THE DETROIT JEWISH NEWS — Friday, September 28, Purely Commentary Half of the entire Jewish people in the world live in this country. It is natural, there- fore, that American Jewry should be viewed as occupying the major position of leadership in Jewry. There is no doubt that we are recognized as the big brothers in matters involving the security of Jews, in philanthropic efforts, in movements to aid the less fortunate and those for whom havens of refuge must be provided whenever crises afflict them. It is right, therefore, to ask whether in spiritual matters, in cultural spheres, Ameri- can Jewry is as highly regarded as we are when the need arises for charity. In a period of stock-taking, on the occa- sion of ushering in a new year, this question needs to be properly probed, in the best inter- ests of our people's progress as a positive and constructive group in this country, and for the sake of assuring the best relations be- tween us and our kinsmen everywhere. There are many critics, some of whom do not hesitate to show contempt for the rich Americans because they look upon us as the affluent who have failed to have as much culture as we have economic security. This compels us to admit that we have not created as much spiritually as we have materially. But the critics must also take into view the truth that we, ourselves—those who speak for and evaluate the American Jewish position —are more often the first to deplore the pre- dominence of materialism over spirituality. American Jews are keenly sensitive about the slowness with which we move in the direction of greater cultural progress. This concern is in itself an indication of the existence of a Major Need in 5723 — for Re-Dedication to Strengthening World Jewry's Spiritual Values keen desire to create higher Jewish values and to strive for the best cultural attainments. In reviewing Jewry's status and the urgent need for greater cultural accomplishments, we inevitably reach a new road—the one that leads to a realization of the worldwide status of Jewry's spiritual role, and it is here that we find obstacles that may cause American Jewry's cultural retardations to fade into in- significance. It is on the worldwide front that we suffer from a spiritual decline. Anyone, whether he is Israeli or European, who seeks to pin guilt for lack of sounder cultural aspirations upon American Jewry, is lacking in realism. The problem is universal, and it may well be that the Jewries outside the United States are guiltier than we are in the spiritual-cultural shortcomings. The Jewish people is in dire need of greater cultural inspiration, and American Jewry knows it and strives for it. It is our great misfortune that the inspirations which at one time came from abroad no longer op- erate. There is little left of the scholarship of the first two or three decades of the pres- ent century when so many truly inspired Jewish leaders created great movements and led out people in European lands. It was from the reservoir they created that we were able to derive strength and inspiration. That reservoir is gone, but the desire it inspired for learning and for higher Jewish values has not vanished. It exists and it con- tinually admonishes American Jewry not to forget its heritage. Would that the other Jewish communities were as concerned over the needs for cultural expansion as we are! The urge for spiritual By Philip Slomovitz sustenance certainly matches our philan- thropic idealism. We have not reached the highest rungs on the ladder of cultural crea- tivity, but as long as we aspire to climb higher, there is cause for assurance that the Jewish position will be enhanced by a dedi- cated American Jewry. Jewry's most urgent need is to understand its own position, to know its own history and background, never to abandon its spiritual inheritance. In time of calmness, when the bigots in our midst are not too operative, the possession of such knowledge is a cause of pride in our people's creativeness. In time of stress, when we are subjected to attacks, an acquaintance with our status as Jews and as citizens of the countries in which we reside provides us with the best defensive mech- anisms. In our concern about reactions of our youth on issues involving our people, it is especially urgent that they should be well informed about their background, their his- tory, the status of their kinsmen wherever they may reside. An uninformed youth can become a confused group that will be unable to meet the challenges that inevitable afflict us. A well-informed constituency, on the other hand, can withstand attacks in times of crises and can be creative in elevating Jewish cul- tural standards. It is generally acknowledged that the need to advance our cultural status is the major re- sponsibility of Jews everywhere. It is a duty that is not limited to a single community. It devolves upon all Jews, wherever they may reside. Its fulfillment calls for great dedica- tion. Towards it we must devote all our energies during the New Year 5723. Prof. Donald E. Boles' Book on Religion in Schools Evaluates Both Sides of 'Separation' Controversy Although published before the U. S. Supreme Court made its recent decision on the chant- ing of prayers in the public schools, "The Bible, Religion and the Public Schools" by Prof. Donald E. Boles of Iowa State University, published by Iowa State University Press, Ames, Ia., is one of the major studies of the subject. Revealing the sharp division on the issue between all faiths, referring extensively to a 11 authoritative sources and quot- ing all relevant comments by Jewish leaders and national or- ganizations, Dr. Boles makes a thorough analysis of educators' and officials' views, the legal issues involved, the numerous state test cases and many other related problems. In his analysis of the pre- vailing conditions, Dr. Boles points out that Vermont is the only state that does not have a constitutional provi- sion prohibiting the expendi- ture of public funds for sec- tarian purposes, and 24 states have statutes prohibiting sec- tarian instruction in public schools. A Michigan Supreme Court ruling upholding Bible reading in schools is alluded to and Justice Moore's dissenting opin- ion is quoted as stating that on the basis of that ruling Detroit schools could order the teach- ing of "the theological tenets of any Christian church." "But enactments," Prof. Boles states, "do not spell out that practices constitute sectarian instruction. As a result, Bible reading and religious exercises of various types which many people regard as falling under these bans are not regarded as sectarian in many of the states." In 37 states, Bible reading is permitted in public schools, but Mississippi is the only state which has a constitutional pro- vision permitting it. Dr. Boles declares that "no state constitution specifically prohibits programs of this type." There are 12 states that re- quire Bible reading in public schools: five have statutes per- mitting but not requiring it, five have court decisions per- mitting the practice and 14 states permit Bible reading "in the absence of any provision whatsoever, and this practice has never been challenged in the courts." There are 10 