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Section 116 of the Constitution of Australia

Section 116 of theConstitution of Australiaprecludes theCommonwealth of Australia(i.e.,the federal parliament) from making laws for establishing any religion, imposing any religious observance, or prohibiting the free exercise of any religion. Section 116 also provides that no religious test shall be required as a qualification for any office or public trust under the Commonwealth. The product of a compromise in the pre-Federationconstitutional conventions, Section 116 is based on similar provisions in theUnited States Constitution.However, Section 116 is more narrowly drafted than its US counterpart, and does not preclude thestates of Australiafrom making such laws.

Section 116 has been interpreted narrowly by theHigh Court of Australia:while the definition of "religion" adopted by the court is broad and flexible, the scope of the protection of religions is circumscribed. The result of the court's approach has been that no court has ever ruled a law to be in contravention of Section 116, and the provision has played only a minor role inAustralian constitutional history.Among the laws that the High Court has ruled not to be in contravention of Section 116 are laws that provided government funding to religious schools, that authorised thedissolution of a branch of the Jehovah's Witnesses,and that enabled the forcible removal ofIndigenous Australianchildren from their families.

Federal Governmentshave twice proposed the amendment of Section 116, principally to apply its provisions to laws made by the states. On each occasion—in1944and1988—the proposal failed in a referendum.

Text of the provision and location in the Constitution

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Section 116 states:

The Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the Commonwealth.[1]

Section 116 has four limbs. The first three limbs prohibit the Commonwealth from making certain laws: laws "for establishing any religion"; laws "for imposing any religious observance"; and laws "for prohibiting the free exercise of any religion". The fourth limb proscribes the imposition of religious tests to qualify for any Commonwealth office or public trust.[2]Only the "establishing religion" and "prohibiting free exercise" limbs have been the subject of cases before the High Court.[2][3]

The section sits in Chapter V of the Constitution, which deals with the states of Australia. However, Section 116 does not apply to the states.[3]Each state has its own constitution, and only Tasmania's has a provision similar to Section 116.[4]Commentators attribute the erroneous location of Section 116 to a drafting oversight caused by the weariness of the committee charged with finalising the draft Constitution.[3][5]

Origins

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H. B. Higgins,proponent of Section 116 in the pre-Federation constitutional conventions

The Constitution was the product of a series of constitutional conventions in the 1890s. The issues ofreligious freedomand secularism were not prominent in the convention debates, which focused on the economic and legislative powers of the proposed Commonwealth parliament.[6]The first draft of Section 116, approved by the Melbourne Convention of 1891, would have prohibited the states from passing laws prohibiting the free exercise of religion. The Commonwealth was not mentioned because it was assumed that the Commonwealth parliament would have no power to make such laws.[7]At the Melbourne Convention of 1897, Victorian delegateH. B. Higginsexpressed concern about this assumption and moved to expand the provision to cover the Commonwealth as well as the states.[7]The amendment was initially defeated, but Higgins later succeeded in having the eventual version of Section 116 adopted by the convention in a 25–16 vote.[7]Higgins feared opposition to the provision from convention delegates concerned that the provision would impede the states' legislative powers, so the version passed by the convention did not mention the states.[8][9]

The proposed inclusion of Section 116 in the Constitution was the subject of some dissent in the 1897 Melbourne Convention and the final convention in 1898. Protestant churches in New South Wales argued that the Constitution should state that divine providence is the "ultimate source of law", while convention delegatesJohn QuickandPaddy Glynnmoved to have God explicitly recognised in the Constitution.[10]TheSeventh-day Adventist Churchcampaigned for a strict separation of church and state, being concerned that the Commonwealth might prohibit its members from working on Sundays.[11]Both sides to some extent achieved their objectives: Section 116 was approved by the final convention, while Glynn successfully moved for the symbolic mention of "Almighty God" in the preamble to the British statute that was to contain the Constitution.[12]The Constitution was then approved by popular referendums in each of the six colonies and took effect on 1 January 1901 (the colonies thus became the states of Australia).[1][13]

Section 116 reflects two provisions of theUnited States Constitution:theFirst Amendment,which prohibits the making of laws for the establishment of religion and guarantees the free exercise of religion; andArticle VI,Section 3, whichprohibits the imposition of religious testsfor public offices.[14][15]Academic Clifford L. Pannam, writing in 1963, called Section 116 a "fairly blatant piece of transcription" of its US counterparts.[16]However, in practice, Section 116 has been interpreted more narrowly than the US provisions.[17]

