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Excerpts from Santa Fe v. Doe
Justice Stevens delivered the opinion of the Court.
Prior to 1995, the Santa Fe High School student who occupied
the school’s elective office of student council chaplain delivered a prayer
over the public address system before each varsity football game for the entire
season. This practice, along with others, was challenged in District Court as a
violation of the Establishment Clause of the First Amendment. While these
proceedings were pending in the District Court, the school district adopted a
different policy that permits, but does not require, prayer initiated and led by
a student at all home games. The District Court entered an order modifying that
policy to permit only nonsectarian, nonproselytizing prayer. The Court of
Appeals held that, even as modified by the District Court, the football prayer
policy was invalid. We granted the school district’s petition for certiorari
to review that holding.
I
On May 10, 1995, the District Court entered an interim order
addressing a number of different issues. 3 With respect to the
impeding graduation, the order provided that "non-denominational
prayer" consisting of "an invocation and/or benediction" could be
presented by a senior student or students selected by members of the graduating
class. The text of the prayer was to be determined by the students, without
scrutiny or pre-approval by school officials. References to particular religious
figures "such as Mohammed, Jesus,. Buddha, or the like" would be
permitted "as long as the general thrust of the prayer is
non-proselytizing." App. 32.
In response to that portion of the order, the District adopted
a series of policies over several months dealing with prayer at school
functions. The policies enacted in May and July for graduation ceremonies
provided the format for the August and October policies for football games. The
May policy provided:
"’ The board has chosen to permit the graduating senior
class, with the advice and counsel of the senior class principal or designee, to
elect by secret ballot to choose whether an invocation and benediction shall be
part of the graduation exercise. If so chosen the class shall elect by secret
ballot, from a list of student volunteers, students to deliver nonsectarian,
nonproselytizing invocations and benedictions for the purpose of solemnizing
their graduation ceremonies.’" 168 F. 3d 806, 811 (CA5 1999)
The parties stipulated that after this policy was adopted,
"the senior class held an election to determine whether to have an
invocation and benediction at the commencement [and that the} class voted, by
secret ballot, to include prayer at the high school graduation." App. 52.
In a second vote the class elected two seniors to deliver the invocation and
benediction.4
In July, the District enacted another policy eliminating the
requirement that invocations and benedictions be "nonsectarian and
nonproselytizing" but also provided that if the District were to be
enjoined from enforcing that policy, the May policy would automatically become
effective.
The August policy, which was titled "Prayer at Football
Games," was similar to the July policy for graduations. It also authorized
two student elections, the first to determine whether "invocations"
should be delivered, and the second to select the spokesperson to deliver them.
Like the July policy, it contained two parts, an initial statement that omitted
any requirement that the content of the invocation be "nonsectarian and
nonproselytising," and a fallback provision that automatically added that
limitation if the preferred policy should be enjoined. On August 31, 1995,
according to the parties’ stipulation, "the district’s high school
students voted to determine whether a student would deliver prayer at varsity
football games… . The students chose to allow a student to say a prayer at
football games." Id., at 65. A week later, in a separate election, they
selected a student "to deliver the prayer at varsity football games."
Id., at 66.
The District Court did enter an order precluding enforcement
of the first, open-ended policy. Relying on our decision in Lee v. Weisman, 505
U.S. 577 (1992) , it held that the school’s "action must not ‘coerce
anyone to support or participate in’ a religious exercise." App. To Pet.
For Cert. E7. Applying that test, it concluded that the graduation prayers
appealed "to distinctively Christian beliefs," (7) and that
delivering a prayer "over the school’s public address system prior to
each football and baseball game coerces student participation in religious
events."(8) Both parties appealed, the District contending that the enjoined
portion of the October policy was permissible and the Does contending that both
alternatives violated the Establishment Clause. The Court of Appeals majority
agreed with the Does.