states in which Bible reading is considered sec- tarian instruction, and in seven of them this decision was the result of judicial rulings. In the other three, educational policy formulators interpreted Bible reading as illegal. The highest courts in 13 states up- held Bible reading and declared that the Bible is not a sectarian book, denying that the Protes- tant King James Version is dif- ferent from the Catholic Douay Version. These are some of the facts incorporated in Dr. Boles' en- lightening work. He shows how the public schools became secu- larized in the middle of the 19th century as a result of the large influx of Roman Catholic and Jewish immigrants and the multiplication o f Protestant sects. Now, however, "while the public schools are becoming totally separated from all church influence . . . those who favor such programs (Bible reading) point out that a ma- jority of the children in this country now receive no syste- matic religious instruction." They say that "programs of this nature have been and are now successfully being used in many countries of the world. It is not necessary, they insist, to teach secretarian dogmas in these exercises, but merely the fundamentals upon which nearly everyone agrees." Presenting t h e opposition viewpoint, Dr. Boles declares: "Those who oppose religi- ous instruction a n d Bible reading agree essentially that such programs are unneces- sary and unwise. They state that our public schools are now doing a very satisfactory job of educating our young, and they present material which illustrates that public schools are better than pa- rochial and private schools. The public schools are no more godless, they explain, than are the executive. legis- lative and judicial branches of our government . . . The opponents of Bible reading in the public schools stress that crime conditions in the United States are not due to the ab- sence of religious teaching in the public schools . . . Ignorance of the Bible, they believe, does not result from t h e fact that many public - schools do not give religious instruction. Whereas 100 years ago the Bible was the only book in most homes from which the children might learn to read, today there are thousands of chil- dren's books to develop youthful reading . . . Those who oppose Bible reading be- lieve that admitting these problems into the public schools would be an unfortu- nate backward step . . ." Dr. Boles' opinion is t h a t "one reason Bible-reading pro- grams appear destined to stir increasing resentment is trace- able to the mushrooming metro- politan areas characteristic of the United States today. The metropolis represents a poly- glot of economic, social, politi- cal and religious attitudes. Today, it is increasingly more difficult to find the uniformity and homogeneity of religious views in any community which characterized the United States when it was largely an agricul- tural oriented society. Practices such as Bible reading aroused little or no controversy when the community was predomi- nantly Protestant.. Today such programs are likely to cause considerable restiveness where the population represents a variety of religious faiths." Dr. Boles points to the "grow- ing willingness of large num- bers of Americans, as reflected in the 1960 Presidential cam- paign," as a development "not only to recognize but to insist on respecting the religious sensibilities of divergent relig- ious faiths." But these tendencies, he maintains could be reversed by a Supreme Court decision that Bible reading does not violate the First Amendment — an assumption that has for the present been invalidated by the high court's decision to the con- trary; and that-. "a possible de- velopment leading to increased pressure for Bible reading pro- grams would be a national spiritual upheaval resulting from some major crisis of a domestic or international na- ture. When confronted by seemingly insurmountable ob- stacles, nations have frequently witnessed a n overwhelming, surge toward religious activi- ties. Should this come about, Bible reading programs a n d prayers in the schools might appear as manifestations of such a national ground-swell." This is how Dr. Boles de- scribes the situation by view- ing both sides of the issue. In the course of his analysis of refers to the attitudes of leaders of all faiths. He shows how, in the 1870s, the liberal movement enlisted Roman Catholics as well as Jews in attacking "all traces of re- ligion in American life." Court actions ensued when Bible reading commenced. the attitudes of Jefferson and were influential in interpret- ing the First Amendment, but in spite of their views Bible reading was common in the ante-bellum period. The debate on the religious issue grew especially heated after the Civil War. Biblical scholars were involved in the debates. In the course of quot- ing some of them, Dr. Boles includes the following -view- point which was contained in the evidence in the Schempp vs. Abingdon case in 1959: "Dr. Solomon Grayzel, edi- tor of the Jewish Publication S o c i e t y, emphasized that there were marked differ- ences between the Jewish Holy Scriptures and the Christian Holy Bible. The most obvious was the absence of the New Testament in the Jewish Holy Scripture. Dr. Grayzel further noted that portions of the New Testa- ment were offensive to Jew- ish tradition and, 'from the standpoint of the Jewish faith, the concept of Jesus • • . .. • • Christ as the son of God was practically blasphemous.' He noted instances in the New Testament which assertedly were not only sectarian in nature but tended to 'bring the Jews into ridicule or scorn.' Dr. Grayzel believed that such • material from the New Testament could be ex- plained to Jewish children in such a way as to do no harm to them. On the other hand, if portions of the New Testa- ment were read to such chil- dren without explanation, they would be, he felt, psycho- logically harmful to the child. In addition, practices of the latter type causes a decisive force within the social media of the school, Grayzel believed." The Jewish attitude toward Bible reading are given a thorough review. Statements by the American Jewish Congress, Bnai Brith Anti - Defamation League, Central Conference of American Rabbis, Rabbinical Council of America, New York Board of Rabbis, American Jewish Congress, Central Con- ference of American Rabbis and numerous individuals are quoted to show the strong Jew- ish opposition. On the other hand there are viewpoints like those of Presi- dent Henry Van Dusen of Union Theological 'Seminary who said: "Unless religious in- struction can be included in the program of the public school, church leaders will be driven increasingly to the expe- dient of the church sponsored school." Also — C. P. Taft, one-time president of the Federated Council of Churches of Christ, favored the teaching of a 11 three of the world's great re- ligions — Judaism, Christianity and Islam — in the public schools. By presenting the overall pic- ture in this aggravated issue, Dr. Boles has compiled opin- ions which enable the viewing of the controversy from all angles. Its objectivity makes "The Bible, Religion, and the Public Schools" an outstanding work on the subject.