Judicial consideration

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The High Court's consideration of Section 116 has generally been limited to three areas: the definition of "religion"; the meaning of "law for establishing any religion"; and the meaning of "law for prohibiting the free exercise of any religion".[18]The two other elements of the provision—the clauses prohibiting the Commonwealth from imposing of religious observance and from prescribing religious tests for public offices—have not been the subject of any cases before the court.[19]The court has never ruled a legislative provision to be in contravention of Section 116.[20]As a result of the court's narrow and literal interpretation of Section 116, the provision has played a minor role in Australian constitutional history.[21]

Meaning of "religion"

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A threshold test considered by courts applying Section 116 is whether a belief seeking constitutional protection is a "religion".[18]The leading authority on the question is the 1983 judgment of the High Court inChurch of the New Faith v Commissioner for Pay-Roll Tax (Vic).[22]The court found thatScientologywas a religion, despite some justices commenting that its practices were "impenetrably obscure". In reaching this finding, the court argued that the definition of religion needed to be flexible but should recognise the need to be sceptical of disingenous claims of religious practice.[18]JusticesAnthony MasonandGerard Brennanheld:

... the criteria of religion [are] twofold: first, belief in a supernatural, Being, Thing or Principle; and second, the acceptance of canons of conduct in order to give effect to that belief.[23]

JusticesRonald WilsonandWilliam Deanewere less prescriptive, setting out five "indicia" of a religion: a belief in the supernatural; a belief in ideas relating to "man's nature and place in the universe"; the adherence to particular standards, codes of conduct or practices by those who hold the ideas; the existence of an identifiable group of believers, even if not a formal organisation; and the opinion of the believers that what they believe in constitutes a religion.[24][25][26]

"Establishing any religion"

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The courts have taken a narrow approach to the interpretation of the prohibition against "establishing any religion", deriving from the 1981 case ofAttorney-General (Vic) (Ex rel Black) v Commonwealth(known as theDOGScase or 'State Aid' Case),[27]in which the High Court held that Commonwealth funding of religious schools did not contravene Section 116.[28]Chief JusticeGarfield Barwickheld that a law would only contravene the provision if establishing a religion was its "express and single purpose", while JusticeHarry Gibbsargued that the section only prohibits the establishment of an official state religion. Each justice in the majority contrasted Section 116 with its equivalent in the US Constitution to find that Section 116 is narrower. The court noted that the US Constitution prohibits laws respecting "establishment of religion" generally, whereas the prohibition in Section 116 is against the establishment of "anyreligion ": this meant that Section 116 did not encompass laws that benefit religions generally; it only proscribed laws that established a particular religion.[29]The approach of the High Court to the establishment limb of Section 116 thus largely reflects the views expressed by Constitutional scholarsJohn QuickandRobert Garranin 1901, that establishment means "the erection and recognition of a State Church, or the concession of special favours, titles, and advantages to one church which are denied to others."[7][30]

"Prohibiting the free exercise of any religion"

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The protection of the free exercise of religion was also interpreted narrowly in early High Court judgments.[31]In 1912, the court inKrygger v Williams,[32]held that a person could not object to compulsory military service on the ground of religious belief.[31]The court considered that Section 116 would only protect religious observance from government interference; it would not permit a person to be excused from a legal obligation merely because the obligation conflicted with his or her religious beliefs. In a 1929 case, Higgins, then a Justice of the High Court, suggested (asobiter dictum) that a person could lawfully object tocompulsory votingon the grounds of religious belief.[33]However, in 1943, the court continued the narrow approach it took inKrygger v Williams,upholding war-time regulations that caused theAdelaide branch of the Jehovah's Witnessesto be dissolved and have its property acquired by the Commonwealth government. The government had declared the branch to be an organisation whose activities were "prejudicial to the defence of the Commonwealth": one of the branch's professed beliefs was that the government was an "organ ofSatan".Chief JusticeJohn Lathamheld that the Constitution permitted the court to "reconcile religious freedom with ordered government".[34][35]

In a 1997 case known as theStolen Generations Case,[36]the court upheld an ordinance issued in 1918 that enabled the forcible removal ofIndigenous Australianchildren from their families. The court reasoned that the purpose of the ordinance was not to prohibit the free exercise of religion even though the ordinance may have had that effect.[37]Peter Edge, an academic specialising in religion and the law, thus concludes that Section 116 will only "prevent legislation that has a prohibited purpose, rather than a prohibited effect".[38]In her judgment, Gaudron J, while finding that the provision "cannot be construed as impliedly conferring an independent or free-standing right which, if breached,sounds in damagesat the suit of the individual whose interests are thereby affected "left open the possibility that it might nonetheless, in limiting Commonwealth legislative power, apply to a provision that has the effect, as opposed merely to the purpose, of limiting free exercise.[36]

