Court Opinion

ID: 9720218
Source: CourtListenerOpinion
Date Created: 2023-08-26 08:20:56.767987+00
Date Added: 2024-06-11T18:24:14.260169
License: Public Domain

Heffernan, J.
(dissenting). The principal opinion reaches an erroneous conclusion based upon questionable reasoning and a misstatement of the facts. Contrary to the implication of the opinion writer, the Amish were not prosecuted for failing to send their children to a public high school. They were prosecuted for violation of sec. 118.15(1), Stats., which requires attendance at school, whether public or private, until the end of the school period in which the child attains sixteen years of age. The distinction is important and is crucial to this dissent. The principal opinion rests in part upon the misconception that the defendants’ only alternative to criminality is public school attendance for their children. Such is not the case. The law makes no such requirement.
The reasoning is faulty, for it conceives the problem as one of religious liberty alone. It completely ignores the personal liberty of the Amish children to avail themselves of educational opportunities beyond eighth grade. In addition, the freedom of these young people to make a religious choice is completely ignored.
That opinion states:
“Since the children are not being sued as truants, we do not reach the question of whether they have an independent right of the free exercise of their religion to be protected here. We view this case as involving solely a parent’s right of religious freedom to bring up his children as he believes God dictates.” (Emphasis supplied.)
*449This, of course, is the easy way out. It keeps intact the opinion’s oversimplification of the problem and avoids completely the difficult question of the court’s responsibility to see that the legislative mandate of universal education is carried out. It purports to strike a blow for religious liberty, but in so doing, it does little for religion and impinges upon personal liberty.
The principal opinion solves the balancing of religious interests with equal ease. Having once set up the postulate that the free exercise of religion cannot be impinged upon by the state unless there is a compelling state interest in the regulation, the syllogism is completed by the unsupported assertion that “compulsory education ... is not a compelling interest although it is within the state power to regulate.”
That assertion is contrary to a reasonable view of accepted law. Brown v. Board of Education (1954), 347 U. S. 483, 74 Sup. Ct. 686, 98 L. Ed. 873, stated:
“Today, education is perhaps the most important function of state and local governments. Compulsory school attendance laws and the great expenditures for education both demonstrate our recognition of the importance of education to our democratic society. It is required in the performance of our most basic public responsibilities, even service in the armed forces. It is the very foundation of good citizenship. Today it is a principal instrument in awakening the child to cultural values, in preparing him for later professional training, and in helping him to adjust normally to his environment. In these days, it is doubtful that any child may reasonably be expected to succeed in life if he is denied the opportunity of an education.”
What could be a more compelling state interest than “the most important function of state and local governments.”
The very organic act that first set up a political structure for the territory that is now Wisconsin emphasized the compelling public interest in education. Article III, Northwest Ordinance 1787, provided:
*450“Religion, morality, and knowledge being necessary to good government and the happiness of mankind, schools and the means of education shall forever be encouraged.” 1 Wis. Stats. Anno., p. 740.
Subsequent amendments to the Ordinance provided that the proceeds of public lands were to be used for seminaries of learning. The enabling act under which Congress authorized the organization of this state directed that section 16 of every township should be granted to the state for school purposes.
Education has been a prime and compelling interest of this state since its very beginning.
This, of course, does not completely answer the question of whether the compelling interest of the state should be paramount to the obviously sincere belief of the Amish elders that school attendance ought not be compelled beyond a grade-school level. On one hand we find a legislative mandate of unquestionable compelling state interest — that all children attend school until the age of sixteen — and, on the other, a constitutional mandate that there shall be no state law that prohibits the free exercise of religion.
A court ought not to make a choice favoring either the particular interest of church or state unless an irreconcilable conflict exists. Thomas Jefferson could not foresee that such conflicts could ever exist. He stated in his reply to an address of the Danbury Baptist Association in reference to the recently proposed freedom of religion amendment to the constitution:
“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 man to all his natural rights, convinced he has no natural right in opposition to his social duties.” Reynolds v. United States (1878), 98 U. S. 164, 25 L. Ed. 244.
While Jefferson’s words express a hope rather than a realization, the lesson is clear: Conflicts between church *451and state, i.e., between man’s natural right of religious choice and his duty to his organized society, ought to be reconciled where possible, and judicial fiats declaring legislative enactments unconstitutional ought to be avoided except in the clearest of cases and where all reasonable alternatives have been exhausted.
The principal opinion would also hold that the state has no compelling interest in a regulatory measure unless it has a “need to apply the regulation without exception to attain the purposes and objectives of the legislation.” The argument, therefore, seems to be that to grant an exemption for such a small group as the Wisconsin Amish would have no effect upon the general policy of the state to further education, and the diminution of Amish children’s education by two years is so insignificant as to be de minimis.
This argument misconceives the nature of the state’s compelling interest in education. The purpose of education is not alone to provide a mass of educated and, hence, taxable citizens, but is, in addition, intended to educate the individual for life. The government’s concern is not with enforcing a regulatory scheme. Eather, the concern is based upon the precepts stated in the Northwest Ordinance, supra, that religion, morality, good government, and happiness are all dependent upon education. This is the compelling government interest.
This difficult problem cannot be dismissed as de minimis.
