Ernest, The Structure of Science: Problems in the Logic of Scientific Explanation (New York, NY: Harcourt, Brace, World, Inc., 1961); e James, William, The Varieties of Religious Experience (New York, The Modern Library, 1902), p. 481.]
7.  AP, "U.S. Postal Service is sued over church-run post office," The Daily Review, 5 October, 2003, p. 8.
8.  Compelling state interest: "an extremely important governmental interest, important enough to justify a law that limits a FUNDAMENTAL RIGHT or treats people differently on the basis of a SUSPECTED CLASSIFICATION."(emphasis in the original) [Source: Clapp, James E., Random House Webster's Dictionary of The Law (New York, NY: Random House, 2000), p. 93.]
9.  The first commandment, "Thou shalt have no other gods before me," directly conflicts with the guarantee of religious liberty in the First Amendment of the Constitution of the United States. Nevertheless, two different decisions on displaying the Ten Commandments in court houses were recently handed down by two different courts. In Glassroth v. Moore (2003) the U.S. Court of Appeals for the Eleventh Circuit Court directed Chief Judge Moore of the Alabama Supreme Court to remove his 2.5 ton Ten Commandments monument from the state court house. Also in 2003, U.S. Court of Appeals for the Third Circuit Court allowed a 1920s era plaque of the Ten Commandments to remain the Chester County court house in Pennsylvania.
10.  The "House of Worship Free Speech Restoration Act" (H.R. 235) was introduced in Congress in April, 2003, with the intent of removing the IRS 501c3 limitations against using the tax-exempt status of churches so they could engage in partisan politics.
11.  Religious Freedom Amendment: On December 20, 2001, Congressman Ernest Istook (R) reintroduced his Istook Amendment, misnamed the "Religious Freedom Amendment," which states: "To secure the people's right to acknowledge God according to the dictates of conscience: Neither the United States nor any State shall establish any official religion, but the people's right to pray and to recognize their religious beliefs, heritage, and traditions on public property, including schools, shall not be infringed. The United States and the States shall not compose school prayers, nor require any person to join in prayer or other religious activity." (emphasis added). This proposed rewriting of the First Amendment of the Constitution of the United States would permit religious proselytizing in public schools. Furthermore, it would place the burden on a child of deciding whether or not to participate in a religious practice that is alien to his or her family's religion, and whether or not to risk making a spectacle of him or herself in front of classmates by refusing to participate.
12.  Robert Wuthnow, professor of sociology at Princeton University, has correctly noted, "Writing about spirituality is more difficult (and more speculative) than describing developments in religious institutions, for spirituality is hidden from view except insofar as it is talked about or revealed through personal interviews or indirectly in public behavior. Especially in U.S. culture, faith is considered a private matter, and it is practiced mostly in the quiet recesses of personal life." [Source: Wuthnow, Robert, After Heaven: Spirituality in America Since the 1950s (Berkeley: University of California Press, 1998), p. vii.]
13.  Church: The term ‘church' as used in this paper includes mosques, synagogues, meeting houses, and other places of religious worship. The terms church, religious institution, and faith-based organization are sometimes used interchangeably. Although the context makes clear what is being referred to, there are new definitional problems involved in using these terms. Traditionally, the terms church (temple, synagogue, mosque, meeting house), congregation, denomination, and religious institutions, such as parochial schools and seminaries, have had distinct meanings. However, the precision of these meanings has become less clear as the functions of these entities have changed and combined. For example, a mega church, the Healing Place in Baton Rouge, Louisiana, provides what is now being called faith-based social services which are offered by some of the congregation members. So the Healing Place is a congregation, a church, and a faith-based religious institution. Many faith-based charitable efforts are extensions of ecumenical collaborations of various congregations, and many of these services are provided in church buildings. Traditionally, religious institutions included a variety of organizations such as the American Friends Service Committee and Catholic Charities. Today, it includes many that are quasi-political organizations such as the Christian Coalition, Focus on the Family, and many, many more. Denominations have changed so much that some people have argued that the very concept of denominations is no longer very useful. For an expanded discussion of these issues, see Wuthnow, Robert, The Restructuring of American Religion, (Princeton, NJ: Princeton University Press,1988), and Jeavons, Thomas H., "The Vitality and Independence of Religious Organizations," Society, Vol. 40, No. 2, Whole No. 262, Jan/Feb. 2003, pp. 27-36.
14.  Religion: There is a commonly recognized distinction between religion and the secular which is used throughout this paper. Religions draw their legitimacy from the authority of a supernatural god or gods and this authority is revealed to mankind through sacred texts, religious doctrine, divine inspiration of religious leaders, or separately to each individual. Secular authority is drawn from common law of a community that has gained the status of accepted custom, written constitutions and laws of a country, scientific discovery, and rational debate based on findings of facts that are accessible to all parties.
  However, it should be recognized that, "[T]here is no [officially] agreed definition or specification of what religion is," as Paul Marshall of the Center for Religious Freedom points out, "... Since Buddhism does not entail, and can deny, belief in a god or gods and is also accepted as a religion, then neither theism nor deism is presumably a requirement for religion."a Even the World Christian Encyclopedia: A comparative study of churches and religions in the modern world AD 1900 - 2000, lists Atheism under its "Notes on religions."b Furthermore, neither religious beliefs nor practices offer much help in distinguishing the essential meaning of religion as a concept. "For the sake of religion men have earnestly affirmed and contradicted almost every idea and form of conduct," noted Paul Johnson. "In the long history of religion appear chastity and sacred prostitution, feasting and fasting, intoxication and prohibition, dancing and sobriety, human sacrifice and the saving of life in orphanages and hospitals, superstition and education, poverty and wealthy endowments, prayer wheels and silent worship, gods and demons, one God and many gods, attempts to escape and reform the world."c [Sources: a Marshall, Paul, Religious Freedom in the World: A global report on freedom and persecution (Nashville, TN: Boardman & Holman, 2000), p. 332; b Barrett, David B., World Christian Encyclopedia: A comparative study of churches and religions in the modern world AD 1900 - 2000, New York, NY: Nairobi, Oxford University Press, 1982, p. 712; c Paloutzian, Raymond F., Invitation to the Psychology of Religion (Boston, MA:, Allyn and Bacon, 1996), p. 11.]
15.  For a thorough discussion of the history and complexities of the Free Exercise Clause see Sheffer, Martin S., GOD Versus CAESAR: Belief, Worship, and Proselytizing under the First Amendment (Albany, NY: State University of New York Press, 1999) 213 pages.
16.  Jefferson's Letter to the Danbury Baptists, January 1, 1802.
17.  According to James Madison, the architect of the Constitution, religion is "not within the cognizance of civil government. ... the general government is proscribed from interfering, in any manner whatever, in matters respecting religion. ..."a In 1947, Chief Justice Black of the U.S. Supreme Court said, "The First Amendment has erected a wall between church and state. That wall must be kept high and impregnable. We could not approve the slightest breach." In that same case, Mr. Justices Rutledge, Frankfurter, Jackson, and Burton argued that, "The prohibition [of the Establishment Clause] broadly forbids state support, financial or other, of religion in any guise, form or degree. It outlaws all use of public funds for religious purposes."b (Sources: aMadison, James, "A Memorial and Remonstrance," General Assembly of the Commonwealth of Virginia, June 20, 1785; bEmerson v. Board of Education of Ewing, 330 U.S. 855 (1947) 67 S.Ct. 962.)
18.  Lemon v. Kurtzman, 403 U.S. 602 (1971).
19.  "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness." - Declaration of Independence, 1776.
20.  Modern idea: Some tribes, including the Israelites in the Bible (Leviticus 25: 25-55), have a communal ethic that embraces members' welfare. However, the difference in the size and diversity of populations and the differences in geographic area covered by tribes compared to modern nation states is not just a matter of scale. The challenges of governance and the difficulties that need to be resolved to achieve inclusion of different ethnic, racial, and linguistic groups are of a different order than those faced by tribes. Nations have required different terminologies, conceptual frame-works, and attitudes about inclusion.
21.  Democracy: A country becomes democratic in the most rudimentary sense when free elections are conducted according to written civil law. For example, Iran, which is still largely a theocratic state, has begun holding free elections. To this extent, it is employing secular procedures for selecting some of its leadership. As a country adds statutes for civil rights such as freedom of speech, freedom of the press, or due process in judicial matters, the level of democracy increases, as does its secular character if the civil rights displace theocratic authority. As more rights are added, such as religious liberty, and these are sufficiently guaranteed so that citizens take them for granted, we call the democracy "established." The adoption of civil rights laws and their implementation has been and continues to be an evolutionary process.
22.  Diamond, Larry, "Introduction," in Diamond, Larry, and Plattner, Marc.F., The Global Divergence of Democracies (Baltimore, MD: The Johns Hopkins University Press, 2001), p. x.
23.  Secular: Secular authority is drawn from common law of a community that has gained the status of accepted custom, written constitutions and laws of a country, scientific discovery, and rational debate based on findings of fact that are accessible to all parties.
24.  According to Anthony Marx, former professor of political science at Columbia University and now President of Amherst College, "Nationalism in the core countries of western Europe was built, more or less purposefully or successfully, not only in the context of but also on the back of fanatical religious passions and conflicts. ... As state rulers learned, while serving their own interests the surest way to inflame religious passion and redirect it was to attack heretics within as evident and present threats to religious homogeneity. Opponents of the crown learned the same lesson, seeking to harness religious passions to their movements, thereby taking advantage of pressing conflict while seeking to resolve it. ... the evidence for this process is to be found in how conflict fed rising popular sentiment, identity, and engagement with issues of state governance, the central component ... of nationalism." [Source: Marx, Anthony W., Faith in Nation: Exclusionary Origins of Nationalism (New York, NY: Oxford University Press, 2003), p. 193.
25.  Benjamin, Daniel and Simon, Steven, The Age of Sacred Terror (New York, NY: Random House, 2002), pp. 419-420.
26.  In 1999, a conference of Buddhists, Protestants, Catholics, Jewish, Muslim, and other religious leaders met in Geneva, Switzerland, and issued "The Geneva Appeal" in which they claimed 56 current conflicts had religious elements. (Source: Geneva's religious leaders hope to halt violence based on religion: Edmund Doogue, Ecumenical News Bulletin No. 20/1999, 10-11-1999.)
27.  Benjamin, Daniel and Simon, Steven, The Age of Sacred Terror (New York, NY: Random House, 2002), p. 428.
28.  Ibid., p. 431.
29.  Ibid., p. 6.
30.  Ibid., p. 17.
31.  Ibid., p. 195.
32.  Jenkins, Philip, "The Next Christianity," Atlantic Monthly, October 2002, p. 60.
33.  Benjamin, Daniel and Simon, Steven, The Age of Sacred Terror (New York, NY: Random House, 2002), p. 26.
34.  Myers, Steven Lee, "Attacks on Minority Faiths Rise in Post-Soviet Georgia," The New York Times, 17 August 2002, p. A1.
35.  Jenkins, Philip, "The Next Christianity," The Atlantic Monthly, October 2002, p. 68.
36.  By 2050, there will be about 633 million Christians in Africa, 460 million in Asia, 640 million in Latin America, and only 555 million in Europe. "The era of Western Christianity has passed within our lifetimes, the day of Southern [Hemisphere] Christianity is dawning." While church attendance in Europe is in the single digits and church attendance in the United States has declined by 15% to 20% in the last 30 years to between 35% and 40%, in Seoul or Nairobi today "their main concern is building a worship facility for the 10,000 or 20,000 members they have gained over the last few years." [Source: Jenkins, Philip, The Next Christendom: The Coming of Global Christianity (New York, NY: Oxford University Press, 2002) pp. 3, 9.]
37.  For example, the percent of populations that are Muslim in selected African countries are as follows: Algeria 99%, Egypt 94%, Libya 97%, Morocco 99%, Sudan 70%, Tunisia 98%, Somalia 100%, Senegal 92%, Niger 80%, Gambia 90%, Chad 50%, Mauritania 100%, Nigeria 50%, and Sierra Leone 60%. In the Middle East the percents are: Turkey 100%, Iran 99%, Iraq 97%, Jordan 92%, Kuwait 85%, Lebanon 70%, Oman 100%, Saudia Arabia 100%, Syria 90%, Yemen 99%, and United Arab Emirates 96%. In South and Southeast Asia the percents are: Afghanistan 99%, Bangladesh 83%, Indonesia 88%, Malaysia 52%, and Pakistan 97%. [Source: Boonstra, Heather, "Islam, Women and Family Planning: A Primer," The Guttmacher Report, Volume 4, Number 6, December 2001, p. 5), using source material from the Central Intelligence Agency, The World Factbook, Washington DC, July 2001, http://www.islamicweb.com/begin/population.htm]
38.  Doran, D'Arcy, "Beauty pageant turns beastly, riots kill 100 in Nigeria," The Ithaca Journal, 23 November 2002, p. 1. Cowell, Alan, "Religious Violence in Nigeria Drives out Miss World Event," The New York Times," 23 November 2002, p. A1.
