Americans have never been in greater need of understanding religious differences and cultivating respect for religious freedom. The events of 9/11 transformed America's relationship with Muslims at home and abroad, a surge in immigration from Asia and Africa has increased the nation's religious diversity, and cultural conflicts between secularists and religious conservatives occur like clockwork.

So you might think the last thing school districts would want is to bring religion into the classroom. Better to play it safe, and avoid lawsuits and angry parents by limiting any mention of faith to the private sphere. But school officials in Modesto, in Northern California, decided not to play it safe. In 2000, the religiously diverse community took a risk and, in an almost unheard-of undertaking for a public school district, offered a required course on world religions and religious liberty for ninth-graders.

As college professors and social scientists studying religious freedom in the USA, we wanted to know more. Could greater discussion of religious differences actually deepen cultural divides? From October 2003 to January '05, we surveyed more than 400 Modesto students and conducted in-depth interviews with students, teachers, administrators and community leaders. We granted anonymity to students so they could speak freely, but we recorded the interviews. No prior study on American teens' views on religious liberty has scientifically surveyed such a large number of students.

To our surprise, students' respect for rights and liberties increased measurably after taking the course. Perhaps more important, the community has embraced the course as a vehicle for fostering understanding, not indoctrination.

All-American city

Modesto, population 190,000, resembles many medium-size U.S. cities. Over the past 40 years, it has made room for an array of immigrants, including Buddhists, Sikhs and Muslims. Evangelical "megachurches" have sprung up alongside mainline Protestant and Roman Catholic denominations and a flourishing Jewish community. Overt incidents of religious prejudice have been rare, but the cultural divide bred mutual suspicion.

In 1997, some religious groups in Modesto battled the school over a policy of tolerance for gay and lesbian students. Out of the dispute came a meeting of the minds: A 115-member committee of community members and educators was formed to examine how to provide safe schools for all students. That meant putting an end to bullying, whether based on sexual orientation, race or ethnicity--even religion. The world religions course was one of several initiatives designed to further the "safe schools" mission.

The experiment succeeded. Our surveys indicate it increased students' respect for religious liberty as well as for basic First Amendment rights. One Russian Orthodox boy, for instance, found that the course brought him closer to his neighbors. "We have a Hindu family living across the street who pray(s) to a statue," he said. "I thought it was just plain dumb. But I notice now they had a pretty good reason."

Bringing religious beliefs out into the open increased students' respect for religious liberty for two reasons. First, students not only emerged from the course far more knowledgeable about world religions, they also were able to apply the knowledge practically. One student told us that the course gave him a greater appreciation for the religious diversity in his school. "I walk up to one of my friends I've known for years. I had no idea he was a Sikh. When I see the bracelet (worn for religious reasons), I say, 'Oh, you're a Sikh.' "

Second, students learned that major faiths shared common moral values. When we asked one student why she enjoyed studying other religions, she said: "All my life I've been a Christian, and that's really the only religion I know about. So when I take this class I see there are other religions out there, and they kind of believe in the same thing I do."

Even so, students did not become relativists or converts. They were no more likely to disbelieve the truth of their own religious traditions after taking the course.

A broad spectrum of Modesto's residents has embraced the course. Students can opt out, but only a handful have. The school board, which stands divided on other hot-button cultural issues, voted unanimously to adopt the course. Religious leaders of all faiths lent their support because they realized that something had to be done to bring peace to the schools--and that pushing religious identity undercover would create more problems than it solved.

Lessons beyond Modesto

Recent disputes over the teaching of evolution in Kansas and Dover, Pa., and over a Bible studies course in Odessa, Texas, have made national headlines. These stories leave the impression that all attempts to teach about religion in public schools--even courses far more balanced than these disputed courses--are bound to cause controversy. How did Modesto avoid this fate, and what lessons does Modesto provide for other communities?

• Extensive training gave teachers the knowledge and enthusiasm to handle a sensitive subject.
• An interfaith religious council reviewed the course before its implementation and paved the way for its acceptance. The council members applauded particularly the district's decision to have the course focus on objectively describing religions rather than evaluating their merits.
• The focus on description prevented the perception that the course was biased or an attempt to indoctrinate students into a particular faith.
• Most crucial was the school district's decision to introduce the course as part of an effort to counteract the hostility against students who were seen as different.

Limiting deeply held beliefs to the private sphere breeds suspicion and tension. True religious liberty prevails not only when people feel comfortable expressing their beliefs, but also when they learn to discuss religious differences with civility and respect.

 Emile Lester is an assistant professor at The College of William and Mary. Patrick S. Roberts is a postdoctoral fellow at the Center for International Security and Cooperation at Stanford University.

