  To this we should add a clarification: strictly speaking, the liberal critics' insistence on parity between the pursuit of secular and religious reasons is consistent with the DRR. For, as we have construed it, the DRR allows that religious citizens may support coercive laws for religious reasons (so long as they have and are prepared to provide a plausible secular justification for these laws). And while its advocates do not typically emphasize the point, the DRR permits secular citizens to articulate religious reasons that will persuade religious believers to accept the secular citizens' favored coercive laws (for reservations about this practice, see Audi 1997, 135-37 on “leveraging reasons”.  See also Schwartzman 2014). Still, the DRR implies that there is an important asymmetry between the justificatory role played by religious and secular reasons. To this issue we now turn.