39.  Rodney Stark and Roger Finke list the number of "new religious movements in Europe and America" per million population (and the absolute number) formed in the early 1990s: United States: 1.7 (425), Switzerland: 16.7 (108), Iceland: 12 (3), Great Britain: 10.7 (604), Austria: 7.9 (60), Belgium: 2.4 (155), and France: 0.9 (52) among others. [Source: Stark, Rodney, and Finke, Roger, Acts of Faith: Explaining the Human Side of Religion (Berkeley, CA: University of California Press, 2000), p. 255.]
40.  Proselytizing: An-Na'im, Abdullahi Ahmed, "Introduction," Proselytization and Communal Self-determination in Africa (Maryknoll, NY: Orbis Books, 1999), p. 5. Professor An-Na'im's point about the political component of proselytizing certainly applies in the United States. Also see Sachs, Susan, "With Missionaries Spreading, Muslims' Anger is Following," The New York Times, 31 December 2002, p. A11.
41.  Also see: Mishra, Pankaj, "The Other Face of Fanaticism: While the West worries over Islamic fundamentalism, India's Hindu nationalists thrive by stirring up a murderous anti-Muslim frenzy," The New York Times Magazine, February 2, 2003, pp. 43-46.
42.  Jenkins, Philip, The Next Christendom: The Coming of Global Christianity (New York, NY: Oxford University Press, 2002), p. 13.
43.  On March 10, 1993, Dr. David Gunn was shot to death by Michael Griffin in Pensacola, Florida; on August 19, 1993, Dr. George Tiller was shot and injured at his clinic in Wichita, Kansas; on July 29, 1994, Dr. John Bayard Britton and James Barrett were shot and killed in front of the Pensacola clinic; Dr. Garson Romalis was shot and seriously wounded in his home in Vancouver, British Columbia; on December 8, 1994, Shannon Lowney and Leanne Nichols were shot and killed at two clinics in Brookline, Massachusetts; on November 10, 1994, Dr. Hugh Short was shot and injured in his home in Ancaster, Ontario; on November 11, 1997, Dr. Jack Fainman was shot and injured in his home in Winnipeg, Manitoba; on January 29, 1998, Officer Robert Sanderson was killed during an abortion clinic bombing in Birmingham, Alabama, and Emily Lyon, a nurse, was injured. On October 23, 1998, Dr. Barnett Slepian was shot and killed in his home in Amherst, NY.
44.  Mason, Carol, Killing for Life: The Apocalyptic Narrative of Pro-life Politics (Ithaca, NY: Cornell University, 2002). Also see Diamond, Sara, Roads To Dominion: Right-wing Movements and Political Power in the United States (New York, NY: Guilford Press, 1995), pp. 229, 246, 251, and 311.
45.  From a speech Randall Terry gave to the U.S. Taxpayers Alliance on August 8, 1995.
46.  Religious violence in America: In the first 300 years between Columbus' exploration of America in 1492 and the adoption of the Constitution of the United States in 1789, a case can be made that a great deal of the violence visited upon the Native Americans by Europeans, such as Columbus' massacre of Native Americans, welled up from a theological vision of good and evil. "For every Puritan institution, moral theory and practice, belief and ritual there existed an antithetical Indian counterpart," wrote Richard Slotkin, Olin Professor at Wesleyan University, "Such analogies were never lost on the Puritan, who saw in them metaphors of God's will. Clearly the Indian cultures were the devil's city on a hill, emblematic opposites to their own Bible commonwealth." However, the conflict between the settlers and the Native Americans eventually evolved into a conquest for land and the Native Americans' desperate fight for survival. Religion faded as a casual factor.a
  "In 1844, a large-scale riot broke out in Philadelphia that lasted three days. During the widespread civil unrest, Catholic churches and the homes of Catholic citizens were burned. By the time it was over thirteen people lay dead. What prompted this terrible violence in the city of brotherly love? Government-sponsored prayer in the public school."b
  Before Utah became a state in 1896, "On Sept. 11, 1857, in a meadow in southwestern Utah, a militia of the Church of Jesus Christ of Latter-day Saints, or Mormons, attacked a wagon train of Arkansas families bound for California," according to Sally Denton, author of American Massacre: The Tragedy at Mountain Meadows, September 1857. "After a five-day siege, the militia persuaded the families to surrender under a flag of truce and a pledge of safe passage. Then, in the worst butchery of white pioneers by other white pioneers in the entire colonization of America, approximately 140 men, women and children were slaughtered. Only 17 children under the age of 8 – the age of innocence in the Mormon faith – were spared"c.
  Currently, there are religious organizations in the United States, usually smaller ones, which explicitly preach hate. For example, the World Church of the Creator founded by Rev. Matt Hale, is a new religious organization that preaches hatred of blacks, Jews and other minorities; its "members have shot, knifed or beaten blacks, Jews and Asian-Americans." This Church claims 80,000 members in 49 states and 28 countries.d However, most of the other religiously motivated hate-crime attacks on Jews, Muslims, and others today appear to be the actions of an individual or two, and not an organized effort by congregations.
  In 1995, Timothy McVeigh bombed the Alfred P. Murrah Federal Building in Oklahoma, killing 168 people and wounding 500 more. McVeigh purportedly disclaimed a religious motivation even though his action was modeled on a bombing portrayed in The Turner Diaries, a book he had been selling at gun shows. This book was written by William Pierce, using the pseudonym Andrew MacDonald, who promoted Christian Identity, a religion advocating violence against Jews, blacks, and the government. If we are to accept individuals' claims of religious motivation at face value, we must extend the same credibility to those, such as McVeigh, who disclaim religion as a motivation.e [Sources: a Slotkin, Richard, Regeneration Through Violence, The Mythology of the American Frontier, 1600-1860 (Middletown, CT: Wesleyan University Press, 1973), p. 57; b Riedel, Bunnie, A Matter of Conscience (Washington, DC: Americans United for Church and State Separation, undated), p. 1; c Denton, Sally, American Massacre: The Tragedy of Mountain Meadows, September 1857 (New York, NY: Alfred A. Knopf, 20003); dKristof, Nicholas D., "Hate, American Style," The New York Times, 30 August 2002, p. A19.; eBenjamin, Daniel, and Simon, Steven, The Age of Sacred Terror (New York, NY: Random House, 2002), p. 440. Also see: Noble, Kerry, Tabernacle of Hate (Prescott, Ontario: Voyageur, 4801 Charleville Rd, RR#4, Prescott, Ontario KOE 1TO, Canada, 1998)]
47.  Dudley, Carl S. and Roozen, David A., Faith Communities Today, A Report on Religion in the United States Today (Hartford, CT: Hartford Seminary, 2001), p. 50. Research by Barna Research tends to complement the Hartford data. Among Protestants and Catholics surveyed, "79% "said they would find it preferable for Protestants and Catholics to put aside their differences, focus on things they have in common, and work together whenever possible." However, only 61% of Evangelicals agreed.(1996).a Comparing the Hartford and Barna data suggests that the inclinations of the church members seem more open to cooperation than has been the actual practice of their religious institutions. (Source: Values: Protestant v. Catholics," Barna Research Online, as of 2/26/03: http://www.barna.org/cgi-bin/PageCategory.asp?CategoryID=16)
48.  Societies which are able to maintain relative peace over a sustained period of time, promote cooperative economic activity, and work together in their own defense, as opposed to being conscripted to fight for a king, share one or more core values or moral beliefs. These may be religious beliefs and these may be secular values that bridge the differences among different religions within the society.a Although Christianity has been and continues to be the religion claimed by the majority of Americans, historically this common identification was not accompanied with a shared, core moral belief that resulted in peace among the various Christian denominations in Europe, or in colonial America before the United States was formed.b [Sources: aEtzioni, Amitai, The New Golden Rule: Community and Morality in a Democratic Society (New York, NY: Basic Books, 1998) pp. 85-118; Bellah, Robert N. (with Madsen, Richard, William M. Sullivan, Ann Swidler, & Steven M, Tipton); bHabits of the Heart: Individualism and commitment in American Life (New York, NY: Harper & Row, 1985)]
49.  Wolfe, Alan, ONE Nation, After All (New York, NY: Viking, 1998), p. 62.
50.  J. D. van der Vyver, "Religious Freedom in African Constitutions," in An-Na'im, Abdullahi Ahmed, ed. Proselytization and Communal Self-determination in Africa (Maryknoll, NY: Orbis Books, 1999), p. 110.
51.  Established Religions: For example: Iran - "The official religion of Iran is Islam..."; Israel - "The State of Israel ... will be based on the precepts of liberty, justice, and peace taught by the Hebrew Prophets;" Mauritania - "Mauritania is an indivisible, democratic, social Islamic Republic;" Norway - "The King shall at all times profess the Evangelical-Lutheran religion, and uphold and protect the same;" Paraguay - "The role played by the Catholic Church in the historical and cultural formation of the Republic is hereby recognized;"a Costa Rica - "The Roman Catholic Apostolic religion is that of the state, which contributes to its support...;" Panama - "The profession of all religions is free as is the exercise of all other groups, without any limitation other than respect for Christian morals ... ;b [Sources: aWuthnow, Robert, ed., The Encyclopedia of Politics and Religion (Washington, DC: Congressional Quarterly, 1998 ed.) pp. 856-863; b Marshall, Paul, Religious Freedom in the World: A global report on freedom and persecution (Nashville, TN: Boardman & Holman, 2000), pp. 51-52. Additional documentation is provided throughout the text.]
52.  Stark, Rodney, and Finke, Roger, Acts of Faith: Explaining the Human Side of Religion (Berkeley, CA: University of California Press, 2000), p. 230.
53.  "Socialized" is being used here in the sense that the phrase "socialized medicine" is used when referring to government managed or controlled medical systems.
54.  Stark, Rodney, and Finke, Roger, Acts of Faith: Explaining the Human Side of Religion (Berkeley, CA: University of California Press, 2000), p. 230.
55.  Ibid., p. 247.
56.  Marshall, Paul, Religious Freedom in the World: A global report on freedom and persecution (Nashville, TN: Boardman & Holman, 2000), p. 28.
  England provides another example: "... Henry VIII set himself up as supreme ruler of the church almost 500 years ago," ... and since then, "Members of the clergy must swear allegiance to the crown, and 26 seats in the House of Lords are filled with bishops of the Church of England." (Source: aHoge, Warren, "Archbishop of Canterbury Enthroned," The New York Times, 28 February 2003, p. A10.)
  Also see: Ewing, Katherine Pratt, "Legislating Religious Freedom: Muslim Challenges to the Relationship between church and state in Germany and France," Daedalus, Fall 2000, pp. 31-54.
57.  Stark, Rodney, and Finke, Roger, Acts of Faith: Explaining the Human Side of Religion (Berkeley, CA: University of California Press, 2000), p. 233.
58.  Ibid., p. 235.
59.  Geneva, Switzerland: proposed article 182 to the Criminal Code: "Whoever has carried out physical or psychological actions in a repeated and systematical way, aimed at impairing the capacity of another person to make autonomous judgments, or at placing this other person in a state of dependency, will be punished with a jail term and fine." (Source as of 11/25/02: www.cesnur.org/testi/cantonofgeneva.htm)
60.  From a speech on September 23, 1999, by T. Geremy Gunn, Executive Fellow, U.S. Institute of Peace, to the Organization for Security and Cooperation in Europe. (http://www.religioustolerance.org/st_relfre.htm).
61.  See endnote #8.
62.  Other examples include the episode in Switzerland on October 4, 1994, when 48 members of the Solar Temple committed suicide/murder and the combined murder/suicides in Jonestown, Guyana, on Nov. 18, 1978, when 900 members of Rev. Jim Jones' The People's Temple died.
63.  "The sexual abuse crisis that engulfed the Roman Catholic Church in the last 12 months has now spread to nearly every American diocese ... These priests are known to have abused more than 4,000 children over the last six decades, according to an extensive New York Times survey of documented cases of sexual abuse by priests through Dec. 31, 2002."a In addition to the charges of sexual abuse of children by Catholic priests in the United States, charges have been filed in Canada. "Twelve thousand Indians, of the 90,000 former resident school pupils who are still alive, have filed claims against Ottawa and various churches, mostly alleging physical or sexual abuse. The schools were financed by the government but run by the Anglicans, Roman Catholics, and United churches."b In Ireland, sexual abuses have been claimed by former students of Catholic run schools.c (Sources: a Goodstein, Laurie, "Trail of Pain in Church Crisis Leads to Nearly Every Diocese," The New York Times, 12 January 2003, pp. 1, 20-21; b "Canada Caps Abuse Claims Against Anglicans," The New York Times, 21 November 2002, p. A13; c Hoge,Warren, "Irish Church to Cooperate With Abuse Inquiry," The New York Times, 31 December 2002, p. A10.)
