My friend and colleague Eugene Volokh endorses a Cathy Young column in which she opines, as Eugene summarizes it, that the Democrat's "political and ideological hostility -- whether that hostility is justified or excessive --" towards pro-life judicial candidates does not amount to "religious bigotry" against devout Catholics or Evangelicals. Maybe. What both of them have overlooked, of course, is the principle of disparate impact.
It is a basic principle of discrimination law that overt evidence of bigotry is not required to find that someone has discriminated. As an HR source explains the relevant legal principles:
Even where an employer is not motivated by discriminatory intent, Title VII prohibits an the employer from using a facially neutral employment practice that has an unjustified adverse impact on members of a protected class. ... The plaintiff must prove, generally through statistical comparisons, that the challenged practice or selection device has a substantial adverse impact on a protected group.
The justification that is advanced for the use of the disparate impact standard has obvious relevance to the present dispute, as suggested by my minor blacklined edit:
Bigotry is better hidden than it used to be and, thus, proving discriminatory intent is often impossible. Disparate impact provides a useful prophylactic for rooting out intentional discrimination, and it has the important side-benefit of doing away with rules and policies that hold back minorities devout Christians for no good reason. Any qualifying test that hurts minorities devout Christians, and isn’t job-related, is just as well gotten rid of. (Link)
Obviously, I am not claiming that the Senate is violating Title VII. Instead, I am simply pointing out what strikes me as an apt analogy.
The Democrat litmus test for judges has a disparate impact on devout Catholic and Evangelical nominees for judicial office, which is a perfectly appropriate ground for criticizing that litmus test. To reiterate, such criticism offers a "useful prophylactic for rooting out intentional discrimination, and it has the important side-benefit of doing away with rules and policies that hold back minorities devout Christians for no good reason." What's so bad about that, eh?
Cathy Young replies here. She begins:
To my argument (with which Eugene Volokh agrees) that the issue is not religious faith as such but public policy views, Prof. Bainbridge replies that Volokh and I overlook the issue of "disparate impact."
As should be readily apparent, I don't buy her premise, even if my friend and colleague Eugene Volokh does. Indeed, it is widely assumed among many of those of us on the right that the Democrats are a party of secularists who object to putting people of faith - especially people of traditionalist religious views (whether Catholic, Protestant, Jewish, etc...) in positions of power. As I've observed elsewhere on this blog:
The growing split between Democrats as the party of secularists and Republicans as the party of people of faith seemingly extends beyond Christians, at least according to a new study of how Jews voted in 2004.
Would it really be so surprising if that partisan reality did not affect - or, indeed, even effect - Democrat decisionmaking, especially on judges? Others are not surprised:
Rick Duncan: Whatever the motivation of the Democratic Senators may be, excellent candidates for the judiciary are being excluded because they believe in a certain interpretation of the Word of God. It may not be a religious test in the strict sense, but these good men and women are flunking the test because of their religious beliefs.
Ace: I find it laughable, however, that the left -- secular and damn proud of it -- has absolutely no anti-religious bias in it. It's a bit silly to pretend that Charles Schumer wouldn't much prefer a secularist justice than one who has confessed (confessed! and I'm afraid that's the right word) to being a pious man during confirmation hearings.
Stop the Bleating: [Despite having initially come down with Young, STB then opines] the perception is that [Democrats are] opposing candidates based on their moral positions vis-a-vis abortion -- moral positions that are in most cases expressions of religious faith.
Consider these quotes from several Democratic members of the Senate Judiciary Committee during a hearing on the nomination of Bill Pryor:
[I[n General Pryor's case his beliefs are so well known, so deeply held, that it is very hard to believe, very hard to believe that they are not going to deeply influence the way he comes about saying, "I will follow the law." And that would be true of anybody who had very, very deeply held views. -- Chuck Schumer (quoted by Orin Hatch).