Today, the Senate Intelligence Committee will begin questioning Air Force Gen. Michael Hayden, nominated to be director of the Central Intelligence Agency, about the National Security Agency's collection of U.S. citizens' telephone records.

The scrutiny of the NSA is deserved, but the Senate and the American public may be missing a broader and more disturbing development. For the first time since the Civil War, the United States has been designated a military theater of operations. The Department of Defense -- which includes the NSA -- is focusing its vast resources on the homeland. And it is taking an unprecedented role in domestic spying.

It may be legal. But it circumvents three decades of efforts by Congress to restrict government surveillance of Americans under the guise of national security. And it represents a profound shift in the role of the military operating inside the United States. What's at stake here is the erosion of the principle, embedded in the 1878 Posse Comitatus Act, that the U.S. military not be used for domestic law enforcement.

When the administration declared the United States to be a theater of military operations in 2002, it created a U.S. Northern Command, which set up intelligence centers in Colorado and Texas to analyze the domestic threat. But these are not the military's only domestic intelligence efforts. According to the Congressional Research Service, the Pentagon controls "a substantial portion" of U.S. national intelligence assets, the traditional turf of the FBI and CIA.

In 2003, Congress created the job of undersecretary of Defense for intelligence to oversee the department's many intelligence bodies -- including a new entity called Counterintelligence Field Activity, or CIFA.

CIFA was ordered to maintain a "domestic law-enforcement database" on "potential terrorist threats" to U.S. military installations, and it began collecting information on U.S. citizens.

In 2005, a presidential commission suggested that CIFA, set up as a clearinghouse for information, be empowered to conduct domestic investigations into crimes such as treason, espionage and terrorism. Astoundingly, the commission declared that such an expansion of military powers would not require congressional approval; a presidential order and Pentagon directive would suffice. One Defense Department program feeding information to CIFA is TALON (Threat and Local Observation Notice), which is supposed to obtain data from "concerned citizens and military members regarding suspicious incidents" that could herald terrorist attacks. But the military appears to have interpreted its mandate broadly. A TALON report was filed on a protest against "war profiteering" by Halliburton, Newsweek reported. The protesters alleged the defense contractor overcharged for food for U.S. troops in Iraq.

Counterintelligence reports were also filed on New York University's OUTlaw, a decades-old organization of openly gay law students. "The term 'outlaw' is a backhanded way of saying it's all right to commit possible violence," concluded one misguided military investigator in a document obtained last month under the Freedom of Information Act." NBC reported that about four dozen TALON database entries on "suspicious incidents" were not about terrorism but about opposition to the Iraq war and military recruiting.

These misguided military forays into domestic surveillance harken back to Vietnam War-era abuses. This time, they are the result of a much broader intelligence-gathering effort by the military on U.S. soil. President Bush said last week, "We're not mining or trolling through the personal lives of millions of innocent Americans." But a 2004 survey by the General Accounting Office found 199 data-mining operations that collect information ranging from credit-card statements to medical records. The Defense Department had five programs on intelligence and counterterrorism.

The Defense Intelligence Agency, created in 1961 to provide foreign military intelligence, now uses "Verity K2" software to scan U.S. intelligence files and the Internet "to identify foreign terrorists or Americans connected to foreign terrorism activity," and "Inxight Smart Discovery" software to help identify patterns in databases. CIFA has reportedly contracted with Computer Sciences Corp. to buy identity-masking software, which could allow it to create fake websites and monitor legitimate U.S. sites without leaving clues that it had been there. The National Geospatial-Intelligence Agency is collecting data from 133 U.S. cities; intelligence sources told the Los Angeles Times that, when collection is completed, the agency would be able to identify occupants in each house, their nationality and even their political affiliation.

In 2002, the Defense Department launched the granddaddy of all data-mining efforts, Total Information Awareness, to trawl through all government and commercial databases available worldwide. In 2003, concerned about privacy implications, Congress cut its funding. But many of the projects simply transferred to other Defense Department agencies. Two of the most important, the Information Awareness Prototype System and Genoa II, moved to NSA headquarters.

The Pentagon argues that its monitoring of U.S. citizens is legal. "Contrary to popular belief, there is no absolute ban on intelligence" agencies collecting information on Americans or disseminating it, says a memo by Robert Noonan, deputy chief of staff for intelligence. Military intelligence agents can receive any information "from anyone, any time," Noonan wrote.

Throughout U.S. history, we have struggled to balance security concerns with the protection of individual rights, and a thick body of law regulates domestic law enforcement agencies' behavior. Congress should think twice before it lets the behemoth Defense Department into domestic law enforcement.