II
The first Clause in the First Amendment tot he Federal
Constitution provides that "Congress shall make no law respecting an
establishment of religion, or prohibiting the free exercise thereof." The
Fourteenth Amendment imposes those substantive limitations on the legislative
power of the States and their political subdivisions. Wallace v. Jaffree,
472 U.
S. 38, 49-50 (1985) in Lee v. Weisman, 505 U.S. 577 (1992), we held that a
prayer delivered by a rabbi at a middle school graduation violated that Clause.
Although this case involves student prayer at a different type of school
function, our analysis is properly guided by the principles that we endorsed in
lee.
As we held in that case:
"The principle that government may accommodate the free
exercise of religion does not supersede the fundamental limitations imposed by
the Establishment Clause. It is beyond dispute that , at a minimum, the
Constitutional guarantees that government may not coerce anyone to support or
participate in religion or its exercise, or otherwise act in a way which ‘establishes
a [state] religion or religious faith, or tends to do so.’" Id., at 587
(citations omitted) (quoting Lynch v Donnelly, 465 U. S. 668, 678 (1984)).
In this case the District first argues that this principle is
inapplicable to it s October policy because the messages are private student
speech, not public speech. It reminds us that "there is a crucial
difference between government speech endorsing religion, which the Establishment
Clause forbids, and private speech endorsing religion, which the Free Speech and
Free Exercise Clauses protect." Board of Ed. of Westside Community Schools
(Dist. 66) v. Mergens, 496 U.S. 226, 250 (1990) (opinion of O’Connor, J.). We
certainly agree with that distinction, but we are not persuaded that the pregame
invocations should be regarded as "private speech.)"
These invocations are authorized by a government policy and
take place on government property at government-sponsored school-related events.
Of course, not every message delivered under such circumstances is the
government’s own. We have held, for example that an individual’s
contribution to a government-created forum was not government speech. See
Rosenberger v. Rector and the Visitors of Univ. of Va,, 515 U.S. 819 (1995).
Although the District relies heavily on Rosenberger and similar cases involving
such forums,(12) it is clear that the pregame ceremony is not the type of forum
discussed in those cases.(13) The Santa Fe school officials simply do not
"evince either ‘by policy or by practice,’" any intent to open the
[pregame ceremony] to ‘indiscriminate use,’. ..by the student body generally
.A" Hazelwood School Dist. V. Kuhlmeier, 484 U. S. 260, 270 (1988) (quoting
Perry Ed. Assn. V. Perry Local Educators’ Assn., 460 U. S. 37, 47 (1983)).
Rather the school allows only one student, the same student for the entire
season, to give the invocation. The statement or invocation, moreover, is
subject to particular regulations that confine the content and topic of the
student’s message, see infra, at 14-15, 17.
Like the student referendum for funding in Southworth, this
student election does nothing to protect minority views but rather places the
students who hold such views at the mercy of the majority.(15) Because
"fundamental rights may not be submitted to vote; they depend on the
outcome of no elections, "West Virginia Bd. Of Ed. v. Barnette, 319 U. S.
624, 638 (1943), the District’s elections are insufficient safeguards of
diverse student speech.
In Lee, the school district made the related argument that its
policy of endorsing only "civic or nonsectarian" prayer was acceptable
because it minimized the intrusion on the audience as a whole. We rejected that
claim be explaining that such a majoritarian policy "does not lessen the
offense or isolation to the objectors. At best it narrows their number, at worst
increases their sense of isolation and affront." 505 U. S., at 594.
Similarly, while Santa Fe’s majoritarian election might ensure that most of
the students are represented, it does nothing to protect the minority; indeed,
it likely serves to intensify their offense.
Moreover, the District has failed to divorce itself from the
religious content in the invocations. It has not succeeded in doing so, either
by claiming that its policy is "one of neutrality rather than endorsement’"
(16) or by characterizing the individual student as the "circuit-breaker"(17)
in the process. Contrary to the District’s repeated assertions that it has
adopted a "hands-off" approach to the pregame invocation, the
realities of the situation plainly reveal that its policy involves both
perceived and actual endorsement of religion. In this case, as we found in Lee,
the "degree of school involvement" makes it clear that the pregame
prayers bear "the imprint to the State and thus put school-age children who
objected in an untenable position." 505 U. S., at 590.