I for one believe that a judge can be pro-life, yet be fair, balanced, and uphold a woman's right to choose, but for a judge to set aside his or her personal view, the commitment to the rule of law must clearly supersede his or her personal agenda. . . . But based on the comments Attorney General Pryor has made on this subject, I have got some real concerns that he cannot, because he feels these views so deeply and so passionately. -- Schumer again (again quoted by Hatch).
Another Senator accused General Pryor during the hearing of "asserting an agenda of your own, a religious belief of your own. . . ." -- Hatch again, quoting an unnamed senator on the Judiciary Committee.
I think the very legitimate issue in question with your nomination is whether you have an agenda, that many of the positions which you have taken reflect not just an advocacy but a very deeply held view and a philosophy, which you are entitled to have, but you are also not entitled to get everyone's vote. -- Hatch yet again, quoting another unnamed Democrat.
(All of the preceding quotes can be found at 149 Cong. Rec. S10465-06, 2003 WL 21766924.)
Now, most of these senators were careful to be vague about what sort of "philosopy" or "beliefs" they were talking about. (Politicians are nothing if not good at equivocating.) They could have meant "judicial philosophy" vis-a-vis things like unenumerated, penumbral rights like the right of privacy, or "beliefs" about how the Constitution ought to be construed. But many religious conservatives have understood them to mean religious philosophy and religious beliefs....
Young, of course, will contend that such claims merely reinforce her thesis. Young observed of my position, for example, that:
In a way, Prof. Bainbridge's invocation of "disparate impact" confirms a point I made in my column: that the cry of "anti-religious bias" has become the "political correctness of the right," a "faith card" similar to the left's race/gender card.
(See also Richard Bennett. NB: I get it, I just don't buy it.)
I think STB's analysis above does a pretty good job of showing why Young's dismissive attitude towards religious conservatives is misplaced. As the old joke goes, just because you're paranoid doesn't mean that somebody isn't following you.
In any case, I decided not to argue that the Democrats are in fact discriminating against people of faith. Instead, I decided to make a slightly different case, namely that one could draw some interesting inferences from the disparate impact of the Democrats' position. As Winfield Myers observes:
Bainbridge's analogy works because the consequences he illustrates are the same as they would be even if no religious bigotry is present. But, given the hostility of so many on the left to devoutly held religious belief, whatever the origin, the historical evidence is also on Bainbridge's side.
In contrast, Young rejects the disparate impact argument on several grounds. First, she points out that:
... protecting the legal right to abortion is -- for better or worse -- a key part of the Democrats' political agenda. Thus, disqualifying judges who not only oppose abortion but passionately advocate its banning is, from their perspective, directly job-related (hence not discriminatory under the "disparate impact" standard).
In the first place, in disparate impact litigation, the employer doesn't get to decide whether something is job-related. The court does. By analogy, the Democrats don't get to decide what's job-related for judges. In the second, I was persuaded by STB's take on this issue:
If Schumer truly does intend to create a test for judges on the basis of their deeply held moral beliefs about abortion, that test arguably isn't job-related. I would argue that since judges aren't paid to enact their personal preferences -- moral or otherwise -- into law, and many of them respect their limited role in our system, a judge's personal moral beliefs should be a concern only if there's some concrete reason to suspect they'll unduly influence the performance of his judicial duties, i.e., if he's likely to substitute his own moral judgment for high quality legal reasoning, or his reasoning is likely to be heavily colored by his personal preferences.
Also worth calling to your attention is Matt Barr's take:
What screening out anti-abortion "zealots" does is assume that jurists who oppose abortion -- often on religious grounds -- are incapable of putting their fidelity to the constitution ahead of their personal proclivities. In Young's estimation, that probably makes it a "job related" concern, but this of course is silly. If Senators opposed the nomination of a judge because she was pro-abortion, Democrats would go all Hill v. Colorado on their ass. If Republicans opposed an African American nominee because he was pro-affirmative action, I think race might come up on the Democratic side. Just a cynical hunch.