64.  As of 2000, Freedom House rated the civil rights of China a 7 (1 = high, 7 = low) and "not free."
65.  "Update," Voice of Reason, The Newsletter of Americans for Religious Liberty, No.1 [78], 2002, p. 11. As of 2000, Freedom House rated the civil rights of Singapore a 5 (1 = high, 7 = low) and "not free."
66.  Wuthnow, Robert, ed., The Encyclopedia of Politics and Religion (Washington, DC: Congressional Quarterly) pp. 514-515.
67.  Sigmund, Paul E., "Religious Freedom in Latin American," in Marshall, Paul, Religious Freedom in the World: A global report on freedom and persecution (Nashville, TN: Boardman & Holman, 2000), p. 48.
68.  Sharp, Bruce, "The Banyan Tree: Untangling Cambodian History." (As of 12/30/02: http://members.aol.com/cambodia/banyan1.htm). As of 2000, Freedom House rated the civil rights of Cambodia a 6 (1 = high, 7 = low) and "not free."
69.  Slackman, Michael, "Tunisia's 2 Faces of Progress," Los Angeles Times, 10 June 2002, p.1. As of 2000, Freedom House rated the civil rights of Tunisia a 5 (1 = high, 7 = low) and "not free."
70.  From a speech on September 23, 1999, by T. Geremy Gunn, Executive Fellow, U.S. Institute of Peace, to the Organization for Security and Cooperation in Europe. (http://www.religioustolerance.org/st_relfre.htm). As of 2000, Freedom House rated the civil rights of Uzbekistan a 6 (1 = high, 7 = low) and "not free," Azerbaijan a 4 and "partly free," and Turkey a 5 and "partly free."
71.  Pierre, Andrew J., "Vietnam's Contradictions," Foreign Affairs, Volume 79 No. 6, November/December 2000, p. 77. As of 2000, Freedom House rated the civil rights of Vietnam a 7 (1 = high, 7 = low) and "not free."
72.  For example, in May 2002, it was reported that in Pakistan Ms. Zafran Bibi, 26 years old, was sentenced to death by stoning by Judge Anwar Ali Kahn because she had a baby as the result of a rape by her brother-in-law. Judge Ali Kahn claimed he followed the letter of the law in the Koran.a In another case, a woman was acquitted of adultery in Nigeria in a 4-1 vote of the Appeals Court based on technicalities. Examples of Islam as the established religion in the nation's constitution include: Saudi Arabia – "The Kingdom of Saudi Arabia is a sovereign Arab Islamic state with Islam as its religion;" Syria – "Islamic jurisprudence is a main source of legislation;" and Tunisia – "Tunisia is a free State, independent and sovereign; its religion is Islam" [Sources: aMydans, Seth, "In Pakistan, Rape Victims Are the Criminals," The New York Times, 17 May 02, p. A3; bSengupta, Somini, "Facing Death for Adultery, Niagerian Woman is Acquitted," The New York Times, 26 September 2003, p. A3; bWuthnow, Robert, ed., The Encyclopedia of Politics and Religion (Washington, DC: Congressional Quarterly, 1998), pp. 856-863.]
73.  As of 2000, Freedom House rated (1 = high, 7 = low) the civil rights of Afghanistan 7, Saudi Arabia 7, Iraq 7, Sudan 7, Syria 7, Iran 6, Egypt 5, Pakistan 5, and Jordan 4.
74.  Of the 195 countries worldwide, 6 countries are rated as having full religious freedom by Freedom House. Hence 189, or 97%, do not have full religious freedom.
75.  Following September 11, 2001, the FBI has been violating the fundamental legal procedures of due process by rounding up individual Muslims, many of whom are United States citizens, without cause, holding them in jail without counsel, and denying them contact with their families because of their religion and ethnicity. The Palmer raids in 1918 that were directed by Attorney General Palmer had similar characteristics.
76.  Religious Discrimination: ‘In early Virginia all ministers were required to conform to the tenets of the Church of England. Quakers were banished, Catholics were disqualified from public office, and their priests were not even permitted in the colony. In New York, Peter Stuyvesant established the Dutch Reformed Church, which all settlers were required to support. Baptists who attempted to hold services in their homes were subject to fines, whipping, and banishment. Quakers were not even permitted in the colony. In the Massachusetts Bay Colony, Anne Hutchinson was convicted in 1638 as a "blasphemer," and as a teacher of erroneous doctrines.' [Source: Sheffer, Martin S., GOD Versus CAESAR: Belief, Worship, and Proselytizing under the First Amendment (Albany, NY: State University of New York Press, 1999), p. xvii.]
77.  "In the eighteenth century, Pennsylvania was the most liberal American colony on religion. For example, only in Philadelphia was there a legally functioning Roman Catholic Church protected by authorities. ... Only in Pennsylvania were religious objectors to war not penalized. ... Only in Pennsylvania did those who ran the assembly learn in time to defend the rights of minorities such as slaves and Indians. ... Pennsylvania churches remained separate from the government, and its ministers were free to criticize the colony's politicians." [Source: Frost, J. William, A Perfect Freedom: Religious Liberty in Pennsylvania (New York, NY: Cambridge University Press, 1991), pp. 4-5].
78.  In an address to the Virginia General Assembly, James Madison said, "Torrents of blood have been spilt [sic] in the old world, by vain attempts of the secular arm, to extinguish Religious disscord [sic], by proscribing all differences in Religious opinion." (Source: Madison, James, "A Memorial and Remonstrance," General Assembly of the Commonwealth of Virginia, June 20, 1785, p. 3. See www.ku.edu/carrie/docs/texts/memorial.htm).
79.  Justice Breyer, dissenting in Zelman v. Simmons-Harris (2002).
80.  Tocqueville, Alexis de, Democracy in America, Volume 1 (New York, NY: Vintage Books, 1959), p. 319.
81.  The publication of the Pentagon Papers in 1971 by The New York Times and The Washington Post over the protests of the Nixon Administration was the most recent landmark test of prior restraint in the United States.
82.  Wuthnow, Robert, ed., The Encyclopedia of Politics and Religion (Washington, DC: Congressional Quarterly, 1998), p. 859.
83.  Although we can act on matters of principle, that is, conform our behavior to a value, principles govern day-to-day behavior less than habits and routines. Individuals understand this at an intuitive level when they adjust values through self-justifications and rationalizations so they become consistent with their behavior. Our habits and routines are tailored to help us be accepted and successful in family, work, and community environments, which remain fairly stable and unchanging for the majority of the world's population. As a result, habits of behavior, generally, are fairly stable over a person's lifetime, which contribute to the stability of people's attitudes and values. In general, this understanding about how values are shaped helps explain the nearly universal focus of religious institutions on following traditions, correct ritual behavior, and the importance on regular church attendance.
84.  Freedom House: http://www.freedomhouse.org/research/index.htm
85.  Bova, Russell, "Democracy and Liberty: The Cultural Connection," in Diamond, Larry, and Plattner, Marc.F., The Global Divergence of Democracies (Baltimore, MD: Johns Hopkins University Press, 2001), p. 69.
86.  Ibid., p. 75.
87.  Inglehart, Ronald, "Culture and Democracy," in Harrison, Lawrence E., and Huntington, Samuel P., eds., Culture Matters: How Values Shape Human Progress (New York, NY: Basic Books, 2000), p. 82.
88.  Basanez, Miguel, professor at the Instituto Tecnologico Autonomo de Mexico; and Moreno, Alejandro, professor of political science at the Instituto Tecnologico Autonomo de Mexico.
89.  Inglehart, Ronald; Basanez, Miguel; and Moreno, Alejandro, Human Values and Beliefs: A Cross-Cultural Sourcebook (Ann Arbor, MI: University of Michigan Press, 1998).
90.  Exceptions to the usual conditions that exist when democracy begins to emerge in a country include Japan and Germany after World War II.
91.  Samuel P. Huntington, Albert J. Weatherhead III Professor at Harvard University, notes that in 1960, Ghana and South Korea were similar in population size, per capita GNP, "divisions of their economies among primary products," levels of exports, and were receiving about the same amount of international economic development aid. By the 1990s, Ghana's per capita GNP was 1/15 of South Korea's, which had become the 14th largest world economy. South Korea was on its way to becoming an established democracy. No such changes had occurred in Ghana. Their culture made the difference. [Source: Huntington, Samuel P., "Cultures Count," in Harrison, Lawrence E., and Huntington, Samuel P., eds., Culture Matters: How Values Shape Human Progress (New York, NY: Basic Books, 2000), p. xv.]
92.  According to Inglehart's analysis of the World Values Survey data, "... [E]conomic development leads to two types of changes that are conducive to democracy: It tends to transform a social structure, bringing urbanization, mass education, occupational specialization, growing organizational networks, greater income equality, and a variety of associated developments that mobilize mass participation in politics ... Economic development is also conducive to cultural changes that help stabilize democracy. It tends to develop interpersonal trust and tolerance, and it leads to the spread of post-materialist values that place high priority on self-expression and participation in decision making." [Source: Inglehart, Ronald, "Culture and Democracy," in Harrison, Lawrence E., and Huntington, Samuel P., Eds., Culture Matters: How Values Shape Human Progress (New York, NY: Basic Books, 2000), p. 92].
93.  Inglehart, Ronald, "Trust, Well-Being, and Democracy," in Warren, Mark E., ed., Democracy & Trust (Cambridge, England: University of Cambridge, 1999), pp. 109-110.
94.  Inglehart, Ronald, "Culture and Democracy," in Harrison, Lawrence E., and Huntington, Samuel P., eds., Culture Matters: How Values Shape Human Progress (New York, NY: Basic Books, 2000), p. 96. Inglehart's analysis is based on his study reported in Inglehart, Ronald; Basanez, Miguel; and Moreno, Alejandro, Human Values and Beliefs: A Cross-Cultural Sourcebook (Ann Arbor, MI: University of Michigan Press, 1998).
95.  Inglehart, Ronald, "Trust, Well-Being, and Democracy," in Warren, Mark E., ed., Democracy & Trust (Cambridge, England: University of Cambridge, 1999), p. 115.
96.  Inglehart, Ronald, "Globalization and Postmodern Values," Washington Quarterly, 23 January 2000, pp. 215-228. (See http://muse.jhu.edu/journals/washington_quarterly/v023/23.1inglehart.html)
97.  Inglehart, Ronald, "Trust, Well-Being, and Democracy," in Warren, Mark E., ed., Democracy & Trust (Cambridge, England: University of Cambridge, 1999), p. 109.
98.  Weart, Spencer R., Never at War: Why Democracies will not fight one another (New Haven, CT: Yale University Press, 1998), p. 13. Also see, Snyder, Jack, From Voting to Violence, Democratization and Nationalist Conflict (New York, NY: W. W Norton and Co., 2000).
99.  For example, the longest undefended national borders in the world are between Canada and the United States, two robust democracies. Another example is the formation of the European Union, which was possible because the member countries are democracies.
100.  In 2002, the Transparency International Corruption (TICP) report summarized, in part, "Seventy countries - including many of the world's most poverty-stricken - scored less than 5 out of a possible 10. Corruption is perceived to be rampant in Indonesia, Kenya, Angola, Madagascar, Paraguay, Nigeria, and Bengladesh, countries with a score of less than 2. Countries with a score of higher than 9, with very low levels of perceived corruption, are predominately rich countries, namely Finland, Denmark, New Zealand, Iceland, Singapore, and Sweden." The United States ranked 16 out of the 102 countries. Russia and India, two other large, complex countries ranked 71.a According to Franisco Barrio, who was recently Mexico's anticorruption czar, graft cost Mexico 9.5% of its gross domestic product, "twice the education budget." b Mexico ranked 57 on the TICP index and had a Freedom House score of 4 out of 7, for religious liberty.c [Sources: aTransparency International Corruption Perceptions Index 2002, Berlin, German. See www.transparency.org; bRosenberg, Tina, "The Taint of the Greased Palm," The New York Times Magazine, August 10, 2003, p. 30; c Marshall, Paul, Religious Freedom in the World: A global report on freedom and persecution, (Nashville, TN: Boardman & Holman Publishers, 2000)]
101.  "The World in Numbers: Murder by the State," Atlantic Monthly, November, 2003, p. 56.
102.  Sen, Amartya, Development as Freedom (New York, NY: Alfred A. Knopf, 1999), p. 152.
103.  Evolution occurs not only biologically, but also culturally. Suggested readings include: Dennett, Daniel C., Darwin's Dangerous Idea: Evolution and the Meaning of Life (New York, NY: Simon & Schuster, 1995); Diamond, Jared, Guns, Germs, and Steel: The Fates of Human Societies, (New York, NY: W. W. Norton & Co., 1997); Wright, Robert, Non Zero: The Logic of Human Destiny (New York, NY: Pantheon, 2000); Newberg, Andrew, D'Aquili, Eugene, and Rause, Vince, Why God Won't Go Away (New York, NY: Ballantine Books, 2001); and Wilson, David Sloan, Darwin's Cathedral: Evolution, Religion, and the Nature of Society (Chicago, IL: University of Chicago Press, 2002)]
104.  Dahl, Robert, On Democracy (New Haven, CT: Yale University Press,1998), p. 8.
105.  Iran, for example, is a theocracy making uneven steps toward democracy. Although it is now holding free elections, a minimum requirement for a democracy, it has few civil rights. It was rated a 6 (1 = high, 7 = low) in Freedom House's civil rights rating in 2000, in part because there is no freedom of religion.