In addition to involving the school in the selection of the
speaker, the policy, by its terms, invites and encourages religious messages.
The policy itself states that the purpose of the message is "to solemnize
the event." A religious message is the most obvious method of solemnizing
an event. Moreover, the requirements that the message "promote good
citizenship" and "establish the appropriate environment for
competition" further narrow the types of message deemed appropriate,
suggesting that a solemn, yet nonreligious, message, such as commentary on
United States foreign policy, would be prohibited.(18) Indeed, the only type of
message that is expressly endorsed in the text is an "invocation" a
term that primarily describes an appeal for divine assistance.(19) In fact, as used
in the past at Santa Fe High School, an "invocation" has always
entailed a focused religious message. Thus, the expressed purposes of the policy
encourages the selection of a religious message, and that is precisely how the
students understand the policy. The results of the elections described in the
parities’ stipulation (20) make it clear that the students understood that the
central question before them was whether prayer should be a part of the pregame
ceremony.(21) We recognize the important role that public worship plays in many
communities, as well as the sincere desire to include public prayer as a part of
various occasions so as to mark those occasions’ significance. But such
religious activity in public schools, as elsewhere, must comport with the First
Amendment.
The actual or perceived endorsement of the message, moreover,
is established by factors beyond jut the text of the policy. Once the student
speaker is selected and the message composed, the invocation is then delivered
to a large audience assembled as part of a regularly scheduled, school-sponsored function conducted on school property. The message is
broadcast over the school’s public address system, which remains subject to
the control of school officials. It is fair to assume that the pregame ceremony
is clothed in the traditional indicia of school sporting events, which generally
include not just the team, but also cheerleaders and band members dressed in
uniforms sporting the school name and mascot.
In this context the members of the listening audience must
perceive the pregame message as a public expression of the views of the majority
of the student body delivered with the approval of the school administration. In
cases involving state participation in a religious activity. On the of the
relevant questions is "whether an objective observer, acquainted with the
text, legislative history, and implementation of the statute, would perceive it
as a state endorsement of prayer in public schools." Wallace, 472
U. S., at 73, 76.
According to the District, the secular purposes of the policy
are to "foster free expression of private persons… as well [as to]
solemnize sporting events, promote good sportsmanship and student safety, and
establish an appropriate environment for competition." Brief for Petitioner
14. We note, however, that the District’s approval of only one specific kind
of message, an "invocation," is not necessary to further any of these
purposes. Additionally, the fact that only one student is permitted to give a
content-limited message suggests that this policy does little to "foster
free expression." Furthermore, regardless of whether one considers a
sporting event an appropriate occasion for solemnity, the use of an invocation
to foster such solemnity is impermissible when, in actuality, it constitutes
prayer sponsored by the school. And it is unclear what type of message would be
both appropriately "solemnizing" under the District’s policy and yet
non-religious.
School sponsorship of a religious message is impermissible
because it sends the ancillary message to members of the audience who are non
adherents "that they are outsiders, not full member so the political
community, and an accompany message to adherents that they are insiders, favored
members of the political community." Lynch v. Donnelly, 465 U.
S., at 688
(1984) (O’Connor, J., concurring). The delivery of such a message—over the
school’s public address system, by a speaker representing the student body,
under the supervision of school faculty, and pursuant to a school policy that
explicitly and implicitly encourages public prayer—is not properly
characterized as "private" speech.
III
The District next argues that its football policy is
distinguishable form the graduation prayer in Lee because it does not coerce
students to participate in religious observances. Its argument has two parts:
first, that there is no impermissible government coercion because the pregame
messages are the product of student choices; and second, that there is really no
coercion at all because attendance at an extracurricular event, unlike a
graduation ceremony, is voluntary…
One of the purposes served by the Establishment Clause is to
removed debate over this kind of issue from governmental supervision or control.