[Update: Eugene Volokh's latest post cherrypicks STB's argument for rebuttal, whichis fine, but he ignores Matt's argument. I wonder what Eugene makes of Matt's hunch? Would it be unfair to assume that his silence speaks volumes?]
Second, Young opines:
Correct me if I'm wrong, but weren't conservatives supposed to be against nebulous standards like "disparate impact"?
Matt Barr aptly characterized this as the "neener-neener part " of Young's reply and observed of it:
Writing of "Justice Sunday," Cathy Young condemns a "grotesque religio-political circus," Prof. Bainbridge cites "disparate impact" and Young answers you're inconsistent!! Have you noticed that no one ever comes back at a member of the American left and tries to play gotcha by telling them whatever they've just said means, aha!, they're not really liberal?
Matt goes on to observe, aptly I think:
I continue to be bemused that purported libertarians look to the federal government as the sole and last guarantor of their rights. Seat a federal judge who personally opposes abortion and next thing you know abortion will be outlawed everywhere. The reversal of Roe v. Wade would force libertarians to try and persuade the locals abortion should still be available, and you know libertarians and people. Still, a lower federal court is the safest place for a jurist who opposes abortion, if you're pro-Roe: No man or woman in America is more impotent in the abortion debate than a lower federal court judge.
Does Cathy Young really want to defend the Democrat's effort to use the federal courts to preseve a "right" that exists nowhere in the Constitution but rather was created by judicial fiat out of penumbras and other ephemera? An odd take for a professed libertarian, indeed.
Finally, Young says there is a double standard:
Take a hypothetical nominee for the federal bench who has publicly stated that male dominance is essential to a healthy social system. He is (a) an evangelical Christian whose beliefs are rooted in his understanding of biblical principles, or (b) an agnostic whose beliefs are rooted in his understanding of sociobiology. It seems that according to Prof. Bainbridge, the Senate would be allowed to hold the nominee's views against him in scenario (b), but not in scenario (a).
The hypothetical, however, misses the whole point of the disparate impact analogy.
Let's be clear about the point I was trying to make: What the Senate is doing is in fact having a disparate impact on people who hold traditionalist religious beliefs. Accordingly, the Democrats ought to have the burden of showing that they are motivated by concerns other than opposition to or disdain for the religious beliefs of the defeated nominees. We should not allow them to assume it away, as Young wants to do. We should hold their feet to the fire and make them explain why having a religiously-motivated opposition to, say, abortion is a job-related qualification. As we've seen I don't think they can do it; Young perhaps disagrees. (It seems Volokh is just as willing to let them off the hook, without making the slightest effort to hold their feet to the fire.) But let's not let the democrats off the hook as easily as Young does by assuming that its policy rather than beliefs that are driving the Democrats.
In sum, I think Young and Volokh are letting the Senate Democrats off this hook way too easily.
Update: Juan Non-Volokh comes down on my side of the debate:
As much as I hate to disagree with my host, I think I have to side with Professor Bainbridge on this one. As I explained some time ago in posts on the nomination of William Pryor, here and here, I think it is fair to say that at least some Democratic Senators -- and some outside interest groups -- have taken the position that an individual who accepts the Catholic Church's teaching on abortion, and who therefore believes that abortion is murder, is unfit for the federal bench. While I would not call this anti-Catholic bigotry, it is quite anti-Catholic in effect. Larry Solum also had some thoughts on the matter here.
Meanwhile, Mark Kleiman more or less sides with Cathy Young and Eugene Volokh:
An accusation of religious bigotry is a very grave accusation. Prof. Bainbrige should consider whether the evidence in this case justifies his throwing it around so freely.
My original point, of course, was the more modest one that it seemed perfectly plausible to draw the same inferences here, by way of analogy, that one would draw in disparate impact litigation in race or gender cases. Does Prof. Kleiman want to give up the disparate impact principle in those areas?