106.  Diamond, Larry, and Plattner, Marc. F., "Introduction," to Diamond, Larry, and Plattner, Marc F., The Global Divergence of Democracies (Baltimore, MD: Johns Hopkins University Press, 2001), p. x.
107.  Sen, Amartya, Development as Freedom (New York, NY: Alfred A. Knopf,1999), pp. 10-11.
108.  Some have interpreted this as internally contradictory; that "power" over others implies that the "others" are not free. This assumes that freedom and power are absolutes, which they are not. Most of our interpersonal relationships entail some obligation, however slight. To the extent that we have an obligation to another, that person has some power over us. If that obligation is reciprocal, we have some power over them. Our lives are a complex web of social obligations which concurrently can both limit some freedoms and expand our opportunities and freedoms. However, if someone has absolute power over us, we are no longer discussing a condition of democracy.
109.  Patterson, Orlando, "Liberty against the democratic state," in Warren, Mark E., ed., Democracy and Trust (New York, NY: Cambridge University Press, 1999), p. 159.
110.  Swomley, John M., Confronting Church and State: Memoirs of an Activist (Amherst, NY: Humanist Press, 1997), p. 130.
111.  Sheffer, Martin S., GOD Versus CAESAR: Belief, Worship, and Proselytizing under the First Amendment (Albany, NY: State University of New York Press, 1999), p. 26.
112.  According to Professor An-Na'im, "While it [human rights] is supposed to have undergone drastic transformation since the adoption of the Charter of the United Nations in 1945, the modern concept of human rights remains bound to domestic frameworks for its practical specification and implementation, including questions of competing claims of religious freedom." [Source: An-Na'im, Abdullahi Ahmed, ed., Proselytization and Communal Self-Determination in Africa (Maryknoll, NY: Orbis Books, 1999), p. 14].
113.  Inglehart, Ronald, "Trust, Well-Being, and Democracy," in Warren, Mark E., ed., Democracy & Trust (Cambridge, England: University of Cambridge, 1999), p. 91.
114.  Lipset, Symour Martin, and Lena, Gabriel Salman, "Corruption, Culture, and Markets," in Harrison, Lawrence E., and Huntington, Samuel P., eds., Culture Matters: How Values Shape Human Progress (New York, NY: Basic Books, 2000), pp. 113-114.
115.  Certainly, the market had softened as technology stocks lost their glow before this market dive, and it was startled by the September 11th attack on the World Trade Center. However, the decline in technologies was seen as a normal market correction, and al-Qaeda's attack had nothing to do with the soundness of the market's fundamentals. That a loss of trust was a significant factor in the market's decline is supported by the following data. In a July 18-22, 2002, national survey by Harris Poll, that referred to "companies such as Enron, Qwest, ImClone, Xerox, and WorldCom," 68% of the survey respondents rated "senior corporate executives" as less honest and trustworthy" than 10 years ago. In addition, 48% of these respondents believed that similar corporate frauds in the future "probably will have [a] serious effect on" them and their families. (Source: Mead, Deirdre, "The Community Pulse," The Responsible Community, Volume 2, Issue 4, Fall 2002, p. 83.)
116.  In September 2003, the Archdicese of Boston settled abuse lawsuits for $85 million and in June 2003, the Archicese of Louiseville, KY, settled lawsuits for $26 million. (Source: Butterfield, Fox, "Church in Boston to Pay $85 Million in Abuse Lawsuits," The New York Times, 10 September 2003, pp. 1 and A18.)
117.  Sheler, Jeffery L., "Mysteries of Faith: Catholicism in Crisis," U.S. News & World Report, November 2003, p. 17.
118.  Steinfels, Peter, A People Adrift: The Crisis of the Roman Catholic Church in America (New York, NY: Simon & Schuster, 2003), p. 41.
119.  Sheler, Jeffery L., "Mysteries of Faith: Catholicism in Crisis," U.S. News & World Report, November 2003. , p. 18.
120.  Inglehart, Ronald, "Trust, Well-Being, and Democracy," in Warren, Mark E., ed., Democracy & Trust (Cambridge, England: University of Cambridge, 1999), p. 101.
121.  Ibid., pp. 101-109.
122.  Inglehart, Ronald; Basanez, Miguel; and Moreno, Alejandro, Human Values and Beliefs: A Cross-Cultural Sourcebook (Ann Arbor, MI: University of Michigan Press, 1998), p. V341.
123.  Inglehart, Ronald, "Trust, Well-Being, and Democracy," in Warren, Mark E., ed., Democracy & Trust (Cambridge, England: University of Cambridge, 1999), p. 104.
124.  Tolerance: Tolerance of individual and group differences is essential to the function of a democracy. Tolerance as a shared social value guarantees that we all can exercise our rights to life, liberty, and participation in the process of government. Without tolerance it is less likely that dissent, debate, negotiation, and compromise will happen, which are the means by which the business of democracy is executed.
  Some disparage tolerance as an excuse for relativistic thinking that undermines moral principles. In reaction, some progressives are changing the emphasis in their rhetoric from "tolerance" to "respecting the dignity of others." Although consistent with the idea of "respecting the dignity of others," tolerance is more hard edged. It asks us to put aside our prejudices to do the essential work of governance we all need done so we can get on with our lives. Tolerance grants the other person equal rights at a procedural level. For democracy to work, we do not need to like the other person, their family, their children, or agree with their religion do need to participate constructively with them in our common life together in the same community or country. The behavior of participating with others in the debates and negotiations, so essential to our democracy, tends to transform mere tolerance into mutual respect that opens the door to seeing the dignity in each person. According to Sissela Bok, "... trust is a social good to be protected just as much as the air we breathe or the water we drink. When it is damaged, the community as a whole suffers; and when it is destroyed, societies falter and collapse."a
  Behaviors that undermine this fundamental democratic value include language that demonizes people and groups, fosters a climate of racism, anti-Semitism, homophobia, sexism, or xenophobia, that demeans those with disabilities, or that scapegoats minorities for problems for which they bear no responsibility. "The third rail of American politics is religious intolerance," noted the sociologist Alan Wolfe, Director of the Center for Religion and American Life at Boston College.b [Sources: aBok, Sissela, Lying: Moral Choice in Public and Private Life (New York, NY: Pantheon Books, 1978) p. 26; bWolfe, Alan, "Under God, Not Indivisible," The New York Times, Sunday, 27 February, 2000, p. 17.]
125.  "Update," Voice of Reason, The Newsletter of Americans for Religious Liberty, No.1 [78], 2002.
126.  Rich, Frank, "Religion for Dummies," The New York Times, 27 April 02, p. A17.
127.   "Is Secretary Paige on the Right Page?," Voice of Reason, No. 2, 2003, p. 9
128.  Jehl, Douglas, "Bush says he Disagrees with General's Remarks on Religion," The New York Times, 27 October 2003, p. A7.
129.  "Falwell Calls Muhamad a Terrorist," The New York Times, 4 October 2001, p. A15.
130.  Kristof, Nicholas D., "Bigotry in Islam – And Here," The New York Times, 9 July 2002, p. A21. As another example, " ‘The Koran's good verses are like the food an assassin adds to poison to disguise a deadly taste,' writes Don Richardson, a well-known missionary who worked in Muslim countries, in ‘Secrets of the Koran' (Regal Books, 2003). ‘Better to find the same food, sans poison, in the Bible.' This month, he is scheduled to speak on Islam at churches in five American cities." (Source: Goodstein, Laurie, "Seeing Islam as ‘Evil' Faith, Evangelicals Seek Converts," The New York Times, 27 May 2003, p. 1) Also see Garry Wills, Papal Sin: Structures of Deceit (New York, NY: Doubleday, 2000).
131.  MacFarquahar, Neil, "Killing Underscores Enmity of Evangelists and Muslims," The New York Times, 25 November 2002, p. A11.
132.  Sheler, Jeffery L., "Mysteries of Faith: The Ways of Worship," U.S. News & World Report, November 2003, p. 12.
133.  "UpDate: Religious Bias on Rise," Voice of Reason, No. 2, 2003, p. 12.
134.  Redlich, Norman, "The Religious Clauses: A Study in Confusion:, in Schwaertz, Herman, ed., The Rehnquist Court, Judicial Activism on the Right, (New York, NY, Hill and Wang, 2002), pp. 99-114; Garbus, Martin, Courting Disaster: The Supreme Court and the Unmaking of American Law (New York, NY: Times Books, Henry Holt & Company, 2002), Chapter 9; Noonan, Jr., John T., Narrowing The Nation's Power: The Supreme Court Sides with the States (Berkeley, CA: University of California, 2002); and Davis, Derek, "Constitution, U.S.," in Wuthnow, Robert, ed., The Encyclopedia of Politics and Religion (Washington, D.C., Congressional Quarterly, Inc. 1998), p. 188.
135.  Boston, Rob, "Behind," Church & State, Vol. 55. No. 2., February 2002, p. 12.
136.  Boston, Rob, "Supreme Mistake," Church & State, Vol. 55. No.7, July/August 2002, p. 4.
137.  Benen, Steve, "Church, State And The 108th Congress," Church & State, Vol. 55, No 11, December 2002, p. 5.
138.  People for the American Way, The Christian Coalition After Ralph Reed (Source as of June 2000: www.pfaw.org/issues/right/bg_cc.shtml).
139.  See the Appendix.
140.  Private communication on 7/3/02 with Al Menendez, Americans for Religious Liberty. Mr. Menendez is a nationally recognized expert on church-state separation, and an author of numerous publications on religious liberty.
141.  Members of the Interfaith Alliance: African Methodist Episcopal; African Methodist Episcopal Zion; Alliance of Baptists; American Baptist; American Ethical Union; Anabaptist, Anglican; Animist; Asatru; Baha'i; Buddhist, Theravada; Buddhist, Nichiren; Buddhist, Pure Land (Amitabha); Buddhist, Zen (Chan); Christian Church (Disciples of Christ); Christian Methodist Episcopal; Christian Union; Church of the Brethren; Church of Christ Scientist; Church of God; The Church of Jesus Christ of Latter-Day Saints; Community Churches; Congregationalist; Cooperative Baptist Fellowship; Eastern Orthodox; Ecumenical Catholic; Episcopal; Evangelical Lutheran; Free Will Baptist; General Baptist; Greek Orthodox; Hindu (various schools); Humanist; Jain; Jewish, Conservative; Jewish, Orthodox; Jewish, Reconstructionist; Jewish, Reform; Liberal Catholic; Lutheran; Mennonite; Metaphysical Church; Methodist; Metropolitan Community Churches; Moravian; Muslim; National Baptist Convention of America; National Baptist Convention USA; Native American/Inuit (various); Old Catholic; Pentecostal; Presbyterian; Progressive National Baptist Convention; Reformed Churches of America; Religious Society of Friends (Quakers); Roman Catholic; Russian Orthodox; Salvation Army; Shinto; Sikh; Seventh-Day Adventist; Southern Baptist Convention; Taoist; Theosophist; Unitarian Universalist Association; United Church of Christ; United School of Christians; Wiccan; Zoroastrian. (Source as of 10/24/02: http://www.interfaithalliance.org/Resources/resources.htm)
142.  The website for Americans United for Separation of Church and State: http://www.au.org/about.htm .
143.  Boston, Rob, "Supreme Mistake," Church & State, Vol. 55. No.7, July/August 2002, p. 6.
144.  Connolly, Ceci, Washington Post, 9 May 2002, p. A29.
145.  "At Opryland in Nashville—the old ‘Buckle of the Bible Belt'—Bush told religious broadcasters that ‘the terrorists hate the fact that ... we can worship Almighty God the way we see fit,' and that the United States was called to bring God's gift of liberty to ‘every human being in the world' " (Source: Howard Fineman, ‘Fire, Brimstone and Bush's Religious Rhetoric," Newsweek, March 5, 2003; Also at: http://www.msnbc.com/news/878520.asp?0cv=KA01#BODY)
146.  Examples include programs run by the Campus Crusade for Christ, such as Athletes in Action, or the John Jacob's Power Team. See www.bc-alliance.org.
147.  Riedel, Bunnie, A Matter of Conscience: Why Faith Groups Oppose Government-Sponsored Prayer in Public Schools (Washington, DC: Americans United for Separation of Church and State, undated), p. ii.
148.  Tocqueville, Alexis de, Democracy in America (New York, NY: Vintage Books, 1959), Vol. 1, pp. 323, 325.
149.  Moeller, Clark, It's a Matter of Values (Harrisburg, PA: Pennsylvania Alliance for Democracy, 2000), pp. 7-20. For the web version: www.padnet.org, click Right-Wing Watch.
150.  Kramnick, Isaac, and Moore, R. Laurence, The Godless Constitution: The Case Against Religious Correctness (New York, NY: Norton & Co, 1996).
