More than doubling the portion of the United States population living in jurisdictions where same-sex couples are entitled to marry, New York’s legislature approved a pending Marriage Equality bill late on Friday, June 24, and Governor Andrew Cuomo signed it into law just prior to midnight. The new law would go into effect 30 days after enactment. It amends the statutory definition of a marriage in Section 10-a of the New York Domestic Relations Law to provide: “A marriage that is otherwise valid shall be valid regardless of whether the parties to the marriage are of the same or different sex,” and mandates that same-sex and different-sex marriages be treated the same by the government. When it becomes effective, according to a study of U.S. Census data by the Williams Institute at UCLA Law School, the percentage of the population living in jurisdictions authorizing same-sex marriage will go from about 5.1% to over 11.4%.
Passage of the measure, a version of which had been approved by the Democratic-controlled State Assembly in three prior sessions but rejected by the State Senate in 2009, was widely attributed to the decisive leadership provided by Governor Cuomo, who made its passage one of his leading legislative priorities for 2011. As soon as the state budget (the number one priority) was approved, the Governor turned to this issue and summoned leaders of gay political groups to a strategy meeting at which agreement was achieved to present a united, coordinated campaign, with the Governor playing a personal role in lobbying legislators of both parties. The Governor also met with some influential Republican business leaders, who agreed to help underwrite the campaign and to assist in persuading a handful of Republican State Senators to vote for the bill, in the face of threats by the influential Conservative Party to actively oppose re-election of any Republican Senators who supported the bill, according to a post-enactment report by The New York Times.
Supported by an aggressive campaign of letters, phone calls, emails, Facebook page postings, and personal lobbying in district offices and in Albany, the Governor was able to persuade four Democratic senators who had voted against the bill in 2009 to change their positions, and ultimately won over four Republicans to create the necessary margin for victory in the Senate, a chamber controlled by the Republicans by a margin of 32-30.
The measure passed the Assembly by a vote of 80-63 on June 15 in the form introduced by the Governor, and then passed the Senate 33-29 more than a week later in the waning moments of the legislative session, having been placed last on the agenda by the Republican leadership. The Senate vote came after the Assembly had agreed to a separate package of amendments rewriting the “religious exceptions” that had been part of the Governor’s bill. The main suspense in the final days was about whether the measure would win the final one or two Republican votes necessary to make a majority (as the last two Republican Senators in question had refused to announce their positions publicly until the actual voting began), and whether the Republican Caucus would agree to allow the measure to come to the floor.
The Republican Caucus was overwhelmingly opposed to the bill, and held numerous lengthy closed-door meetings about whether to allow it to come to the floor, as a handful of “undecided” Senators negotiated with the Governor over revisions to the “religious exception” language in the Governor’s bill. On Friday afternoon, agreement was reached between the Governor and the Republican negotiators and a package of amendments was framed to be submitted to the Assembly and sent to the Senate floor. It was a politically interesting move for the Republican Caucus to agree to a floor vote, knowing that a measure that many of them strongly opposed was likely to pass.
Much of the media attention and public comment surrounding the “religious exceptions” focused on what should have been a non-issue: whether religious officials and entities were sufficiently protected from liability in case they refused to perform religious marriage ceremonies for same-sex couples and refused to make their facilities and services available for ceremonies solemnizing same-sex marriages. The bill as originally introduced by the Governor seemed to adequately provide for these exemptions in straightforward language, and mirrored or even went beyond the minimum that would probably be required by the Free Exercise of Religion requirements of the federal and state constitutions. However, various Republican Senators held out for more, seeking to ensure that local as well as state government would be bound by the exceptions, and, in some cases, apparently seeking to more broadly exempt religious and religiously-affiliated institutions from having to provide recognition of same-sex marriages in contexts beyond marriage ceremonies. The exemption language in the final bill was convoluted and not ideally clear, but ultimately appeared to track the existing exemptions contained in the state’s Human Rights Law. Perhaps this is in the nature of legislative compromise, as it left the Republicans stating that they had achieved a broader religious exemption than originally contemplated in the Governor’s bill, while the Governor and marriage equality proponents were left proclaiming that the final language did not “cross the line” to an inappropriately broad exemption.
Here is the language, so readers can judge for themselves:
Section 10-B. Religious Exception.
