self described "First Amendment Guide" is being promoted as the definitive word on interaction between public schools and religion-based groups, but, say critics, ignores the problem of harassment which Atheists and other nonconformist students face in the nation's education system. The document was "launched" this past week as a collaborative effort involving the First Amendment Center -- a group generally identified with separation -- the American Jewish Congress, and the Christian Legal Society. It is endorsed by a dozen other organizations, including the National Association of Elementary School principals, National Council of Churches, U.S. Catholic Conference, Baptist Joint Committee and the Council on Islamic Education.

   An article promoting the guide on the First Amendment Centers web site gushed that it "aids cooperation between schools, religious communities." It argues that, "Violence in schools and not enough resources to improve education" demonstrate that public schools needs "community help." Another phrase in the article is "partnerships between schools and religious institutions," reminiscent of proposals being advanced by political leaders of all coloration, including Vice President Al Gore.

   Attempting to straddle the wall of separation between church and state, U.S. Education Department official Wilson Goode told a press conference announcing the guidelines, "America's schools and religious communities have different and distinct missions, yet there are many ways that they can join hands to help our children grow and learn within a proper constitutional framework."

   The sparsely worded, six-part guide begins by telling readers that while public schools and religious groups "have different missions," they "share many of the same civic and moral values." It then attempts to delineate ways the schools and church groups can work "together in ways that are permissible under the First Amendment..." Using a near-apologetic tone, the guide scolds religious intrusion in its most blatant forms and says that "public schools must be neutral concerning religion in all of their activities." It adds that students "have the right to engage in, or decline to engage in, religious activities at their own initiative." Fortunately, the statement recommends that schools and churches refer to "Religion in the Public Schools: A Joint Statement of Current Law," which details the U.S. Department of Education guidelines on the subject.

   But the guide then quickly turns in to what critics might well describe as an "instruction manual" for religious groups and their friends in the otherwise-secular school system, and dispenses constitutionally suspect advice. It argues that, "In times of sudden crisis," schools "may call on a wide range of qualified counselors, including religious leaders, to assist school-employed counselors in helping children cope with the crisis at hand." Although "a school may not in any way compel or coerce a student to speak to representatives of religious institutions," it is difficult to believe that in the emotionally charged atmosphere of a "crisis" (death of students or teachers is given as an example), adequate safeguards to check and prevent zealous religious proselytizing will be in place. There is no discussion of the illegality of schools paying for such services, or facilitating such a faith-based counseling activity indirectly by providing office space or other forms of assistance. That younger students especially might feel pressure by the mere presence of such "counselors" in a time of crisis is not discussed either.

"There are 350,000 mosques, temples, churches and other 'houses of worship' in this country. There are religious clubs, publications, radio and telesvision stations. And yet, the religious community insists in trying to exploit the public schools for their sectarian agenda..." -- Ellen Johnson, President American Atheists

   Another section, incredibly, inform us of "Mentoring programs," and that "Public schools may cooperate with mentoring projects run by religious institutions." While there are conditions to such cooperation, including equal access for other community groups, there is no mention made of indirect pressures that students may feel to participate in such activities, or how these "mentoring programs" -- whatever their purpose -- would be funded. Nor does the guide mention the potential for abuse in such programs, such as the case in Salt Lake City where in response to complaints from American Atheists and parents, a public school district required Mormon evangelist-mentors to stop wearing religious name tags identifying their affiliation with the LDS Church.

"These 'guidelines' pay lip service to the idea of separating church and state, and then list ways that religious groups can form partnerships with schools...This is really a manual for streategies and tactics to increase the intrusion of religious groups into the classroom." -- Chris Allen, Utah State Director American Atheists

   In the section labeled "Shelters," religious institutions are advised that along with business and firehouses, they may become "temporary shelters for students who seek to avoid danger or threatening situations." Whether or not such school-designated "shelters" can engage in religion-based activities, such as encouraging youngsters in crisis to pray or participate in faith-based groups, is ignored.

   The guide also discusses "School use of facilities owned by religious institutions," and notes that the while schools may lease space from faith-based groups, that space "is in effect a public-school facility." It adds that "Religious symbols or messages may not be displayed in the leased areas." But, these rules shift when schools and churches enter in to a "cooperative program." First, "the law is not violated if a cooperate program's use of a religious facility coincidentally results in a student gaining an interest in attending worship serviced." The guide then notes that while religious symbols may not be posted in the public schools, regulations are "somewhat different" for a "cooperative program."

   "A room bedecked with scriptural injunctions about repentance and salvation would not be appropriate for cooperative programs; a room with religious symbols or icons might well be..."

   Released-time -- long a point of objection for separations, but a practice narrowly upheld by the U.S. Supreme Court -- is discussed enthusiastically, though the guide notes that the religious instruction given to students must take place off campus, and be run entirely by the faith-based institution involved. Teachers and school officials "may not encourage or discourage the participation of students" in these released-time schemes.

   To veteran state-church separation activist Chris Allen of Salt Lake City, Utah, the new guidelines are "A scary excuse for promoting more religious activity in the public schools." A State Director for American Atheists, Allen has had extensive experience in combating the intrusive activities of the Mormon Church, particularly in respect to the local public school system.

   "I was struck by the fact that these 'guidelines' pay lip service to the idea of separating church and state, and then list ways that religious groups can form partnerships with schools." He underscored an early paragraph in the guidelines which stated that "religious institutions exist to propagate religious faith and encourage religious practices."

   "If that's true," said Mr. Allen, "then the churches have no legitimate reason for being involved in anything to do with the nation's public schools, and the public schools have no legitimate reason for seeking out a "partnership" or "mentoring program" with local churches. Their mission is clearly religious, and it's the job of the schools to educate, no proselytize." Echoing fears that the guide is an "instruction manual" which could be used by faith-based groups, Allen added that "it's really a manual for strategies and tactics to increase the intrusion of religious groups into the classroom."

   Ellen Johnson, President of American Atheists, said that the statement "clearly ignores other major problems having to do with the separation of church and state in our schools," and specifically cited the harassment of Atheist youngsters by energized Christian youth, religious clubs, and even religious teachers. "We receive complaints constantly from students and parents of the consequences of being an Atheist youth in a middle school or high school."

   Johnson also noted that the tone of the statement issued by the civic-religious coalition was "obsequious and accommodating of a religious agenda."

   "We have this problem of religion in the public schools because the 'religious communities' so respectfully discussed in this document are often behind egregious violations of the law, and the civil liberties of students."       "There are 350,000 mosques, temples, churches and other 'houses of worship' in the country," noted Johnson. "There are religious clubs, publications, radio and television stations. And yet, the religious community insists in trying to exploit the public schools for their sectarian agenda."

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