151.  Madison opposed ... any kind of establishment of religion, no matter how inclusive or exclusive. ... he shared Jefferson's belief in a high wall of separation. He spoke of a ‘perfect separation' and believed that ‘religion and Government will exist in greater purity, without ... the aid of government.' [Source: Levy, Leonard W., Origins of the Bill of Rights, (New Haven, CT: Yale University Press, 1999) pp. 85-86.]
152.  According to Nina Shea, director of Freedom House, "This legislation has made it considerably more difficult for the present [Clinton] or any future administration wholly to ignore religious freedom in American foreign policy."a The concerns stimulating this legislation involved the religious persecution of Christians and other denominations in countries such as the Sudan. However, the IRFA states, in part, that "the Secretary of State shall permit, on terms no less favorable than that [sic] accorded other non-government activities unrelated to the conduct of diplomatic mission, access to the premises of any U.S. diplomatic mission or consular post by any U.S. citizen seeking to conduct an activity for religious purposes."b On its face, this policy conflicts with the U.S. Supreme Court's criteria for statutes involving religion. These criteria stipulate that such a statute "... must serve a secular purpose; second, its primary effect must be one that neither advances nor inhibits religion; third, it must not foster excessive entanglement between church and state."c [Sources: aShea, Nina, "Religious Freedom and American Foreign Policy," in Marshall, Paul, Religious Freedom in the World: A Global Report on Freedom and Persecution (Nashville, TN: Boardman & Holman, 2000), p. 3; b Decherf, Dominique, Religious Freedom and Foreign Policy: The U.S. International Religious Freedom Act of 1998, (Cambridge, MA: Weatherhead Center for International Affairs, Harvard University, June 2001), p. 14; and c Ibid., p. 14.]
153.  108th Congress 1st Session, S. 272, "Charity, Aid, Recovery, and Empowerment Act of 2003," Title VII- Compassion Capital Fund, p. 117+
154.  "Bush Backs Faith-Based Program in Arkansas that Converts Jobless," Church & State, Vol. 55, No. 7., July/August 2002, p. 16.
155.  In addition to the issue of church-state separation, there is no research that shows faith-based programs perform better than other programs. Prof. Byron Johnson at the Center for Research on Religion and Urban Civil Society at the University of Pennsylvania and other researchers note, "The truth ... is that there little reliable research proving the effectiveness of religious programs." Nor is there "evidence showing which religious programs show the best results and how they stack up against secular programs." (Source: Goodstein, Laurie, "Church-Based Projects Lack Data on Results," The New York Times, 24 April 2001, p. A12.)
156.  For a more comprehensive analysis of the legal issues surrounding charitable choice see Knippenberg, Joseph M., "The Constitutional Politics of Charitable Choice," Transaction Social Science and Modern Society, Vol. 40, No. 2., Jan./Feb. 2003, Whole No. 263, pp. 37- 47.
157.  In the last 13 years, the number of Wiccans in the U.S. has increased by a factor of 16, to 134,000. In 1986, "a federal appeals court ruled that Wicca was a legal religion protected by the Constitution."a Wiccans "reflect an explicit desire not just to prevent harm to the natural world but also to reconnect the rituals and rhythms of human life with reverence for the sacred spirit or spirits said to reside in natural elements, cycles, processes, beings, and events." [Source: aUrbina, Ian, "Forget About ‘Wicked'. Today's Witch is Wiccan," The New York Times, 30 October 2003, p. B8; bNorthcott, Michael S., "Ethnicity," in Wuthnow, Robert, ed., The Encyclopedia of Politics and Religion (Washington, DC: Congressional Quarterly, Inc. 1998), p. 237.]
158.  Dudley, Carl S., and Roozen, David A., Faith Communities Today, A Report on Religion in the United States Today (Hartford, CT: Hartford Seminary, 2001), p. 50.
159.  Lindner, Eileen W., Yearbook of American & Canadian Churches 2003 (Nashville, TN: Abingdon Press, 2003), and Ronsvalle, John and Sylvia, The State of Church Giving through 2000 (Champaign, IL: empty tomb, inc, 2002). The Ronsvalles distinguish between revenues from members' donations used for the financial support of a church and revenues for "benevolences," which support: "... international missions as well as national and local charities, through denominational channels as well as programs of non-denominational organizations to which congregations contribute directly. Benevolences also include support of denominational administration at all levels, as well as donations to denominational seminaries and schools." [Source: Ronsvalle, John and Sylvia, The State of Church Giving through 2000 (Champaign, IL: empty tomb, inc, 2002), p. 4.]
160.  Ronsvalle, John and Sylvia, Behind The Stained Glass Windows: Money Dynamics in the Church (Grand Rapids: MI, 1996), p. 121.
161.  Editorial, The New York Times, 30 December 2002, p. A16.
162.  Texas Freedom Network, The Texas Faith-Based Initiative at Five Years: Warning Signs as President Bush Expands Texas-Style Program to National Level (Austin, TX: Texas Freedom Network, 2002), p. 2. Also: "Many drug treatment professionals were thrilled to hear a president direct the nation's attention to a social epidemic [drugs] that they say has too long been ignored and under financed. But some were troubled that of all the nation's treatment programs, the president seemed to hold up as a model deserving government support a program that is religiously sectarian, unlicensed, untested and not clinical in its methods." (Source: Goodstein, Laurie, "Bush's Focus on Antidrug Ministry Irks Some," The New York Times, 23 February 2003, p. 18.)
163.  "Jesus Saves," The Wall Street Journal, 20 June 2003.
164.  Klieman, Mark A.R., "Faith-Based Fudging: How a Bush promoted Christian Prison Program fakes success by massaging data." Source as of 10/17/03: http://slate.msn.com/id/2086617/ ; the evaluation report by the Center for Research on Religion and Urban Civil Society is available at www.manhattan-institute.org/innerchange.pdf .
165.  "Faith-Based Bias: How White House is Tilting the Playing Field," Church & State, Americans United for Church and State Separation, September 2003.
166.  Supreme Court decisions that have undercut church-state separation: Employment Division v. Smith, 1990; Rosenberger v. University of Virginia, 1995; City of Boerne v. Flores, 1997; Agostini v. Felton, 1997; Mitchell v. Helms, 1999; Good News Club v. Milford Central School, 2001; and finally, Zelman v. Simmons-Harris, 2002. [Sources: Garbus, Martin, Courting Disaster: The Supreme Court and the Unmaking of American Law (New York, NY: Times Books, Henry Holt, 2002), pp. 251-282; Sheffer, Martin S., GOD Versus CAESAR: Belief, Worship, and Proselytizing under the First Amendment (Albany, NY: State University of New York Press, 1999), p. 125; Davis, Derek, "Constitution, U.S.," in Wuthnow, Robert, ed., The Encyclopedia of Politics and Religion, Washington, DC),Congressional Quarterly, Inc. 1998, pp. 187-190; see also ]
167.  Editorial, "The Court's Troubling Term," The New York Times, 3 July 2002, p. A22.
168.  For example, a 15-year-old boy recently has been removed from a Baptist parochial school in Lexington, NC, because of his religion. "Baptist doctrine and teachings do not complement the Catholic doctrine," said school administrator Dan Hightower. "Home, school, and church have to complement one another." The school's policy claims it admits students "whose parents are in agreement with the Christian philosophy, purposes, and standards of the school." (Source: "Update: Catholic Student Expelled from Baptist School," Voice of Reason, No. 3 [80], 2002, p. 7).
169.  Vouchers: For more than 50 years, voucher proposals that would provide tax revenues to fund religious schools have been rejected by voters at the polls by large margins, generally in the range of 2:1. In November 2000, voters of Washington, California, and Wisconsin voted down voucher referenda.a In a 2000 survey of public attitudes by Phi Delta Kappa/Gallup, 69% of Americans rejected vouchers in favor of "improving and strengthening existing public schools."b In 2001, Governor Tom Ridge of Pennsylvania could not get enough support to bring his voucher bill to the floor of the legislature for a vote. [Sources: a Doerr, Edd and Menendez, Albert J., Church, Schools, & Public Money: The Politics of Parochiaid (Buffalo, NY: Prometheus Books, 1991), pp. 50-51; bDoerr, Edd, "What Next?" The Humanist, November/December 2002, p. 41].
170.  Sandel, Michael J., Democracy's Discontents: America in Search of a Public Philosophy (Cambridge, MA: Harvard University Press, 1996), p. 58. However, there were several exceptions. These included Supreme Court decisions to approve government support of religious schools with nonreligious books and tax-supported school busing.
171.  Remarks by Supreme Court Justice Scalia in his role as a panelist at the conference, "Call for Reckoning," at the University of Chicago Divinity School on January 25, 2002. (Source: http://pewforum.org/deathpenalty/resources/transcript3.php3)
172.  Wilentz, Sean, "From Justice Scalia, A Chilling Vision Of Religion's Authority In America," The New York Times, 8 July 2002, p. A19.
173.  Hollman, Hollyn, "Dredging up Ugliness in the Name of Vouchers," Voice of Reason: The Newsletter of Americans for Religious Liberty, No. 3. [80], 2002, p. 4.
174.  Doherty, Fiona, et al, A Year of Loss: Reexamining Civil Liberties since September 11 (New York, NY: Lawyers Committee For Human Rights, 2002), available at www.lchr.org; Also Editorial, "The Court's Troubling Term," The New York Times, 3 July 2002, p. A22.
175.  Garbus, Martin, Courting Disaster: The Supreme Court and the Unmaking of American Law, (New York, NY: Times Books, Henry Holt & Company, 2002), p.1; also see: Noonan, Jr., John T., Narrowing The Nation's Power: The Supreme Court Sides with the States, (Berkeley, CA: University of California, 2002). John Noonan is the Robbins Professor of Law Emeritus at the University of California, Berkeley, and a senior judge of the United States Court of Appeals for the Ninth Circuit.
176.  Loss of other liberties: In the name of national security, the current administration has passed the USA Patriot Act, and Homeland Security Act which make it legal for the government to evaluate you as a national security risk without any evidence. Interviews in November and December of 2002 by The New York Times' staff indicate that, "[F]rom New York City to Seattle police officials are looking to do away with rules that block them from spying on people and groups without evidence that a crime has been committed."a
  All your credit and debit card electronic transactions for food, liquor, gasoline, medical bills, books and magazine subscriptions, e-mailsb, and telephone calls will be legally available for FBI inspection without your knowledge through the use of powerful government ‘data mining' computers.c This government database will be searched, said Edward Aldridge, undersecretary of Acquisitions and Technology at the Pentagon, "for telltale signs of suspicious consumer behavior."d In the past, the FBI has illegally spied on citizens, compiling files of unsubstantiated here-say on law-abiding citizens. Now they can do it legally. All this evokes memories of Stasi, the East German Secret Police.e "Our nation is facing the greatest threats to civil liberties since the McCarthy era," said Kathleen Taylor, Executive Director of the ACLU of Washington."f The ACLU has made it their top priority to challenge in court the anti-civil rights provisions of the USA Patriot Act.
  At the request of the FBI, the list of books you have withdrawn from your local library must be turned over to the government without your being informed. "The secrecy enshrouding the counter-terrorism campaign runs so deep that Section 215 [of the USA Patriot Act] makes it a crime for people merely to divulge whether the FBI has demanded their records, deepening the mystery – and the uneasiness among groups that could be required to turn over information they had considered private."g This is a restriction on the freedom of expression of public librarians and is radically different than the confidentiality required of medical personnel concerning your medical records, which is designed for your protection. "Experts on consumer profiling say law enforcement officials face two big problems," said Jason Catlett of the Junkbusters Corporation. "Some commercial databases have high error rates, and so little is known about terrorists that it could be very difficult to distinguish them from other people."h
  Muslims have been gathered up by the government, put into detention without due process, held without counsel, and prevented from contacting their families. We don't know why particular Muslims were held and not others. On August 26, 2002, Judge Damon J. Keith of the United States Court of Appeals for the Sixth Circuit, wrote in regard to the Justice Department's secret deportation hearings, "Democracies die behind closed doors. ... When the government begins closing doors, it selectively controls information rightfully belonging to the people. ... A blanket policy of secrecy is unconstitutional."i Not surprisingly, many American Muslims now feel frightened to identify themselves as Muslims and have no confidence that their civil rights of free speech will be protected if they object to the government's targeting of Muslim people.
  No one is questioning that al-Qaeda is a serious threat, but the evisceration of civil rights that is now underway is destroying democracy's strongest weapon for fighting dictatorships, and al-Qaeda is the newest form of a theocratic dictatorship. Unfortunately, our administration's motto seems to be ‘in order to save the village, we need to destroy the village.'