1. Notwithstanding any state, local or municipal law, rule, regulation, ordinance, or other provision of law to the contrary, a religious entity as defined under the Education Law or Section Two of the Religious Corporations Law, or a corporation incorporated under the Benevolent Orders Law or described in the Benevolent Orders Law but formed under any other law of this State, or a not-for-profit corporation operated, supervised, or controlled by a religious corporation, or any employee thereof, being managed, directed, or supervised by or in conjunction with a religious corporation, benevolent order, or a not-for-profit corporation as described in this subdivision, shall not be required to provide services, accommodations, advantages, facilities, goods, or privileges for the solemnization or celebration of a marriage. Any such refusal to provides services, accommodations, advantages, facilities, goods, or privileges shall not create any civil claim or cause of action or result in any state or local government action to penalize, withhold benefits, or discriminate against such religious corporation, benevolent order, a not-for-profit corporation operated, supervised, or controlled by a religious corporation, or any employee thereof being managed, directed, or supervised by or in conjunction with a religious corporation, benevolent order, or a not-for-profit corporation.
2. Notwithstanding any state, local or municipal law or rule, regulation, ordinance, or other provision of law to the contrary, nothing in this article shall limit or diminish the right, pursuant to subdivision eleven of Section Two Hundred Ninety-Six of the Executive Law, of any religious or denominational institution or organization, or any organization operated for charitable or educational purposes, which is operated, supervised or controlled by or in connection with a religious organization, to limit employment or sales or rental of housing accommodations or admission to or give preference to persons of the same religion or denomination or from taking such action as is calculated by such organization to promote the religious principles for which it is established or maintained.
3. Nothing in this section shall be deemed or construed to limit the protections and exemptions otherwise provided to religious organizations under Section Three of Article One of the Constitution of the State of New York.
The religious exception section also contains a paragraph immunizing any “clergyman or minister” from any sort of adverse legal consequence for refusing to perform a marriage, and a “poison pill” provision, stating: “This Act is to be construed as a whole, and all parts of it are to be read and construed together. If any part of this Act shall be adjudged by any Court of competent jurisdiction to be invalid, the remainder of this Act shall be invalidated. Nothing herein shall be construed to affect the parties’ right to appeal the matter.” Thus, any successful attack on any provision in the Marriage Equality Act will invalidate the entire Act.
While the religious exception provisions make crystal clear that no religious or benevolent association may be required to take part in any way in a marriage of which it disapproves, the extent to which other non-profit organizations with religious ties or affiliations may be privileged to discriminate against same-sex spouses is not ideally clear, especially in light of the phrase “from taking such action as is calculated by such organization to promote the religious principles for which it is established or maintained,” as applied to charitable or education corporations that are “operated, supervised or controlled by or in connection with a religious organization.” This language is taken from N.Y. Executive Law Section 296(11), the religious exception language in the New York State Human Rights Law.
For example, would the “religious exception” have the effect of overruling the decision by the New York Court of Appeals in Levin v. Yeshiva University, 96 N.Y.2d 484 (2001), which found that the Orthodox Jewish university’s medical school (Einstein Medical College) had unlawfully discriminated against a lesbian student by refusing to allow her to have her same-sex partner live with her in University housing that was provided for married students? The University’s policy restricted occupancy of dormitory rooms, and they did not allow students to take in roommates who were not also students unless they were married to a student. Would a religiously-affiliated hospital be privileged to refuse to recognize a patient’s spousal relationship to a married same-sex partner for this purpose? Would a religiously-affiliated residential facility (such as a retirement home, group home for persons with mental disabilities, or a nursing home, for example) be similarly privileged to refuse to recognize same-sex marital relationships of patients if their ownership or operational structure fell within the definition of the exception? These are all institutions that might conceivably qualify for the exception, depending how the language is interpreted, and there is a lack of legislative history to shed light, since there are no committee reports, no hearings were held on the exception language, which was negotiated in secret, and the text was not made public until it was presented to the Assembly and Senate on Friday June 24 for a vote. The Governor’s bill was accompanied by an explanatory memorandum that focuses on the existing Human Rights Law exceptions, but does not directly answer these questions. Due to changes in Medicaid regulations implemented by the Obama Administration, it is generally believed that health care organizations that receive Medicaid funds will not be able to discriminate, regardless of any state law religious exceptions.
This question does not arise with respect to many employee benefits issues, most particularly health insurance and pension rights, because of federal preemption under the Employee Retirement Income Security Act [ERISA] of any state law affecting employee benefits plans, as defined in that federal statute. However, employee benefits not part of a plan covered by ERISA, such as unpaid family leave, could be subject to state regulation; the religious exception provision most likely insulates religious and religiously-affiliated employers from having to extend such fringe benefits to same-sex spouses of employees.
Thus, with the exception of more clearly spelling out the applicability of the religious exceptions to local and municipal governments, it may be that the amendments to the religious exception language negotiated in the days leading to enactment did not necessarily broaden the exception beyond what the Governor had originally proposed, in line with existing language in the Human Rights Law, and that claims by the Republican negotiators to have secured more than that have more to do with politics than legal substance.