We explained in Lee that the "preservation and transmission of religious
beliefs and worship is a responsibility and a choice committed tot he private
sphere." 505 U.S., at 589. The two student elections authorized by the
policy coupled with the debates that presumably must precede each, impermissibly
invade that private sphere. The election mechanism, when considered in light of
the history in which the policy in question evolved, reflects a device the
District put in place that determines whether religious messages will be
delivered at home football games. The mechanism encourages devisiveness along
religious lines in a public school setting, a result at odds with the
Establishment Clause. Although it is true that the ultimate choice of student
speaker is "attributable tot he students," Brief for Petitioner 40,
the District’s decision to hold the constitutionally problematic election is
clearly "a choice attributable tot the State," Lee, 505 U.S., at
587.
The District further argues that attendance at the
commencement ceremonies at issue in "differs dramatically" from
attendance at high school football games, which it contends "are of no more
than passing interest to many students" and are "decidedly
extracurricular," thus dissipating any coercion. Brief for Petitioner 41.
Attendance at a high school football game, unlike showing up for class is
certainly not required in order to receive a diploma. Moreover, we may assume
that the District is correct in arguing that the informal pressure to attend an
athletic event is not as strong as a seniors desire to attend her own graduation
ceremony.
There are some students, however, such as cheerleaders,
members of the band, and, of course, the team members themselves, for whom
seasonal commitments mandate their attendance, sometimes for class credit. The
District also minimizes the importance to many students of attending and
participating in extracurricular activities as part of a complete educational
experience. As we noted in Lee, "law reaches past formalism." 505 U.
S., at 595. To assert that high school students do not feel immense social
pressure, or have a truly genuine desire, to be involved in the extracurricular
event that is American high school football is "formalistic and
extreme." Ibid. We stressed in Lee the obvious observation that
"adolescents are often susceptible to pressure from their peers towards
conformity, and that the influence is strongest in matters of social
convention." Id,, at 593. High school home football games are traditional
gatherings of a school community; they bring together students and faculty as
well as friends and family from years preset and past to root for a common
cause. Undoubtedly, the games are not important to some students, and they
voluntarily choose not to attend. For many others, however, the choice between
whether to attend these games or to risk facing a personally offensive religious
ritual is in no practical sense an easy one. The Constitution, moreover, demands
that the school may not force this difficult choice upon these students for
"it is a tenet of the First Amendment that the State cannot require one of
its citizens to forfeit his or her rights and benefits as the price of resisting
conformance to state-sponsored religious practice." Id., at 596.
Even if we regard every high school student’s decision to
attend a home football game as purely voluntary, we are nevertheless persuaded
that the delivery of a pregame prayer has the improper effect of coercing those
present to participate in an act of religious worship. For "the government
may no more use social pressure to enforce orthodoxy than it may use more direct
means." Id., at 594. As in Lee, "what to most believers may seem
nothing more than a reasonable request that the nonbeliever respect their
religious practices, in a school context may appear to the nonbeliever or
dissenter to be an attempt to employ the machinery of the State to enforce a
religious orthodoxy." Id., at 592. The constitutional command will not
permit the District " to exact religious conformity from a student at the
price" of joining her classmates at a varsity football game. (22)
The Religion Clauses of the First Amendment prevent the
government from making any law respecting the establishment of religion or
prohibiting the free exercise thereof. By no means do these commands impose a
prohibition on all religious activity in our public schools. Thus nothing in the
Constitution as interpreted by this Court prohibits any public school student
from voluntarily praying at any time before, during, or after the schoolday. But
the religious liberty protected by the Constitution is abridged when the State
affirmatively sponsors the particular religious practice of prayer.
IV
As Discussed, supra, at 14-15, 17, the text of the October
policy alone reveals that it has an unconstitutional purpose. The plain language
of the policy clearly spells out the extent of school involvement in both the
election of the speaker and the content of the message. Additionally, the text
of the October policy specifies only one, clearly preferred message—that of
Santa Fe’s traditional religious "invocation." Finally, the
extremely selective access of the policy and other content restrictions confirm
that it is not a content-neutral regulation that creates a limited public forum
for the expression of student speech. Our examination, however, need not stop at
an analysis of the text of the policy.