  [Sources: a Moss, Michael, and Fessenden, Ford, "New Tools for Domestic Spying, and Qualms," The New York Times, 10 December 2002, p. A1; bMarkoff, John, and Schwartz, John, "Bush Administration to Propose System Wide Monitoring of Internet," The New York Times, 20 December 2002, p. 22A; c"In the Pentagon research effort to detect terrorism by electronically monitoring the civilian population, the most remarkable detail may be this: most of the pieces of the system are already in place. Because of the inroads the Internet and other digital network technologies have made into everyday life over the last decade, it is increasingly possible to amass Big Brother-like surveillance powers through Little Brother means. The basic components include everyday digital technologies like e-mail, online shopping and travel booking, A.T.M. systems, cellphone networks, electronic toll-collection systems and credit-card payment terminals." (Source: Markoff, John, and Schwartz, John, "Many Tools of Big Brother Are Now Up and Running," The New York Times, 23 December 2002, p. C1.); dGarrett, Major, "Pentagon to Track American Consumer Purchases" FoxNews.com, November 21, 2002 (http://www.foxnews.com/printer_friendly_story/0,3566,70992,00.html); e "The Stasi [Ministerium für Staatssicherheis, the internal security force of the German Democratic Republic, abolished in 1989] used a huge network of informants to repress the citizens of East Germany. It was not uncommon for members of families to spy on each other for fear of blackmail, as a result of physical threats and even because of monetary rewards from the secret police force. In the late ‘80s, the Stasi had nearly 175,000 official informants on their books, roughly one informant for every 100 people. (Some estimate the size of the "unofficial" Stasi informant force as nearly 10 times this level.) The Stasi maintained a force of more than 90,000 uniformed and plain-clothes agents." (Source as of 11/24/02: Soviet.ski Collection at www.sovietski.com/Star/stasi.html); f Website of the American Civil Liberties Union as of November 12, 2002: http://www.aclu-wa.org/issues/otherissues/DefendConstitution.html; gMoss, Michael, and Fessenden, Ford, "New Tools for Domestic Spying, and Qualms," The New York Times, 10 December 2002, p. A24; h Moss, Michael, and Fessenden, Ford, "New Tools for Domestic Spying, and Qualms," The New York Times, 10 December 2002, p. A24. Also: "‘We have no ability to find terrorist finances unless we are given names,' says the anti-money-laundering head at a big American bank." (Source: "Terrorist finance: The needle in the haystack," The Economist, December 14th 2002, p. 69.); iHerbert, Bob, "Secrecy Is Our Enemy," The New York Times, 2 September 2002, p. A15.]
177.  At this point, the data on civil rights are not organized in a way that facilitates an evaluation of the predictive value of this devolution theory. For example, at what point in the decline in one civil right does it precipitate the decline or collapse of another, interdependent civil right? Although few social science investigations generate that degree of precision, it is an important question. If it can be answered, and I think it can, these answers will advance our understanding of how democracy functions.
  Recent developments in the study of self-organizing phenomena suggest how the parameters of civil rights might be defined, changes to civil rights measured, and then how these changes might be analyzed to advance our understanding. Self-organizing phenomena such as earthquakes, growth of bacteria colonies, patterns of human settlements, spread of crime in a city, and the characteristics of internet usage have been found to have frequencies of occurrence that follow the power law used in statistical analysis. It seems plausible that computer models and statistical tools used to make these discoveries can be employed to evaluate the degree to which civil rights are interdependent and how the increase or decline of one civil right affects the viability of others.a When we have a deeper understanding of these relationships, we will be better equipped to manage our democracy. [aFor an introduction to the computer models used to study complex social phenomena, search "self-organizing systems " on the web; see Rauch, Jonathan, "Seeing Around Corners," Atlantic Monthly, April 2002; and Wolfram, Stephen, A New Kind of Science (Canada: Stephen Wolfram, LLC, 2002). For more information on the power law, search for "power law" on the web.]
178.  In 1776, there were only eleven denominations, ten of which were Christian, in the United States. Today there are over 2,000 denominations, many of which were imported from Europe such as the Episcopalians, Presbyterians, Jews, and Quakers. Others, such as the Mormons, were home grown in the United States. As a result of the great disappointment of October 22, 1844, when the world did not end as foretold by William Miller, the Seventh-Day Adventists and Jehovah's Witnesses sprang into life. In 1776, only 17% of the population were members of churches.a This grew to about 64% in 1962. b Starting in the 1800s, Methodism successfully grew in the Midwest, where few other churches existed. In Pennsylvania, Catholics expanded their influence by placing several priests in different churches in the same coal mining community according to their ethnicity: an Italian priest for the Italian miners, a Welch priest for the Welch miners and their families, one for the Irish, and another for Poles.
  The latter half of the 20th century saw significant changes in the theology of some denominations. For the Catholics, the Second Vatican Council between 1962 and 1965 eliminated the status of moral superiority of the clergy over the laity. As a result, in part, the number of newly ordained priests declined from 994 in 1965 to 479 in 2002. c Some denominations started ordaining women; others began marrying same-sex partners. Meanwhile, over 425 new religions were formed in the United States in the early 1990s. d [Sources: aFinke, Roger and Stark, Rodney, The Churching of America 1776-1990: Winners and Losers in Our Religious Economy, (New Brunswick, NJ: Rutgers University Press, 1992), page 1; bPutnam, Robert, Bowling Alone: The Collapse and Revival of American Community (New York, NY: Simon & Schuster, 2000), pp. 70-71; cSteinfels, Peter, A People Adrift: The Crisis of the Roman Catholic Church in America (New York, NY: Simon & Schuster, 2003), p. 29; and dStark, Rodney, and Finke, Roger, Acts of Faith: Explaining the Human Side of Religion (Berkeley, CA: University of California Press, 2000), p. 255. Also see Armstrong, Karen, A History of God (New York, NY: Harper Audio Studios, 1994), and Bloom, Harold, The American Religion: The Emergence of the Post Christian Nation (New York, NY;Simon & Schuster, 1992)]
179.  "Roberston Charity Wins ‘Faith-Based' Grant," Washington Post, 3 October 2002, p. A02
180.  United States Depart of Health & Human Services, September 22, 2003: wysiwyg://48/http://www,gov/fbci/; and http://www.whitehouse.gov/news/release/2003/0922-1.html new link added 1/23/04 to replace link not working. http://www.hhs.gov/news/press/2003pres/20030922b.html
181.  Stark, Rodney, and Finke, Roger, Acts of Faith: Explaining the Human Side of Religion, (Berkeley, CA: University of California Press, 2000), p. 284. Stark argues that his theory is based on a rational theory of decision making.a However, many of his explanations and examples, as David Sloan Wilson points out, fit more consistently with the theory of evolution as examples of cultural adaptation.b For example, Stark's first three propositions state: "1. Within the limits of their information and understanding, restricted by available options, guided by their preferences and tastes, humans attempt to make rational choices. ... 2. Humans are conscience beings having memory and intelligence who are able to formulate explanations about how rewards can be gained and costs avoided. ... 3. Humans will attempt to evaluate explanations on the basis of results, retaining those that seem to work most efficiently."c [Sources: aIbid., pp. 42 - 56; b Wilson, David Sloan, Darwin's Cathedral: Evolution, Religion, and the Nature of Society (Chicago, ILL: The University of Chicago Press, 2002); c Stark, Rodney, and Finke, Roger, Acts of Faith: Explaining the Human Side of Religion (Berkeley, CA: University of California Press, 2000) p. 277.]
182.  "Some experts say that in Europe, suspicion of major denominations may run higher because religious leaders directly wielded political power in the past. Others say the unchallenged supremacy of state-blessed faiths in Europe – like the Lutherans in Scandinavia and Anglicans in Britain – perhaps turned out to be a curse." The New York Times, 13 October 2003, p. A6.
183.  "From the Opinion by Chief Justice Rehnquist" in "Excerpts from the Decision Sanctioning Vouchers for Private Schools," The New York Times, 28 June 2002, p. A22.
184.  Lane, Robert. The Loss of Happiness in Market Democracies (New Haven, CT: Yale University Press, 2000, p. 224.
185.  Steinfels, Peter, A People Adrift: The Crisis of the Roman Catholic Church in America (New York, NY: Simon & Schuster, 2003), p. 30.
186.  "Catholic Charites Under Fire,", Voice of Reason: The Newsletter of Americans for Religious Liberty, 2002, No.2 [79], p.10. Also see: Gonzalez, Jeffrey, A Celebration of Public Education (Harrisburg, PA: Pennsylvania Alliance for Democracy, 2000), p. 12.
187.  "On a recent Saturday in a church fellowship hall here, evangelical Christians from several states gathered for an all-day seminar on how to woo Muslims away from Islam. ... Arab International Ministry, the Indianapolis group that led the crash course on Islam here, claims to have trained 4,500 American Christians to proselytize Muslims in the last six years, ... Pat McEvoy, a secretary at a high school in Columbus, said she had known very little about Islam before the seminar. Her school has an influx of students from Somalia, and as she walked through the hallways she regarded these immigrants as ‘a virtual mission field.' She said she felt an obligation to save them from an eternity in Hell. ‘If I had the answer for cancer, what sort of a human would I be not to share it?' Ms. McEvoy said."a
  In another example, "Six California firefighters have gone to federal court seeking an end to the chaplain's corps of the California Department of Forestry and Fire Prevention, saying it impermissibly mingles church and state. ... The department created the corps two years ago, replacing a peer-counseling program that had existed for years. Of the first 52 people to join the chaplain's corps, all but two are Christians and wear crosses on their firefighting uniforms, according to the lawsuit. ... The plaintiffs say that unlike chaplains in the military and most other public safety organizations, the California forestry chaplains mix religious ministry with their day-to-day duties as firefighters or supervisors." b
  Last February, President Bush singled out for praise in his State of the Union address in 2003, Mrs. Tonja Myles who helped start the Healing Place near Baton Rouge, Louisiana. This mega church sponsors a faith-based, anti-drug program which includes proselytizing. "The same God who delivered me can do the same for you," preached Mrs. Myles, "... If you're hurting tonight, we know the one who can make you whole, and that is Jesus."c Although anecdotal examples are not proof of a pattern, this example is a vivid illustration that social service programs that proselytize have President Bush's endorsement and are favored for federal grant support. (Sources: aGoodstein, Laurie, "Seeing Islam as ‘Evil' Faith, Evangelicals Seek Converts," The New York Times, 27 May 2003, p. 1; bBroder, John M., "Firefighters File Lawsuit Over Chaplains in Ranks", The New York Times, 26 May 2003, p. A10; cGoodstein, Laurie, "Bush's Focus on Antidrug Ministry Irks Some," The New York Times, 23 February 2003, p. 18.)
188.  Sources: "Emergency Contraception Services for Rape Victims in Pennsylvania Hospitals," Fact Sheet, Clara Bell Duvall Education Fund, Philadelphia, PA, 2000, pp. 1-4; "United States and Pennsylvania Crime Rates 1960 - 2000," The Disaster Center's Rothstein Catalogue for Disaster Planning: http://www.disastercenter.com/crime/uscrime.htm and www.disastercenter.com/crime/pacrime.htm., p2.
189.  Church Donations: The Yearbook of American & Canadian Churches 2003 reports that, "Benevolence as a Percentage of Total Contribution" had declined from 21% in 1994, to 15% in 2001.a Family contributions to churches as a percent of income of member families had fallen from about 3.1% in the 1960s to an estimated 1% in 1997, notes Robert Wuthnow of Princeton University.b According to empty tomb in 2000, "Donations for external church activities dropped to a 30-year low as a percent of [church] income, falling below 0.4 percent. ... Most of the money is being spent on salaries, in-church programs, and building-maintenance rather than on outreach efforts such as missions and services for the poor."c One of the reasons for the decline in church contributions is that some of these donations are going elsewhere. Barna Research Group found that, "Half of all Americans (51%) donate money to a non-profit organization other than a church in a typical month [in 1999]. This is up 10 percentage points from 1997. Christians (53%) and non-Christians (49%) were equally likely to have donated money to a non-profit organization, other than a church in the past month (1999)."d [Sources: aLindner, Eileen W., Yearbook of American & Canadian Churches 2003 (Nashville, TN: Abingdon Press, 2003), p. 12; bWuthnow, Robert, The Crisis in the Churches, Spiritual Malaise, Fiscal Woe (Oxford University Press, NY, 1997), pp. 14-15. Wuthnow notes, "In cold financial terms, the amount of money people give to their churches is indeed quite sparse." ... He also notes, "... in comparison with their role in speaking on behalf of social justice throughout most of our nation's history, the churches seem to have fallen silent on this topic. ... the churches of the 1980s and 1990s seem to have lost interest in these issues or have become ineffective in addressing them..." pp. 16 and 208 respectively; cempty tomb's website as of 2/26/03: http://www.emptytomb.org/about.html; d"Community Service: Money," Barna Research Online, as of 2/26/03: http://www.barna.org/cgi-bin/PageCategory.asp?CategoryID=13.]