Commentary

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When the Constitution took effect in 1901, Quick and Garran argued that Section 116 was redundant as the Commonwealth had not been given the legislative power underSection 51to establish a religion or prohibit its free exercise.[39]In 1963, Pannam wrote that the provision was regarded "by all as having little practical value". Pannam considered the provision would only become significant if the High Court held that it applied to laws made by governments of the territories.[16]

Constitutional scholarGeorge Williams,writing in 1994, criticised the court's literal interpretation of the provision and others in the Constitution, saying the court has "transformed the Constitution into a wasteland of civil liberties". Williams argues that as an "express guarantee of personal freedom", the provision should be interpreted broadly and promote "individual liberty over the arbitrary exercise of legislative and executive power".[21]Academics Gonzalo Villalta Puig and Steven Tudor have called for the court to broaden Section 116 by finding in it an implied right to the freedom of thought and conscience. In their view most Australians "believe that the Constitution protects the right to freedom of thought and conscience just like it protects other civil and political freedoms", and that the court should give effect to that belief. They argue there is precedent for the court finding implied constitutional rights, such as the 1992 case ofAustralian Capital Television Pty Ltd v Commonwealth,[40]where the court found that the Constitution guaranteed the freedom of political communication.[41]

In defence of Section 116 and the High Court's interpretation of it, Joshua Puls argues that the provision is appropriately limited, suggesting that a rigid "wall of separation" between religion and the state is undesirable, and that the stronger Constitutional protection of religion in the United States has become overly politicised.[42]Fellow academics Jennifer Clarke, Patrick Keyzer and James Stellios argue that the court's narrow interpretation of the provision is consistent with the intention of the Constitution's drafters, who never intended for it to be a protection of individual rights,[43]while Kevin Booker and Arthur Glass say the provision has "symbolic value". Booker and Glass defend the court's interpretation of the provision and other Constitutional rights, saying "the High Court can only work with the constitutional provisions before it".[44]

Referendums

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See also:Australian referendum, 1944andAustralian referendum, 1988 (Rights and Freedoms)

Federal governments have twice proposedreferendumsto expand the scope of Section 116: in 1944 and in 1988. In 1944,John Curtin'sLaborgovernment put a package of measures, known as the "Fourteen Powers referendum", to the Australian public. The purpose of the package was mainly to widen the Commonwealth's legislative powers for the purposes of post-war reconstruction. The widening of powers wouldsunsetafter five years. One of the measures in the package was to extend Section 116 so that it prohibited the states, not merely the Commonwealth, from making the laws proscribed by the section.[15]The package's 14 measures—which included diverse matters such as powers to provide family allowances and legislate for "national health" —were bound together in a single question.H. V. Evatt,the LaborAttorney-General,argued thatfreedom of religionwas "fundamental to the whole idea of democracy" and that the suppression of civil rights by dictatorships in Europe demonstrated the need for Australia to have a strong Constitutional guarantee of the freedom.[45]The conservativeUnited Australia Party,then in opposition and led byRobert Menzies,campaigned against the package.[46]Arthur Fadden,leader of theCountry Party,claimed a "yes" vote would permit the government to implement a "policy of socialisation".[47]The package was rejected: the national "yes" vote was less than 46 per cent, and there was majority support for the package only in South Australia and Western Australia.[48]One reason for the rejection was the bundling of multiple controversial proposals into one question: voters could not vote in favour of the measures they supported and against those they opposed, giving them reason to vote against the entire package.[49]

A similar proposal to amend Section 116 was put to the Australian people in a referendum in 1988. The referendum contained four questions, the last of which sought to amend Section 116 and other constitutional "rights and freedoms". Again, the proposal was initiated by a Labor government (underBob Hawke); again, the proposal was opposed by the conservative parties;[50]and again, multiple controversial proposals were bound into one question, being "to alter the Constitution to extend the right to trial by jury, to extend freedom of religion, and to ensure fair terms for persons whose property is acquired by any government." The proposal in respect of Section 116 was to extend its operation to the states,[51]and expand the protection to cover any government act (not just legislation) that established a religion or prohibited its free exercise.[42]Some church officials objected to the proposal, fearing that funding of religious schools by the states could become unlawful.[52][53]The question failed to pass, being opposed by a majority of voters in each of the states.[50][54]The 70 to 30 per cent nationwide vote against the proposal was the largest margin by which a proposal to amend the Constitution had ever been defeated at a referendum.[55]Williams attributes the failure of the proposal mainly to the absence of bipartisan support for it, highlighting the "determined and effective" opposition of seniorLiberal PartypoliticianPeter Reith.[50]Williams also points to the "notorious reluctance" of Australians to support Constitutional referendums: of the 44 proposals to amend the Constitution, only eight have succeeded.[56]

