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• W336758946 abstract "I. INTRODUCTION On a Sunday morning, average American might hope to enjoy any number of activities: attending a church service, drinking a mimosa with brunch, shopping for clothes at mall, looking for a new car, or hunting with friends. However, in a surprisingly large number of states, only one of these activities would be legal: going to church. Such is result of blue laws,1 colloquial term for state statutes that regulate or prohibit entertainment and commercial activities on Sundays or religious holidays.2 Originating in England, blue laws were enacted throughout colonial America in an effort to protect Christian Sabbath as mandated by Fourth Commandment.3 Despite centuries of change and secularization, Sunday restrictions have not only survived, they have thrived, remaining in effect in a majority of states even today.4 This prominence, however, does not equal validity. To contrary, blue laws frequently have been challenged as unconstitutional establishments of religion in violation of First Amendment,5 most notably in 1961 case of McGowan v. Maryland.6 Although Supreme Court has acknowledged overtly religious origins of blue laws, it has chosen nevertheless to uphold them as advancing secular purpose of creating a uniform day of rest.7 Despite this conclusion, changes in both Supreme Court's Establishment Clause jurisprudence and modern blue laws themselves suggest Court would reach a very different result if a similar challenge were brought today. Part II of this Note outlines history of blue laws and provides an overview of their current status, specifically exploring most frequently restricted activities. Part III examines Supreme Court's treatment of individual cases addressing blue laws and provides a summary of Court's somewhat complicated Establishment Clause jurisprudence, attempting to extract unifying principles under which constitutionality of governmental actions can be tested. Part TV applies principles derived in Part III to modern blue laws, concluding that such restrictions are unconstitutional establishments of religion. Moreover, particular attention is paid to role played by special interest groups in obtaining blue law exceptions and effect of their influence on Court's analysis in McGowan. Finally, Part V offers concluding thoughts and suggests an alternative method for providing a day of rest which would pose none of constitutional problems created by Sunday restrictions. II. SOMETHING BORROWED, SOMETHING KEPT: AN OVERVIEW OF AMERICAN BLUE LAWS A. History of Blue Laws Despite their prominence in United States, blue laws are far from a uniquely American invention. In 321 A.D., Constantine passed first Sunday restriction requiring that all judges . . . city people and . . . tradesmen rest upon venerable day of sun, pagan term for Sunday.8 This earliest blue law and others of similar character suggest that well before Christianity recognized Sunday as its Sabbath, pagans set it apart as a day of rest.9 However, as Christianity's influence grew, pagan Sunday restrictions were replaced with those meant to fulfill Christian objective of keeping Sabbath holy. In fact, as early as 386 A.D., blue laws began to refer expressly to Sunday as the Lord's day.10 From then until well into seventeenth century, Sunday restrictions were enacted throughout England for solely Christian purposes.11 These laws banned a variety of activities, including attending market, playing games, and engaging in bodily labor.12 As British colonists settled America, they enacted their own versions of English blue laws, first of which was passed by Colony of Virginia in 1610.13 It declared that [e]very man and woman shall repair in morning to divine service and sermons preached upon Sabbath day, and in afternoon to divine service, and catechising. …" @default.
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• W336758946 date "2007-05-01" @default.
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• W336758946 title "Red, White, but Mostly Blue: The Validity of Modern Sunday Closing Laws Under the Establishment Clause" @default.
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