This case comes to us as the latest step in developing
litigation brought as a challenge to institutional practices that unquestionably
violated the Establishment Clause. One of those practices was the District’s
long-established tradition of sanctioning student-led prayer at varsity football
games. The narrow question before us is whether implementation of the October
policy insulates the continuation of such prayers from constitutional scrutiny.
It does not. Our inquiry into this question not only can, but must, include an
examination of the circumstances surrounding its enactment. Whether a government
activity violates the Establishment Clause is "in large part a legal
question to be answered on the basis of judicial interpretation of social facts…
. Every government practice must be judged in its unique circumstances…
." Lynch, 465 U. S.,, at 693-694 (O’Connor, J., concurring). Our
discussion in the previous sections, supra, at 15-18, demonstrates that in this
case the District’s direct involvement with school prayer exceeds
constitutional limits.
The District, nevertheless, asks us to pretend that we do not
recognize what every Santa Fe High School student understands clearly—that
this policy is about prayer. The District further asks us to accept what is
obviously untrue: that these messages are necessary to "solemnize" a
football game and that this singe-student, year—long position is essential to
the protection of student speech. We refuse to turn a blind eye tot he context
in which this policy arose and that context quells any doubt that this policy
was implemented with the purpose of endorsing school prayer.
Therefore, the simple enactment of this policy, with the
purpose and perception of school endorsement of student prayer , was a
constitutional violation. We need not wait for the inevitable to confirm and
magnify the constitutional injury. In Wallace, for example, we invalidated
Alabama’s as yet unimplemented and voluntary "moment of silence"
stature based on our conclusion that it was enacted "for the sole purpose
of expressing the State’s endorsement of prayer activities for one minute at
the beginning of each school day." 472 U. S., at 60; see also Church of
Lukimi Babalu Aye, Inc. v. Hialeah, 508 U.S. 520, 532 (1993). Therefore, even if
no Santa Fe High School student were ever to offer a religious message, the
October policy fails a facial challenge because the attempt by the District to
encourage prayer is also at issue. Government efforts to endorse religion cannot
evade constitutional reproach based solely on the remote possibility that those
attempts may fail.
This policy likewise does not survive a facial challenge
because it impermissibly imposes upon the student body a majoritarian election
on the issue of prayer. Through its election scheme, the District has
established a governmental electoral mechanism that turns the school into a
forum for religious debate. It further empowers the student body majority with
the authority to subject students of minority views to constitutionally improper
messages. The award of that power alone, regardless of the students’ ultimate
use of it, is not acceptable.(23) Like the referendum in Board of Regents of Unv.
Of Wis. System v. Southworth, 529 U.S.___(2000), the election mechanism
established by the District undermines the essential protection of minority
viewpoints. Such a system encourages divisiveness along religious lines and
threatens the imposition of coercion upon those students not desiring to
participate in a religious exercise. Simply by establishing this school-related
procedure, which entrusts the inherently non governmental subject of religion to
a majoritarian vote, a constitutional violation has occurred. (24) No further
injury is required for the policy to fail a facial challenge.
To properly examine this policy on its face, we "must be
deemed aware of the history and context of the community and forum,: Pinette,
515 U. S., at 780 (O’Connor, J., concurring in part and concurring in
judgement). Our examination of those circumstances above leads to the conclusion
that this policy does not provide the District with the constitutional safe
harbor it sought. The policy is invalid on its face because it establishes an
improper majoritarian election on religion, and unquestionably has the purpose
and creates the perception of encouraging the delivery of prayer at a series of
important school events.
The judgement of the Court of Appeals is, accordingly,
affirmed.
It is so ordered.
Santa Fe Independent School District, Petitioner v. Jane Doe,
individually and as next friend for her minor children Jane and John Doe, et
al.
Chief Justice Rehnquist, with whom Justice Scalia and Justice
Thomas join, dissenting.