References

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Footnotes

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  1. ^abConstitution(Cth)s 116Commonwealth not to legislate in respect of religion
  2. ^abBlackshield & Williams 2010,p. 1165
  3. ^abcClarke, Keyzer & Stellios 2009,p. 1207
  4. ^Blake 2009,p. 287
  5. ^La Nauze 1972,p. 228
  6. ^McLeish 1992,p. 217
  7. ^abcdQuick & Garran 1901,p. 951
  8. ^Williams 2002,pp. 35–36
  9. ^McLeish 1992,p. 220
  10. ^McLeish 1992,p. 218
  11. ^McLeish 1992,pp. 218–219
  12. ^McLeish 1992,pp. 218–220
  13. ^Irving 1999,pp. 415–416
  14. ^Cumbrae-Stewart 1946,p. 207
  15. ^abBailey 1951,p. 327
  16. ^abPannam 1963,p. 41
  17. ^Puls 1998,pp. 163–164
  18. ^abcClarke, Keyzer & Stellios 2009,p. 1209
  19. ^Villalta Puig & Tudor 2009,p. 61
  20. ^Clarke, Keyzer & Stellios 2009,p. 1228
  21. ^abWilliams 1994,p. 90
  22. ^Church of the New Faith v Commissioner for Pay-Roll Tax (Vic)[1983] HCA 40,(1953) 154CLR120,High Court(Australia).
  23. ^Church of the New Faith v Commissioner for Pay-Roll Tax (Vic)[1983] HCA 40,(1953) 154CLR120,High Court(Australia) per Mason and Brennan JJ at para. 17.
  24. ^Clarke, Keyzer & Stellios 2009,pp. 1209–1210
  25. ^Puls 1998,p. 145
  26. ^Church of the New Faith v Commissioner for Pay-Roll Tax (Vic)[1983] HCA 40,(1953) 154CLR120,High Court(Australia) per Wilson and Deane JJ at para. 18.
  27. ^Attorney-General (Vic); Ex Rel Black v Commonwealth( "DOGS case" )[1981] HCA 2,(1981) 146CLR559 (2 February 1981),High Court(Australia).
  28. ^Puls 1998,pp. 143–145
  29. ^Puls 1998,pp. 143–144
  30. ^Puls 1998,p. 158
  31. ^abClarke, Keyzer & Stellios 2009,pp. 1217–1218
  32. ^Krygger v Williams[1912] HCA 65,(1912) 15CLR366,High Court(Australia).
  33. ^Clarke, Keyzer & Stellios 2009,p. 1218
  34. ^Clarke, Keyzer & Stellios 2009,pp. 1218–1223
  35. ^Adelaide Company of Jehovah's Witnesses Incorporated v Commonwealth[1943] HCA 12,(1943) 67CLR116,High Court(Australia) per Latham CJ at para. 10.
  36. ^abKruger v Commonwealth(Stolen Generations case)[1997] HCA 27,(1997) 190CLR1,High Court(Australia).
  37. ^Clarke, Keyzer & Stellios 2009,pp. 1223–1224
  38. ^Edge 2006,p. 75
  39. ^Quick & Garran 1901,p. 952
  40. ^Australian Capital Television Pty Ltd v Commonwealth[1992] HCA 45,(1992) 177CLR106,High Court(Australia).
  41. ^Villalta Puig & Tudor 2009,p. 66
  42. ^abPuls 1998,p. 160
  43. ^Clarke, Keyzer & Stellios 2009,p. 1227
  44. ^Booker & Glass 2009,p. 172
  45. ^Galligan 1995,p. 98
  46. ^Nethercote 2001,p. 172
  47. ^"Country Party's" No "Campaign".The Sydney Morning Herald.25 July 1944.Retrieved10 January2011.
  48. ^"Referendum Dates and Results 1906 – present".Australian Electoral Commission.Retrieved9 January2011.
  49. ^Bennett, Scott (1999).Constitutional Referenda in Australia.Canberra: Department of the Parliamentary Library, Parliament of Australia. Archived fromthe originalon 7 February 2012.Retrieved2 April2010.
  50. ^abcWilliams, George (29 March 2008)."Frozen continent".The Sydney Morning Herald.Retrieved9 January2011.
  51. ^Hamer, Rupert (9 August 1988)."Political maturity put to the test".The Age.p. 13.Retrieved2 April2010.
  52. ^Grattan, Michelle; Doogue, Edmund (15 August 1988)."Bishops to deal blow on referendum".The Age.Retrieved7 April2010.
  53. ^Seccombe, Mike (16 August 1988). "Bowen assurance to schools on 'yes' vote".The Sydney Morning Herald.
  54. ^Constitutional change: select sources on constitutional change in Australia 1901–1997(PDF).Canberra, Australia: House of Representatives Standing Committee on Legal and Constitutional Affairs. 1997. pp. 113–114.ISBN0-644-48410-1.Archived fromthe original(PDF)on 19 July 2005.Retrieved2 April2010.
  55. ^Williams 2002,p. 252
  56. ^Williams 1994,p. 84

