Zelman v. Simmons-Harris, 536 U.S. 639, 31 (2002)

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Cite as: 536 U. S. 639 (2002)

O'Connor, J., concurring

ment has implications for whether a statute advances or inhibits religion, see Lynch v. Donnelly, 465 U. S. 668, 688 (1984) (O'Connor, J., concurring). The test today is basically the same as that set forth in School Dist. of Abington Township v. Schempp, 374 U. S. 203, 222 (1963) (citing Ever-son v. Board of Ed. of Ewing, 330 U. S. 1 (1947); McGowan v. Maryland, 366 U. S. 420, 442 (1961)), over 40 years ago. The Court's opinion in these cases focuses on a narrow question related to the Lemon test: how to apply the primary effects prong in indirect aid cases? Specifically, it clarifies the basic inquiry when trying to determine whether a program that distributes aid to beneficiaries, rather than directly to service providers, has the primary effect of advancing or inhibiting religion, Lemon v. Kurtzman, supra, at 613-614, or, as I have put it, of "endors[ing] or disapprov[ing] . . . religion," Lynch v. Donnelly, supra, at 691-692 (concurring opinion); see also Wallace v. Jaffree, 472 U. S. 38, 69-70 (1985) (O'Connor, J., concurring in judgment). See also ante, at 652. Courts are instructed to consider two factors: first, whether the program administers aid in a neutral fashion, without differentiation based on the religious status of beneficiaries or providers of services; second, and more importantly, whether beneficiaries of indirect aid have a genuine choice among religious and nonreligious organizations when determining the organization to which they will direct that aid. If the answer to either query is "no," the program should be struck down under the Establishment Clause. See ante, at 652-653.

Justice Souter portrays this inquiry as a departure from Everson. See post, at 687-688 (dissenting opinion). A fair reading of the holding in that case suggests quite the opposite. Justice Black's opinion for the Court held that the "[First] Amendment requires the state to be a neutral in its relations with groups of religious believers and non-believers; it does not require the state to be their adversary." Everson, supra, at 18; see also Schempp, supra, at 218, 222.

669

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