The court distorts existing precedent to conclude that the
school district’s student-message program is invalid on its face under the
Establishment Clause./ But even more disturbing that its holding is the tone of
the Court’s opinion; it bristles with hostility to all things religious in
public life. Neither the holding nor the tone of the opinion is faithful to the
meaning of the Establishment Clause when it is recalled that George Washington
himself, and the request of the very Congress which passed the Bill of Rights,
proclaimed a day of "public thanksgiving and prayer, to be observed by
acknowledging with grateful hearts the many and signal favors of Almighty
God." Presidential Proclamation, 1 Messages and Papers of the Presidents,
1789-1897, p . 64 (J. Richardson ed. 1897).
First, the Court misconstrues the nature of the "majoritarian
election" permitted by the policy as being an election on
"prayer" and "religion." See ante, at 22, 26. To the
contrary, the election permitted by the policy is a two-fold process whereby
students vote first on whether to have student speaker before football games at
all, and second, if the students vote to have such a speaker, on who that
speaker will be. App. 10-4-105. It is conceivable that the election could become
one in which student candidates campaign on platforms that focus on whether or
not they will pray if elected. It is also conceivable that he election could
become one in which student candidates campaign on platforms that focus on
whether or not they will pray if elected. It is also conceivable that the
election could lead to a Christian prayer before 90 percent of the football
games. If, upon implementation, the policy operated in this fashion, we would
have a record before us to review whether the policy, as applied, violated the
Establishment Clause or unduly suppressed minority viewpoints. But it is
possible that the students might vote not to have a pregame speaker, in which
case there would be no threat of a constitutional violation. It is possible that
the election would no focus on prayer, but on public speaking ability or social
popularity. And if student did begin to focus on prayer, the school might decide
to implement reasonable campaign restrictions. (3)
But the Court ignores these possibilities by holding that
merely granting the student body the power to elect a speaker that may choose to
pray, "regardless of the students’ ultimate use of it, is not
acceptable." Ante, at 25. The Court so holds despite that any speech may
occur as a result of the election process here would be private, not government,
speech. The elected student, not the government, would choose what to say.
Support for the Court’s holding cannot be found in any of our cases. And it
essentially invalidates all student elections. A newly elected student body
president, or even a newly elected prom king or queen, could use opportunities
for public speaking to say prayers. Under the Courts view, the mere grant of
power to the students to vote for such offices, in light of the fear that those
elected might publicly pray, violates the Establishment Clause.
Second, with respect to the policy’s purpose, the Court
holds that "the simple enactment of this policy, with the purpose and
perception of school endorsement of student prayer, was a constitutional
violation." Ante, at 24. But the policy itself has plausible secular
purposes : "To solemnize the event, to promote good sportsmanship and
student safety, and to establish the appropriate environment for the
competition." App. 104-105. Where a governmental body "expresses a
plausible secular purpose" for an enactment, "courts should generally
defer to that stated intent." Wallace, supra, at 74-75 (O’Connor, J.,
concurring in judgement); see also Mueller v. Allen, 463 U.S. 388, 394-395
(1983) (stressing this Court’s "reluctance to attribute unconstitutional
motives to States, particularly when a plausible secular purpose for the State’s
program may be discerned from the face of the statute"). The Court grants
no deference to—and appears openly hostile toward—the policy’s stated
purposes, and wastes no time in concluding that they are a sham.
For example, the Court dismisses the secular purpose of
solemnization by claiming that it "invites and encourages religious
messages." Ante, at 14; Cf. Lynch, 465 U.S. at 693 (O’Connor,
J.,
concurring) (discussing the "legitimate secular purposes of solemnizing
public occasions"). The Court also concludes based on its rather strange
view that a "religious message is the most obvious means of solemnizing an
event." Ante, at 14. But it is easy to think of solemn messages that are
not religious in nature, for example during that a game be fought fairly. And
sporting events often begin with a solemn rendition of our national anthem, with
its concluding verse "and this be our motto: ‘In God is our trust.’"
Under the Court’s logic, a public school that sponsors the singing of the
national anthem before football games violates the Establishment Clause.
Although the Court apparently believes that solemnizing football games is an
illegitimate purpose, the voters in the school district seem to disagree.