Cited academic texts

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  • Bailey, K. H. (1951). "Fifty Years of the Australian Constitution".The Australian Law Journal.25(5): 314–343.ISSN0004-9611.
  • Blackshield, Tony; Williams, George (2010).Blackshield and Williams Australian Constitutional Law and Theory: Commentary and Materials(5th ed.). Annandale, NSW: The Federation Press.ISBN978-1-86287-773-3.
  • Blake, Garth (2009). "God, Caesar and human rights".Australian Bar Review.31:279–307.ISSN0814-8589.
  • Booker, Kevin; Glass, Arthur (2009). "Express Rights". In Lee, H.P.; Gerangelos, Peter (eds.).Constitutional Advancement in a Frozen Continent: essays in honour of George Winterton.Annandale, NSW: Federation Press.ISBN978-1-86287-761-0.
  • Clarke, Jennifer; Keyzer, Patrick; Stellios, James (2009).Hanks' Australian Constitutional Law: Materials and Commentary(8th ed.). Chatswood, NSW: LexisNexis Butterworths.ISBN978-0-409-32440-2.
  • Cumbrae-Stewart, F. D. (1946). "Section 116 of the Constitution".The Australian Law Journal.20(6): 207–212.ISSN0004-9611.
  • Edge, Peter W. (2006).Religion and Law: An Introduction.Aldershot, England: Ashgate Publishing.ISBN0-7546-3048-X.
  • Galligan, Brian (1995).A Federal Republic: Australia's Constitutional System of Government.Melbourne: Cambridge University Press.ISBN0-521-37354-9.
  • Irving, Helen (1999).The Centenary Companion to Australian Federation.Melbourne: Cambridge University Press.ISBN0-521-57314-9.
  • La Nauze, J. A. (1972).The Making of the Australian Constitution.Carlton, Victoria: Melbourne University Press.ISBN0-522-84016-7.
  • McLeish, Stephen (1992)."Making Sense of Religion and the Constitution: A Fresh Start for Section 116".Monash University Law Review.(1992) 16(2)Monash University Law Review207.
  • Nethercote, J. R. (2001).Liberalism and the Australian Federation.Annandale, NSW: Federation Press.ISBN1-86287-402-6.
  • Pannam, Clifford L. (1963). "Travelling Section 116 with a U.S. Road Map".Melbourne University Law Review.4(1): 41–90.ISSN0025-8938.
  • Puls, Joshua (1998). "The Wall of Separation: Section 116, the First Amendment and Constitutional religious guarantees".Federal Law Review.26(1): 83–114.doi:10.22145/flr.26.1.6.ISSN0067-205X.S2CID211278903.
  • Quick, John; Garran, Robert (1995) [1901].The Annotated Constitution of the Australian Commonwealth.Sydney: Legal Books.ISBN1-86316-071-X.
  • Villalta Puig, Gonzalo; Tudor, Steven (2009). "To the advancement of thy glory? A constitutional and policy critique of parliamentary prayers".Public Law Review.20(1): 56–78.ISSN1034-3024.
  • Williams, George (1994). "Civil Liberties and the Constitution – A Question of Interpretation".Public Law Review.5(2): 82–103.ISSN1034-3024.
  • Williams, George (2002).Human Rights under the Australian Constitution.South Melbourne: Oxford University Press.ISBN0-19-554111-1.

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