The state’s interest and obligation runs to each and every child in the state. In the context of the public law of the state, no child’s education is below the concern of the law. The principal opinion bolsters the de minimis argument by making the unsupported tacit assumption that all or most of the Amish children will forever remain in their communities. This is not necessarily a fact. Large numbers of young people voluntarily leave the Amish community each year and are thereafter forced to make their way in the world.
*452Those young Amish who leave the group have received no education that equips them for modern American life. By not enforcing the school attendance law, the state of Wisconsin has consigned these young people to a future without any choice or goal except those of the traditional Amish life. They are abandoned without the intellectual tools to survive should they elect to leave the Amish way of life.
The traditional Amish life has its attractions, but ought this court, by depriving Amish children of all but a bare eighth grade education, block for all time all other avenues for them. This is the effect of this decision. On the basis of the religious beliefs of their parents, the Amish children are without a hearing 1 consigned to a life of ignorance — blissful as it may seem to the author of the principal opinion, who apparently views the Amish as “the noble savage,” uncorrupted by the world. The reader is left with a picture of idyllic agrarianism. Unmentioned is the tragic side of Amish life: “Drinking . . . has become problematic” (Hostetler, Amish Society, p. 282); “Rowdyism and stress” (p. 281); “Preoccupation with filthy stories” (p. 282); “Drinking is common in all large Amish settlements” (p. 288); “It would appear that among the Amish the rate of suicide is just as high, if not higher, than for the nation.” It is highest among young men (p. 300). Amish society is perhaps but another miscrocosm of society — some of it is good and some bad. It is a cross-section of good and evil influences that pervade any society. But the children’s *453denial of education ought not be justified on the mythological basis assumed by the principal opinion.
The above descriptions apply to Amish society generally and are not specifically descriptive of the Amish community involved in this case. The source, Hostetler, Amish Society, is the one relied upon by the majority.
It is apparent, however, that the problem of having these “peculiar people” 2 in our society ought not be solved by fining them or sending them to jail if they choose not to conform to the usual religious mores of the state. While the record in this case is incomplete, it reveals a complete lack of any attempt by local or state officials to deal realistically or imaginatively with a difficult problem. In fact, there is strong evidence that the purpose of this prosecution was not to further the compelling interest of the state in education, but rather the reprehensible objective, under the facts of this case, to force the Amish into the school only for the purpose of-qualifying for augmented state aids.
The points of view, however, are clearly reconcilable. The law requires that all children attend school until they are sixteen. The Amish object to the worldliness of the usual high school. The writer of this dissent believes that both objections can be met by an Amish vocational school which will teach reading, agriculture, and husbandry, and whatever religious precepts the Amish community desires.
In addition, such basic skills as English and mathematics should be taught — “unpretentious” knowledge that will be useful not only in the Amish community, but would better enable those who fall away from the community to adjust to the outside world and to continue their education if they so desire.
Such plans have been adopted in Pennsylvania, Ohio, and Iowa, usually only after gestapo tactics by school *454authorities outraged the non-Amish community into reaching reasonable alternatives. In Iowa, only the intervention of Governor Harold Hughes brought rationality and compassion to a reconciliation of the problem. The Pennsylvania plan offers schoolwork programs to Amish fourteen years or older who have completed eighth grade. In addition to classwork in English, mathematics, and hygiene, they are required to develop domestic and agricultural skills. In Iowa, schooling is required, but Amish schools need not meet the public school curriculum standards. A similar practice is followed in Maryland. In Indiana, Amish are encouraged by the state superintendent of schools to organize their own schools.
Hostetler 3 points out that the enforcement of school attendance laws has resulted in the “professionalization” of Amish schools and that, as a consequence, nearly 200 Amish elementary schools and 50 Amish vocational schools (for post-fourteen-year-old students) were in operation in 1967. The plans recognize that Amish children will be better suited for the Amish way of life if they are educated to be productive members of the Amish community. They also recognize the state’s interest in education that will serve the children if they leave the community.
The alternatives, therefore, are not those that are posed in the principal opinion. Compulsory education until age sixteen is not necessarily “worldly” education. No part of our law requires a student to go to a school not of his own religious choice. It merely requires that he go to a school. There is no reason why the Amish community should not establish its own school — as the Amish have in other states — that will foster the Amish way of life. They may not, however, ignore the com*455pelling interest of the state in educating their children. They may do as other religious organizations have done and establish their own schools and teach them basic skills and the precepts of their own religious beliefs and be in conformance with the law. Until they do so, they are subject to criminal penalties.
Neither the prosecutorial tactics of the school authorities nor the insensitivity of the principal opinion to the educational policies of the state and the personal liberties of these children are appropriate to the problem faced by the Amish.
Contrary to the conclusions of the opinion subscribed to by the majority of the court and authored by Mr. Justice Connor T. Hansen, I am satisfied that the state’s compelling interest in universal education has been abundantly demonstrated.
I would affirm, but would stay execution of sentence for such period of time as is reasonably required to properly organize and to commence operation of an Amish vocational school. At the commencement of such operations, the judgment should be vacated and the complaint dismissed.

 With our ostensible solicitude for the fate of children who are in other legal situations affected by conduct of their parents, it is surprising that no guardian ad litem was appointed to represent these children’s interest. While the religious beliefs of the parents are at stake in this lawsuit, it is apparent that the children’s interest is of equal importance. Reason dictates that representation by a guardian ad litem was a sine qua non of the majority’s result.

 Deuteronomy, ch. 26, verse 18; Titus, ch. 2, verse 14.

 This discussion of these alternatives relies largely on Hostetler, supra, pp. 193-203.