Nothing in the Establishment clause prevents them from making this choice. (4)
The Court bases its conclusion that the true purpose of the
policy is to endorse student prayer on its view of the school district’s
history of Establishment Clause violations and the context in which the policy
was written, that is, as "the latest step in developing litigation brought
as a challenge to institutional practices that unquestionably violated the
Establishment Clause." Ante, at 16, 17 and 22. But the context—attempted
compliance with a District Court order—actually demonstrates that the school
district was acting diligently to come within the governing constitutional law.
The District Court ordered the school district to formulate a policy consistent
with Fifth Circuit precedent, which permitted a school district to have a
prayer-only policy. See Jones v. Clear Creek Independent School District,
977
F. 2d 963 (CA5 1992). But the school district went further than required by the
District Court order and eventually settled on a policy that gave the student
speaker a choice to deliver either an invocation or a message. In so doing, the
school district exhibited a willingness to comply with, and exceed,
Establishment Clause restrictions. Thus, the policy cannot be viewed as having a
sectarian purpose. (5)
The court also relies on our decision in Lee v. Weisman,
505
U. S. 577 (1992), to support its conclusion. In Lee, we concluded that the
content of the speech at issue, a graduation prayer given by a rabbi, was
"directed and controlled" by a school official. Id., at 5988. In other
words, at issue in Lee was government speech. Here, by contrast, the potential
speech at issue, if the policy had been allowed to proceed, would be a message
or invocation selected or created by a student. That is, if there were speech at
issue here, it would b e private speech. The "crucial difference between
government speech endorsing religion, which the Establishment Clause forbids,
and private speech endorsing religion, which the Free Speech and Free Exercise
Clauses protect, "applies particular force to the question of endorsement.
Board of Ed, of Westside Community Schools (Dist 656) v. Mergents, 496 U.S.
266, 250 (1990) (plurality opinion) (emphasis in original).
Had the policy been put into practice, the students may have
chosen a speaker according to wholly secular criteria—like good public
speaking skills or social popularity—and the student speaker may have chosen,
on her own accord, to deliver a religious message. Such an application of the
policy would likely pass constitutional muster. See Lee, supra, at 630, n. 8
(Souter, J., concurring) ("If the State had chosen its graduation day speakers
according to wholly secular criteria, and if one of those speakers (not a state
actor) had individually chosen to deliver a religious message, it would be
harder to attribute an endorsement of religion to the State").
Finally, the Court seems to demand that a government policy be
completely neutral as to content or be considered one that endorses religion.
See ante, at 14. This is undoubtedly a new requirement, as our Establishment
Clause jurisprudence simply does not mandate "content neutrality."
That concept is found in our First Amendment speech cases and is used as a guide
for determining when we apply strict scrutiny. For example, we look to
"content neutrality." That concept is found in our First
Amendment speech cases and is used as a guide for neutrality" in reviewing
loudness restrictions imposed on speech in public forums, see Ward v. Rock
Against Racism, 491 U. S. 781 (1989), and regulations against picketing, see
Boos v. Barry, 485 U.S. 312 (1988). The Court seems to think that the fact
that the policy is not content neutral somehow controls the Establishment Clause
inquiry. See ante, at 14.
But even our speech jurisprudence would not require that all
public school actions with respect to student speech be content neutral.
See, e.g., Bethel School Dist. No. 402 v. Fraser, 478 U.S. 675 (1986) (allowing
the imposition of sanctions against a student speaker who, in nominating a
fellow student for elective office during an assembly, referred to his candidate
in terms of an elaborate sexually explicit metaphor). Schools do not
violate the First Amendment every time they restrict student speech to certain
categories. But under the Court's view, a school policy under which the
student body president is to solemnize the graduation ceremony by giving a
favorable introduction to the guest speaker would be facially
unconstitutional. Solemnization "invites and encourages" prayer
and the policy's content limitations prohibit the student body president form
giving a solemn, yet non-religious, message like "commentary on Untied
States foreign policy." See ante, at 14.
The policy at issue here may be applied in an unconstitutional
manner,. but it will be time enough to invalidate it if that is found to the be
case. I would reverse the judgement of the Court of Appeals.
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