190.  Ronsvalle, John and Sylvia, The State of Church Giving through 2000 (Champaign, IL: empty tomb, inc, 2002), p. 29.
191.  Vouchers: Between 1965 and 2003, enrollment in the largest system of private schools in the country, Catholic parochial schools, declined from 4.5 million students to 2 million.a Concurrently, the availability of low-cost teachers disappeared as fewer and fewer women became nuns. At the same time, the Catholic school buildings were getting older, requiring more expensive maintenance. As a result, the cost per student skyrocketed, stressing the financial stability of these schools, many of which have closed. As its financial position, declined the Catholic hierarchy began intense lobbying to have state legislatures adopt vouchers so parochial schools could be funded by taxpayers. They were joined by politicians who wanted the Catholic vote.
  These supporters and others are being rewarded by the Bush administration. According to a just released research report by People for The American Way, "Over the past three years, more than $75 million in federal education funding has been diverted to just a handful of private, pro-voucher advocacy groups. This torrent of public funding appears to benefit and strengthen the advocacy infrastructure created by a network of right-wing foundations dedicated to the privatization of public education." Meanwhile, "thousands of public school students eligible for free tutoring are not getting the supplemental services help they desperately need ..." and states "... limited by constrained budgets and a weak economy, continue to struggle with the implementation of an underfunded federal mandate [No Child Left Behind]."b [Sources aSteinfels, Peter, A People Adrift: The Crisis of the Roman Catholic Church in America (New York, NY: Simon & Schuster, 2003), p. 3; bNeas, Ralph G., "Funding a Movement: U.S. Department of Education Pours Millions into Groups Advocating School Vouchers and Education Privatization," People For the American Way, Washington DC., News release, Nov. 18, 2003, pp. 1-2.]
192.  Goodstein, Laurie, "Church-Based Projects Lack Data on Results," The New York Times, 24 April 2001, p. A12: Professor Byron R. Johnson at the University of Pennsylvania "is among the few social scientists who have tried to measure the influence of religion on social programs. ... The truth, Mr. Johnson and many other social scientists say, is that there is little reliable research proving the effectiveness of religious programs. They also add that there is scant evidence showing which religious programs show the best results and how they stack up against secular programs."
193.  Texas Freedom Network, The Texas Faith-Based Initiative at Five Years: Warning Signs as President Bush Expands Texas-Style Program to National Level (Austin, TX: Texas Freedom Network, 2002).
194.  There can be a significant financial down-side for religious institutions that become dependent on government funding for faith-based social services. The downside is that the religious institution will be left holding the financial bag of staff salaries and other overhead costs when the government stops funding their programs to cut government deficits. This is what has happened in Canada. "Of 323 major service agencies in the province [of Ontario], 14 have religious affiliations. They receive $92 million in government support ... but now that the government is withdrawing the money [to cut deficits], decades of reliance on it leave many religious groups incapable of raising substantial funds beyond the collection plate." The resulting down-sizing of services will affect the churches' credibility as reliable members of the wider community. (Source: DePalma, Anthony, "Canada Cutting Back Funds for Faith-Based Charities," The New York Times, 24 June 2001, p. A3.)
195.  Dudley, Carl S., and Roozen, David A., Faith Communities Today: A Report on Religion in the United States Today, Hartford, Ct: Hartford Institute for Religious Research, March 2001, p 3.
196.  DePalma, Anthony, and Wakin, Daniel J., "Parishes Lack Lay Oversight On Finances," The New York Times, 8 July 2002, p. B1.
197.  A recently released study by the Church of England "... predicted that if trends continued, by the year 2030 Church of England attendance would be down to just 500,000, less than two-thirds of the current figure." (Source: Hoge, Warren, "Archbishop of Canterbury Enthroned," The New York Times, 28 February 2003, p. A10.)
198.  According to James Madison, the architect of the Constitution, religion should not be used "as an engine of civil policy. ... During almost fifteen centuries has the legal establishment of Christianity been on trial. What have been its fruits? More or less in all places, pride and indolence in the clergy, ignorance and servility in the laity, in both superstition, bigotry, and persecution." Religion, Madison said, "... flourishes in greater purity without the aid of government." (Source: Madison, James, "A Memorial and Remonstrance," General Assembly of the Commonwealth of Virginia, June 20, 1785, p. 2. See www.ku.edu/carrie/docs/texts/memorial.htm).
199.  Time Magazine, July 24, 2000, p. 49.
200.  Putnam, Robert, Bowling Alone: The Collapse and Revival of American Community (New York, NY: Simon & Schuster, 2000), p. 67.
201.  Smith, Steven Rathbeb, "Government and Nonprofits in the Modern Age," Society, Volume 40, Number 4, May/June 2003, Whole No. 264.
202.  Sheffer, Martin S., GOD Versus CAESAR: Belief, Worship, and Proselytizing under the First Amendment (Albany, NY: State University of New York Press, 1999), p. 7.
203.  Wuthnow, Robert, Producing the Sacred, An Essay on Public Religion (Urbana, Ill: University of Illinois Press, 1994), p. 156.
204.  Wright, Robert, Non Zero: The Logic of Human Destiny (New York, NY: Pantheon, 2000).
205.  An exception is Iran, where the religious fundamentalists, led by Ayatolleh Khomeini, overthrew the Shah in 1979. However, now Iran is moving toward more democratic procedures.
206.  "Is America Moving Leftward?" The Economist, September 28, 2000, p. 77.
207.  Patterson, Orlando, "Liberty Against the Democracy State," in Warren, Mark E., ed., Democracy & Trust (Cambridge, England: University of Cambridge, 1999), p. 200.
208.  Inglehart, Ronald, "Globalization and Postmodern Values," Washington Quarterly, 23 January 2000, p. 219. Found at http://muse.jhu.edu/demo/wq23.1inglehart.htm.
209.  Ibid., p. 222. Also see Barna Research: "Age appears to be positively correlated with the importance individuals place on their faith. Of those born between 1965 and 1983, 28% "attend church in a typical week," and 56% "say their faith is very important in their life." In contrast, those born 1946 and 1964, 43% "attend church in a typical week," and 70% of them of "say their faith is very important in their life." Of those born between 1927 and 1945, 50% "attend church in a typical week," and 80% say "say their faith is very important in their life." (Sources: "Generational Differences," Barna Research Online, 2001, and "Church Attendance: Who," Barna Research Online, 2000, as of 2/26/03: http://www.barna.org/cgi-bin/PageCategory.asp?CategoryID=22 and http://www.barna.org/cgi-bin/PageCategory.asp?CategoryID=10, respectively)
210.  Rosen, Jeffrey, "How to Reignite the Culture Wars," The New York Times Magazine, September 7, 2003, p. 49.
211.  Gonzalez, Jeffrey, A Celebration of Public Education (Harrisburg, Pa: Pennsylvania Alliance for Democracy, 2001), p. 2. Also on the web at http://www.padnet.org/Celebration.html.
212.  That is the case unless the religious institution is the organizing vehicle for a community's struggle for freedom or survival, as was the case with churches during the civil rights movement in the United States or the Polish effort to be free from the Soviet Union.
213.  Hoover, Ph.D., Stewart M., "Religion, Media, and The Cultural Center of Gravity," an address to the Trustees of the Foundation for United Methodists Communications, Nashville, TN: May 7, 1998. (Source as of 10/22/02: http://www.colorado.edu/journalism/MEDIALYF/analysis/umcom.html.)
  Robert Wuthnow, professor of sociology at Princeton University, points out several important developments, "... that came to characterize America's quest for spirituality in the late 1980s and 1990s." These included, . "... a renewed interest in the inner self as a way of relating to the sacred,..." and the idea "... that spirituality must be found within ordinary life and is thus as varied and as unpredictable as everyday experience and as individuals themselves, certainly not [found] in churches or synagogues, and perhaps not on the therapist's couch either."a Wuthnow's assessment may explain the findings of the Barna Research: "Two out of three adults (66%) contend that religion is losing its influence in American society. This figure has remained relatively stable for years, with the exception of the months immediately after the 9-11 terrorist attacks. Oddly, people tend to view the nation's faith as losing ground at the same time that seven out of ten (70%) argue that their own religious faith is "consistently growing deeper." At least two-thirds of the people in each of the nation's four adult generations maintain this stand."b Of those claiming to be "born again" 10 million are "unchurched," which Barna Research defines as "an adult (18 or older) who has not attended a Christian church service within the past six months, not including holiday services (such as Easter or Christmas) or a special event at a church (such as a wedding or funeral)." Ten million is about 15% of the unchurched adult population of the United States, according to Barna Research.c [Sources: aWuthnow, Robert, After Heaven: Spirituality in America Since the 1950s (Berkeley: University of California Press, 1998), pp 142, 160 respectively; b "Is America's Faith Really Shifting: Is Religion Losing Influence?," Barna Research Online, February 24, 2003, as of 2/26/03: http://www.barna.org/cgi-bin/PagePressRelease.asp?PressReleaseID=133&Reference=A; c "Unchurched: How Many?" Barna Research Online, 2000, as of 2/26/03: http://www.barna.org/cgi-bin/PageCategory.asp?CategoryID=38]
214.  Putnam, Robert, Bowling Alone: The Collapse and Revival of American Community (New York: Simon & Schuster, 2000), p. 70.
215.  U.S. Census: "Series A 91-22, Population of the United States and outlying areas: 1880-1970," Historical Statistics of the United States: Colonial Times to 1970, (Washington DC: U.S. Dept of Commerce, Bureau of Census, 1975), p. 9.
216.  U.S. Census Bureau, Census 2000 redistricting Data (P.L. 94-171), Summary File for states, Tables PL1, PL2, and PL4, Internet release date: April 2, 2001.
217.  Putnam, Robert, Bowling Alone: The Collapse and Revival of American Community (New York, NY: Simon & Schuster, 2000), p. 76.
218.  "A growing number of Christians across the country are choosing a do-it-yourself worship experience in what they call a "house church." While the numbers for such an intentionally decentralized religious phenomenon are hard to pin down, as many as 1,600 groups in all 50 states are listed on house church websites. ... Some are rebelling against the contemporary culture of the mega-church, in which even mid-size churches have adopted marketing campaigns, multimedia Bible studies and Sunday services as choreographed as Broadway musicals." (Source: Goodstein, Laurie, "Search for the Right Church Ends at Home," The New York Times, April 29, 2001, p. 1.)
219.  It is not just the Christian Coalition and Focus on the Family that are involved in politics. "As many as one in five churchgoers say that their clergy speak out on candidates and elections," reports the Pew Research Center.a According to the September 2000, survey released by the Pew Forum and Pew Research, "70% of respondents believe churches and other houses of worship should not endorse specific political candidates," and 50% of the public are very uncomfortable when presidential candidates and other politicians talked about how religious they are."b (Sources: a "The Diminishing Divide: American Churches, American Politics," The Pew Research Center, p. 3. As of 9/16/97: http://www.people-press.org/relgrpt.htm ; bThe Pew Forum on Religion and Public Life: As of March 3, 2003: http://pewforum.org/issues/display.php?IssueID=6)
220.  Alan Wolfe, director of the Boisi Center for Religion and American Public Life at Boston University, and The New York Times designed a survey to assess the values of Americans, the results of which were published in 2001. In a parallel effort, Wolfe conducted in-depth interviews with 200 Americans across the country. In summary, Wolfe notes, in part, that, "The defining characteristic of the moral philosophy of the Americans can ... be described as the principle of moral freedom. Moral freedom means that individuals should be determining for themselves what it means to lead a good and virtuous life. ... For them, the collapse of traditional institutions of moral authority is something worth celebrating. ... There is a moral majority in America. It just happens to be one that wants to make up its own mind."a If Wolfe's assessment is correct, the following findings of Barna Research make some sense: "Most adults do not have a lot of confidence in Christian churches. Less than half (43%) said they have a lot of confidence in Christian churches; 37% said they have "some"; 13% said they do not have much confidence in them; and 4% said they have no confidence in these religious bodies. The remaining 3% did not know. When asked to rate their church on various aspects of ministry, there is not a single attribute among those tested for which at least half of all church attenders describe their church as doing an "excellent" job."b (Sources: a Wolfe, Alan, Moral Freedom: The Search for Virtue in a World of Choice, (New York, NY: W.W. Norton & Company, 2001), pp. 195, 197; b"Church Satisfaction: Confidence in the Church," Barna Research Online, 1991, as of 2/26/03: http://www.barna.org/cgi-bin/PageCategory.asp?CategoryID=12)
221.  For a fuller discussion of this rationale for separation, see Hamburger, Philip, Separation of Church and State (Cambridge, MA: Harvard University Press, 2002) pp. 21-60.
222.  Isaason, Walter, "Benjamin Franklin Joins the Revolution," Smithsonian, August 2003, p.86.
223.  Locke, John, "A Letter Concerning Toleration," The Second Treatise of Civil Government and a Letter Concerning Toleration (Great Britain: Basil, Blackwell Oxford, 1940) p.135.
224.  Hamburger, Philip, Separation of Church and State (Cambridge, MA: Harvard University Press, 2002), p. 60.
225.  Madison, James, "A Memorial and Remonstrance," General Assembly of the commonwealth of Virginia, June 20, 1785, p. 1. See www.ku.edu/carrie/docs/texts/memorial.htm; Sandel, Michael J., Democracy's Discontents: America in Search of a Public Philosophy (Cambridge, MA: Belknap Press of Harvard University Press, 1996), p. 65.