Prior to the enactment of the Marriage Equality Law, many New York courts and government agencies had recognized same-sex marriages contracted in Canada or in other states, but the State’s Department of Taxation and Revenue had refused to do so. The courts and other state agencies had premised marriage recognition, in part, on the lack of any New York version of the federal Defense of Marriage Act, so that there was no explicit state legislative barrier interposed against recognition, at least in the contexts in which the issue arose in litigation (about government employee benefits, divorce, estate administration). The Tax Department, on the other hand, relied on Section 607(b) of the New York Tax Law, which provides: “Marital or other status. An individual’s marital or other status under [state income tax provisions] shall be the same as his marital or other status for purposes of establishing the applicable federal income tax rates.” In other words, the Tax Department took the position that it could not deviate from a legislative mandate that individuals be considered under New York law to have the same filing status as they have under federal law for purposes of the state income tax. Under federal law, due to Section 3 of the Defense of Marriage Act, same-sex couples are treated as unmarried despite the legal status of their relationship under state law. Legislation is pending in Congress to address this problem, but is given little chance of advancing in the current session.
The Marriage Equality Act provides: “No government treatment or legal status, effect, right, benefit, privilege, protection or responsibility relating to marriage, whether deriving from statute, administrative or court rule, public policy, common law or any other source of law, shall differ based on the parties to the marriage being or having been of the same sex rather than a different sex. When necessary to implement the rights and responsibilities of spouses under the law, all gender-specific language or terms shall be construed in a gender-neutral manner in all such sources of law.” In a section of the Marriage Equality Act labeled “legislative intent,” the law states: “It is the intent of the legislature that the marriages of same-sex and different-sex couples be treated equally in all respects under the law. The omission from this act of changes to other provisions of law shall not be construed as a legislative intent to preserve any legal distinction between same-sex couples and different-sex couples with respect to marriage. The legislature intends that all provisions of law which utilize gender-specific terms in reference to the parties to a marriage, or which in any other way may be inconsistent with this act, be construed in a gender-neutral manner or in any way necessary to effectuate the intent of this act.”
This language suggests an implicit amendment of Section 607(b) of the state’s Tax Law, eliminating different treatment under New York tax law for same-sex spouses as compared to different-sex spouses. Under general principles of statutory interpretation, when two statutes come into conflict, the newer law is said to predominate over the older law, even if the newer law does not explicitly repeal or amend the older law. However, there is also a canon of statutory interpretation providing that when statutes conflict, the more specific would take priority over the more general. The Marriage Equality Act adopts a general policy of formal equality, while Section 607(b) provides a very specific rule requiring uniformity of filing status between federal and state income taxes. Implicit repeals of specific rules by general statutes are usually, but not invariably, disfavored. The statement in the “intent” section that the legislature intends equal treatment, regardless whether particular provisions of state law requiring something different have not been changed, suggests that the drafters of the Marriage Equality Act, to the extent they were concerned about this issue and intended that same-sex married couples be treated under the Tax law in an equal manner with different-sex married couples, would say that same-sex married couples are to be deemed married for purposes of New York’s personal income tax law.
The Tax Department needs to issue an advisory as to this, and as to any other issues of potential differential treatment that could raise questions for taxpayers, such as estate and gift tax issues, which are not directly addressed in Section 607(b). The marital deduction under the Estate Tax is potentially a big issue for married same-sex couples who own real property or other significant assets, and the practice under the New York Tax Law has been to use federal criteria for determining eligibility for a marital deduction. But the legal effect of enactment of the Marriage Equality Act for purposes of the state’s tax laws might not be finally determined – in the absence of legislative clarification – until a same-sex married couple hit with the marriage penalty (i.e., higher taxes because cumulating their income puts them into a higher tax bracket for some of their income) tries to argue that they should be allowed to continue filing as single individuals so long as this status is required under Federal tax law. The ACLU’s pending DOMA challenge in the U.S. District Court in Manhattan, Edie Windsor’s suit for an estate tax refund, illustrates the marital deduction issue, and might lead to a resolution of that problem.
At the end of the day, the political enactment of Marriage Equality in New York State is a landmark achievement in the movement for equal rights for sexual minorities, whose significance overshadows details about religious exceptions and tax status. These issues have been worked out on a state-by-state basis in other jurisdictions as same-sex marriages, civil unions, and domestic partnerships have spread on both coasts and in the heartland, but they have not taken away from the overriding significance of legal recognition for the relationships of LGBT people who have for so long been treated by government and society as “legal strangers” of their intimate partners.