Redman v. Watch Tower Bible & Tract Soc. of Pennsylvania

1994 Ohio 514, 69 Ohio St. 3d 98
Ohio Supreme Court·Decided April 27, 1994·No. 1992-2041·Published·Cited by 11 cases

Opinion

[This opinion has been published in Ohio Official Reports at 69 Ohio St.3d 98.]

REDMAN ET AL., APPELLANTS AND CROSS-APPELLEES, v. WATCH TOWER BIBLE AND TRACT SOCIETY OF PENNSYLVANIA ET AL., APPELLEES AND CROSS- APPELLANTS. [Cite as Redman v. Watch Tower Bible & Tract Soc. of Pennsylvania, 1994-Ohio-514.] Evidence—Evid.R. 610—Religious beliefs or opinions—Trial court improperly permits admission of evidence of a witness's religious beliefs or opinions for the purpose of impeachment, when. (No. 92-2041—Submitted November 9, 1993—Decided April 27, 1994.) APPEAL and CROSS-APPEAL from the Court of Appeals for Wood County, No. 91-WD-071. __________________ {¶ 1} Otterbein W. Duesler died testate in 1988 at the age of ninety-one. By his last will and testament, Duesler left most of his $338,000 estate to defendant- appellee and cross-appellant, Watch Tower Bible and Tract Society of Pennsylvania, the parent organization of the church known as Jehovah's Witnesses. The will, which superseded a previous will executed by Duesler, was drafted by defendant-appellee and cross-appellant, Walter Kobil, himself a member of the Jehovah's Witnesses. Claiming undue influence, three of Duesler's four surviving sisters, plaintiffs-appellants and cross-appellees, Irene Redman, Edna Blasis and Opal Atkin, instituted this will-contest action. {¶ 2} At trial, plaintiffs elicited expert testimony from Dr. Gerald Bergman concerning the beliefs and practices of the Jehovah's Witnesses. Bergman, a former Jehovah's Witness, has written extensively about the church. He testified that the church engaged in a practice he termed "theocratic warfare." This practice allegedly includes a church policy to encourage members to perjure themselves in SUPREME COURT OF OHIO

order to protect the church and its followers. Plaintiffs also questioned several other witnesses about subjects including: the depth of Duesler's commitment to the church, the effects of baptism within the church, the consequences of disfellowship, and the effect religion had on Duesler's marriage. {¶ 3} Most of plaintiffs' case was controverted by the defense. Kobil testified that he was a member of the Jehovah's Witnesses, but that lying under oath was not a tenet of their teachings. Kobil's testimony was corroborated by John Schabow, an elder in the local Jehovah's Witnesses congregation. Schabow also contradicted plaintiffs' evidence concerning Duesler's level of activity within the church. {¶ 4} Ultimately the jury returned a verdict in favor of plaintiffs, finding that the will was the product of undue influence. The court of appeals reversed, holding that the trial court improperly permitted the admission of evidence of a witness's religious beliefs or opinions for the purpose of impeachment. {¶ 5} The cause is now before this court upon the allowance of a motion and cross-motion to certify the record. __________________ Caughey, Kuhlman, Beck & Reddin and William C. Caughey; and David E. Cruikshank, for appellants and cross-appellees. Kolb & Kolb, Richard Kolb and Matt Kolb, for appellees and cross- appellants. __________________ MOYER, C.J. {¶ 6} Section 7, Article I of the Ohio Constitution guarantees freedom of religion and specifically provides that no person shall "be incompetent to be a witness on account of his religious belief ***." In keeping with this constitutional provision, Evid.R. 610 states: "Evidence of the beliefs or opinions of a witness on

2 January Term, 1994

matters of religion is not admissible for the purpose of showing that by reason of their nature his credibility is impaired or enhanced." {¶ 7} This case presents us with the distinction between two related but separate evidence concepts: bias and credibility. Conversely, nothing in the rule prohibits the admission of religious evidence to show interest or bias on the part of the witness. See Staff Note to Evid.R. 610. Specifically, the question is whether the trial court improperly permitted the use of religious beliefs in general to attack defendants' credibility through the testimony of plaintiffs' expert, Dr. Gerald Bergman. Since we believe the trial court went beyond the issue of bias, we affirm the judgment of the court of appeals. {¶ 8} The use of one's congregational affiliation to show bias is acceptable under Evid.R. 610. The use of one's religious beliefs or affiliation to attack credibility is not. As stated by the United States Supreme Court, "*** [b]ias is a term used *** to describe the relationship between a party and a witness which might lead the witness to slant, unconsciously or otherwise, his testimony in favor of or against a party." United States v. Abel (1984), 469 U.S. 45, 52, 105 S.Ct. 465, 469, 83 L.Ed.2d 450, 457. An attack on credibility is designed to expose a witness's general tendency towards truthfulness or untruthfulness. Davis v. Alaska (1974), 415 U.S. 308, 94 S.Ct. 1105, 39 L.Ed.2d 347. See State v. Gardner (1979), 59 Ohio St.2d 14, 13 O.O.3d 8, 391 N.Ed.2d 337. {¶ 9} Generally, a witness's credibility is put at issue whenever he or she testifies. However, this general rule is subject to various exceptions. Examples include: restrictions on impeachment of one's own witness found in Evid.R. 607; limitations on impeachment by evidence of reputation, Evid.R. 608; attacks using prior convictions, Evid.R. 609; the use of prior statements of a witness, Evid.R. 613; and Ohio's rape shield law, R.C. 2907.02 et seq. The right to impeach the credibility of a witness is not absolute. Evid.R. 610 seeks to balance a party's right

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to attack the credibility of an opposing witness while preserving the witness's overriding constitutional right to religious freedom. {¶ 10} Evid.R. 610 is based on notions of relevancy and unfair prejudice, and a goal of avoiding inquiry into areas that bear little nexus to the ultimate issue. When, as here, the witness belongs to a minority sect, which may or may not be viewed with disdain or misunderstanding, the risk of unfair prejudice is high. Furthermore, common experience suggests that affiliation with any particular religious belief is not necessarily indicative of a predisposition to testify honestly. Here, plaintiffs attempted to show that the witness's religious beliefs were paramount to the oath taken prior to testifying. This represents a use of religious beliefs expressly prohibited by Evid.R. 610. {¶ 11} The courts of Ohio have had little opportunity to interpret Evid.R. 610. However, the identical federal counterpart to the Ohio Rule has been the subject of extensive litigation. In Malek v. Fed. Ins. Co. (C.A.2, 1993), 994 F.2d 49, the court found questions addressed to the witness's affiliation with Hassidic institutions and the religious composition of his accounting clientele to violate Fed.R.Evid. 610. The court saw this as an attempt to show that the witness's character for truthfulness was affected by religious beliefs shared by the plaintiffs. In another recent decision from the Second Circuit, the court held that the statement, "'Jews aren't supposed to turn other Jews over,'" was a clear violation of the absolute prohibition contained in Evid.R. 610. United States v. Teicher (C.A.2, 1993), 987 F.2d 112, 119. See, also, Contemporary Mission, Inc. v. Bonded Mailings, Inc. (C.A.2, 1982), 671 F.2d 81; United States v. Sampol (C.A.D.C.

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Redman v. Watch Tower Bible & Tract Soc. of Pennsylvania, 1994 Ohio 514, 69 Ohio St. 3d 98 (Ohio 1994).

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