Once they got somebody to be a contributor, they kept coming back to that person with new explanations with an urgent new need for money. So they kept tapping into the same source of victims over and over again with repeated requests. The fact that some of those who chose to contribute their money can’t really be described as people of faith or as evangelicals, I don’t think ultimately affects this analysis.
The defendants are the first to admit that this was a scheme or a project imbued with religious elements. The fact that some people were tempted to join simply because of a promise of extraordinary wealth doesn’t, I think, affect the analysis that I have made here.
Sentencing Hr’g Tr., April 22, 2005, at 9-10.
While we recognize that a fraud grounded in religious themes may pose an especially effective threat, see, e.g., Whitfield v. United States, 543 U.S. 209, 211, 125 S.Ct. 687, 160 L.Ed.2d 611 (2005) (bilking by “Greater Ministries International Church” of more than $400 million), membership in religious groups cannot, standing alone, make victims “vulnerable” for purposes of the enhancement, even where a fraud involves reliance on religious themes or imagery, see United States v. Crispo, 306 F.3d 71, 84 (2d Cir.2002) (“Because the inquiry explores individual attributes, broad generalizations about victims based on their membership in a class are discouraged.”). After reviewing the record on appeal, we are not convinced that the religious affiliation of certain victims in this case justifies a vulnerable victims enhancement.
We have no reason to believe that evangelical Christians as a class are “unusually susceptible” to fraud.16 The application notes reiterate that the vulnerable victims enhancement is improper except in cases where defendants “should have known” of their victims’ unusual vulnerability, such as “in a fraud case in which the defendant marketed an ineffective cancer cure or in a robbery in which the defendant selected a handicapped victim.” Guidelines Manual § 3A1.1 cmt. 2. In contrast, “a bank teller is not an unusually vulnerable victim simply by virtue of a teller’s position at a bank.” Id.
Absent findings by the District Court that any specific victim was especially gullible because of his religion, we cannot conclude that evangelical Christian victims were susceptible to fraudulent schemes involving religious imagery in a manner analogous to how desperate cancer patients might be susceptible to con artists selling placebos.17
Much of the District Court’s justification for the enhancement, aside from the victims’ religion, essentially concerned their gullibility. Schemes such as the Roberta Project, however, inevitably attract the gullible. In addition, the rejection by defendants of potential investors who appeared likely to cause trouble and to ask questions does not indicate that the plan focused unusually intently upon the weakest victims. It appears, instead, to have
16
Although our discussion focuses on the victims identified as evangelical Christians, we note that not all victims shared that faith. In addition, certain victims were experienced investors. One victim who testified at trial, for example, is Jewish and, ironically considering the crime at issue, stated that he makes his living by producing "a newsletter that is geared to investors and traders.”
17
Our holding does not imply that in no situation could a victim's religion properly be considered when deciding whether he is "vulnerable” for purposes of U.S.S.G. § 3Al.l(b), see note 15, ante. We need not, and do not, reach this broader question to decide the case before us.