226.  Madison, James, "A Memorial and Remonstrance," General Assembly of the Commonwealth of Virginia, June 20, 1785.
227.  Levy, Leonard W., Origins of the Bill of Rights, (New Haven, CT: Yale University Press, 1999) pp. 85-86
228.  Dreisbach, Daniel L., Thomas Jefferson and the Wall of Separation between Church and State (New York, NY: New York University Press, 2002) p. 84.
229.  For a fuller discussion of this process see Levy, Leonard W., Origins of the Bill of Rights, (New Haven, CT: Yale University Press, 1999).
230.  In Jefferson's letter to the Danbury Baptists of January 1, 1802, he wrote, "Believing with you that religion is a matter which lies solely between Man & his God, that he owes account to none other for his faith or his worship, that the legitimate powers of government reach actions only, & not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should "make no law respecting an establishment of religion, or prohibiting the free exercise thereof," thus building a wall of separation between Church & State. Adhering to this expression of the supreme will of the nation in behalf of the rights of conscience, I shall see with sincere satisfaction the progress of those sentiments which tend to restore to man all his natural rights, convinced he has no natural right in opposition to his social duties."
231.  Frost, J. William, A Perfect Freedom: Religious Liberty in Pennsylvania, (New York, NY: Cambridge University Press, 1991) p. 75.
232.  Federal Courts: United States Supreme Court and lower federal court decisions which have upheld the concept of separation of church and state in their interpretations of the Establishment Clause of the First Amendment include: Illinois ex rel. McCollum v. Board of Education, 333 U.S. 203 (1948) (preventing religious instruction on school property during school day); Engel v. Vitale, 370 U.S. 421 (1962) (proscribing nonsectarian prayer at beginning of school day); Abington School District v. Schempp, 374 U.S. 203 (1963) (enjoining Bible reading before class); Epperson v. Arkansas, 393 U.S. 97 (1968) (invalidating statute prohibiting the teaching of evolution in state-funded schools); Stone v. Graham, 449 U.S. 39 (1980) (prohibiting posting copy of Ten Commandments on classroom wall); Wallace v. Jaffree, 472 U.S. 38 (1985) (enjoining daily moment of silence for public school classrooms); Edwards v. Aguillard, 482 U.S. 578 (1987) (invalidating requirement to teach "creation science"); Lee v. Weisman, 505 U.S. 577 (1992) (striking down prayer at public school graduation ceremonies); Santa Fe Independent School District v. Doe, 530 U.S. 290 (2000) (striking down school policy allowing student-led prayer at start of school football games); Roberts v. Madigan, 921 F.2d 1047 (10th Cir. 1990) (prohibiting religiously oriented books placed in a classroom library and teachers silently reading the Bible during classroom hours); Doe v. Duncanville Independent School District, 986 F.2d 953 (5th Cir. 1993) (prohibiting basketball coach from sponsoring prayer at end of games and practices); and Berger v. Rensselaer Central School Corporation, 982 F.2d 1160 (7th Cir. 1993) (enjoining religious organizations' distributing Bibles in classrooms.)
233.  Hamburger, Philip, Separation of Church and State (Cambridge, MA: Harvard University Press, 2002) p. 480; also see Dreisbach, Daniel L., Thomas Jefferson and the Wall of Separation between Church and State (New York, NY: New York University Press, 2002) p. 57.
234.  Bartlett, John, and Kaplan, Justin, Bartlett's Familiar Quotations, Sixteenth Edition (Boston, MA: Little, Brown, 1992), p. 501.
235.  Blaine amendment: "Section 1.- Neither Congress nor any State shall make any law respecting an establishment of religion, or favoring any particular form of religion, or prohibiting the free exercise thereof; or permitting in any degree a union of church and State, or granting any special privilege, immunity, or advantage to any sect or religious body or to any number of sects or religious bodies,; or taxing the people of any State, either directly or indecently, for the support of any sect or religious body or of any number of sects or religious bodies; or abridging the freedom of speech or of the press, or the right of the people peaceably to assemble and to petition the government for a redress of grievances.
  Section 2. - No religious test shall ever be required as a condition of suffrage, or as a qualification to any office or public trust, in any State. No person shall ever in any State be deprived of any of his or her rights, privileges, or capacities, or disqualified for the performance of any public or private duty, or rendered incompetent to give evidence in any court of law or equity, in consequence of any opinions he or she may hold on the subject of religion. No person shall ever in any State be required by law to contribute directly or indirectly to the support of any religious society or body of which he or she is not a voluntery member.
  Section 3. - Neither the United States, nor any State, Territory, municipality, or any civil division of any State or Territory, shall levy any tax, or make any gift, grant or appropriation for the support, or in aid of any church, religious sect, or denomination, or any school, seminary, or institution of learning, in which the fait or doctrines of any religious order or sect shall be taught or inculcated, or in which religious practices shall be observed; or for the support, or in aid, of any religious charity or purpose of any sect, order,, or denomination whatsoever.
  Section 4. - Congress shall have power to enforce the various provisins of this Article by appropriate legislation." [Source: Hamburger, Philip, Separation of Church and State (Cambridge, MA: Harvard University Press, 2002), pp. 299-300.]
236.  Smyth, Thomas, Calvin and His Enemies: A memoir of the Life, Character, and Principles of John Calvin, 79 (1856; Philadephia: 1881) as cited in Hamburger, Philip, Separation of Church and State (Cambridge, MA: Harvard University Press, 2002), p. 345.
237.  Hamburger, Philip, Separation of Church and State (Cambridge, MA: Harvard University Press, 2002), pp. 281-282.
238.  Debates and Proceedings of the National Council of Congregational Churches Held at Boston, Mass., June 14-24, 1865, as cited in Hamburger, Philip, Separation of Church and State (Cambridge, MA: Harvard University Press, 2002), p. 345.
239.  Hamburger, Philip, Separation of Church and State (Cambridge, MA: Harvard University Press, 2002), p. 282-283.
240.  Bellows, Henry, Church and State in America, 6 (1871) as cited in Hamburger, Philip, Separation of Church and State (Cambridge, MA: Harvard University Press, 2002), p. 342.
241.  Newman, John P., "Religious Liberty." A Sermon in the Metropolitan Memorial Methodist Episcopal Church, in Washington D.C., on November 25, 1875, 7 (Washington, D.C.: 1875) as cited in Hamburger, Philip, Separation of Church and State (Cambridge, MA: Harvard University Press, 2002), p. 351.
242.  Blakely, ed., American State Papers Bearing on Sunday Legislation (1890; Washington, D.C.: National Religious Liberty Association, 1911) as cited in Hamburger, Philip, Separation of Church and State (Cambridge, MA: Harvard University Press, 2002), p. 357.
243.  Hamburger, Philip, Separation of Church and State (Cambridge, MA: Harvard University Press, 2002), p. 247.
244.  Everson v. Board of Education of Ewing Township, 330 U.S. 1, 18 (1947).
245.  Ibid. p.661:7.
246.  Gettleman, Jeffrey, "Judge's Bible Monument Is Ruled Unconstitutional," The New York Times, 19 November 2002, p. A26.
247.  Pat Robertson has rejected church-state separation out of hand, claiming it does not exist.a James Kennedy has made a career of misrepresenting history to bolster his opposition to church-state separation and to assert without proof that the majority of the signers of the Declaration of Independence were fervent Christians.b [Sources: aBenen, Steve, "Church, State and the 108th Congress," Church & State, Vol. 55, No 11, December 2002, p. 5.; bMenendez, Albert J., Three Voices of Extremism: Charles Colson, James Dobson, D. James Kennedy (Silver Springs, MD: Americans for Religious Liberty, 1997), 69-74.]
248.  In this context, "America" is an informal reference to the residents of the United States. It can also refer to the land area, economy, or infrastructure, as in America has the most extensive highway system in the world. However, "America," more properly refers to the continents of North and South America, but this is not what Robertson and Kennedy mean when they talk about "America."
249.  Sheler, Jeffery L., "Mysteries of Faith: The Ways of Worship." U.S. News & World Report, November 2003., p. 8.
250.  Wolfe, Alan, Moral Freedom: The Search for Virtue in a World of Choice, (New York, NY: W.W. Norton & Company, 2001), p. 169.
251.  Examples include: Forgiveness - ‘turn the other cheek." - Matthew 5:39, Luke 6:29. No forgiveness - "As for those enemies of mine who did not want me to be king over them - bring them here and slaughter them in my presence." - Luke 19:12-27. Judas is not forgiven by Jesus for betraying him. - Mark 14:18-21.
252.  Pagels, Elaine, Beyond Belief: The Secret Gospel of Thomas (New York, NY: Random House, 2003).
253.  For example, "[i]f you take the first three Gospels, they claim that the Eucharist was instituted during or after the traditional Jewish Passover meal," points out A.N. Wilson, scholar at New College, Oxford, England. "If this is the case, then every single event which follows - the arrest of Jesus, his trial, his execution, must be a work of fiction, since it is unthinkable that the Jews would have broken their most sacred religious observances in order to put a man on trail. The Fourth Gospel tells us that the meal took place well before the Passover. It was not a Passover meal, and in this account there is very conspicuously no institution of the Eucharist." [Source: Wilson, A.N., Jesus: A life, (New York, NY: W.W. .Norton, 1991), p. x.]
254.  The Catholic Church's "official response [about why priests have to be male] has been that we know Jesus' choice was not a cultural limitation, a historical artifact, or even an alterable religious symbol like circumcision. It was indicative of an unalterable, essential relationship because, in a larger theological understanding of Christian priesthood, the priest must act, especially in presiding at the Eucharist, in persona Christi - literally, ‘in the person of Christ' - and that to do so the priest must be male. This answer, of course gives rise to fresh questions. What exactly does in persona Christi mean? ‘As a representative of Christ'? ‘An image'? ‘An icon'? Each formulation implies some shift in meaning. ... Does a chubby, blue-eyed, red-faced, bibulous, weak-willed, and irritable seventy-year-old man display more of such a ‘natural resemblance' than a fit, dark-haired, brown-eyed, olive-skinned, strong-minded, eloquent, and compassionate women of thirty five?" [Source: Steinfels, Peter, A People Adrift: The Crisis of the Roman Catholic Church in America (New York, NY: Simon & Schuster, 2003), p. 294-5.]
255.  Rosen, Jeffrey, "How to Reignite the Culture Wars," The New York Times Magazine, September 7, 2003, p. 50.
256.  Hoge, Dean R., Converts, Dropouts, Returnees: A Study of Religious Change Among Catholics (Washington, DC: United States Catholic Conference, Pilgrim Press, 1981) p. 167, as cited in Bellah, Robert N. (with Madsen Richard, William M. Sullivan, Ann Swidler, & Steven M, Tipton), Habits of the Heart: Individualism and Commitment in American Life (New York, NY: Harper & Row, 1985), p. 128.
257.  Wolfe, Alan, Moral Freedom: The Search for Virtue in a World of Choice, (New York, NY: W.W. Norton & Company, 2001), p.197.
258.  Source as of August 11, 2003: http://www.religioustolerance.org/inerran4.htm#clergy
259.  Krakauer, Jon, Under The Banner of Heaven: A Story of Violent Faith (New York, NY: Doubleday, Random House, 2003), pp. 10-27.
260.   http://www.uua.org/programs/layleader/
261.  Diamond, Sara, Roads To Dominion: Right-wing Movements and Political Power in the United States, (New York, NY: Guilford Press, 1995), p. 246.
262.  Coino, "Graced Under Pressure," p. 19; Goetz, Randall Terry and the U.S. Taxpayers Party," p.1, as cited in Berlet, Chip, and Lyons, Matthew N., Right-Wing Populism in America (New York, NY: The Guilford Press, 2000), p. 247.
263.  Diamond, Sara, Roads To Dominion: Right-wing Movements and Political Power in the United States, (New York, NY: Guilford Press, 1995), p. 246. Rousas J. Rushdoony in his influential book The Institutes of Biblical Law (1971). This vision calls for public schools to be abolished; women to have few rights; and having an abortion, being homosexual, committing adultery, practicing witch craft, and being an "incorrigible" delinquent would be the grounds for execution. (Source: Diamond, p. 248.)
264.  Goodstein, Laurie, "With Conservative Episcopalians Making Plans to Separate, Gay Bishop-Elect Stands Firm," The New York Times, 24 October 2003, p. A 14.
265.  Putnam, Robert, Bowling Alone: The Collapse and Revival of American Community (New York, NY: Simon & Schuster, 2000), pp. 70-71.
266.  Wakan, Daniel J., "Prayer And the Mayor: A City of Religious Diversity Demands a Deft Approach to Faith," The New York Times, 31 August 2003, p. 31.
267.  Steinfels, Peter, A People Adrift: The Crisis of the Roman Cath