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For an appointment call Ellen Slutzky (313) 851-6728 Religion And Politics Make For Confusion PHILIP SLOMOVITZ R EDITOR EMERITUS eligious issues are not always rare in quests for political power. They do not predominate but they exist, as they did when Catholic candidates were on the ballots. Now we are witness to a trend introduced by the injection of the "God idea" by the Republican platform framers, making the deity a subject for appeals to voters; religion in politics invites concern. Such fundamentalist policy has given rise to the previously less challenging threat to the very vital American principle of separation of church and state. A warning is provided in a vitally important essay, "Policy of Separation," by world Jewish scholar Rabbi Emanuel Rackman, chancellor of Bar-Ilan Uni- versity. While he wrote it in application to the secular- ecclesiastical conflict in Israel, it is now of equal im- portance to American citizens. His introduction to the definitive guideline states: For half a century I have tried to convince co- religionists that Jewish tradition does not call for a Jewish State to be a theocracy if that means a state whose head of government is a cleric Jewish, Christian or Muslim and whose offi- cials are members of the clergy. I tried to make it clear that Jewish tradition re- quires precisely the oppo- site a separation bet- ween the spiritual and temporal authority. The two should co-exist, but the vesting of both au- thorities in one person or group is disastrous, as it was in the time of the Maccabees. Dr. Rackman may be fully recognized as one of the most valuable guides in adherence to this religious ideal with emphasis that it should always be predomi- nant in our lives. He has drawn for supporting views upon a fellow scholar, Rabbi Apron Lichtenstein, who is the head of Yeshivat Gush Etzion in Israel. Rabbi Lichtenstein wrote on the subject in a Yeshiva Univer- sity publication: "A priori, one can postulate three primary positions." Civil and religious authority may virtually coincide, power being concentrated in the hands of a king-priest or curia, as in numerous primitive societies or in some instances in contem- porary Islam. At the other extreme, the two may be theoretically totally separated, as in the United States. Intermedi- ately, there may be some blend of difference and association, this being the prevalent pattern in most modern European countries. There can be little doubt about the classical Jewish position. Traditional Ju- daism has thoroughly re- jected the fusion of secular and religious authority. Confrontations between prophets and monarchs were a hallmark of the First Commonwealth. Even as regards the relatively more mundane institution of priesthood. Radical severance has been equally out of the question. A people defined as a kingdom of priests and a holy nation (Ex. 19.6) is hardly prone to divorce its political from its religious institutions:' There are deep rooted logical and democratic ideals in the Rackman pieces which should be considered obligatory to all of us, espe- cially now in the attempt by some politicians to introduce confusing and most often falsified ideas in appeals to voters and American consti- tuencies. What Dr. Rackman defines will hopefully become an American commitment. he explains how to prevent po- litical life and practices from being dominated by clergy. The ideal he illuminates could and should become a subject for deep study. His guidance is as follows: The co-existence of the temporal and religious authorities is the ideal. But not always is it possible to avoid conflicts. For many centuries Jewish com- munities were fairly homogenous and clashes were few. In the contem- porary heterogeneous Jewish state, however, there is likely to be ceaseless tension. Many are the practical consequences of Judaism's approach. The principal one may be the very prin- ciple of separation of church and state. A major one is the fact that political and economic power were never to be in the hands of the clergy. They had to rely on precept and example to in- fluence the benign exercise of political and economic power by the secular authority. In the new state that we Jews have it would be well Now we are witness to a trend introduced by the injection of the "God idea." to clarify what the ideal is and how we can fulfill it. In Israel's last election, a political party for which I voted . . . tried to restore the spiritual authority on course. It did receive sup- port from tens of thousands of Jews, but not enough to elect a member of Knesset. But the ideal is still one to which these thousands plus many others are committed. The Haredi parties in Israel see the Jewish tradi- tion as the popes did and would delight in a state run by its great Torah sages. But the religious Zionist parties are more loyal to the authentic-Jewish tradi- tion. Perhaps only the dar- ing among them will assert this. But so it is. The function of religious parties is to help the spiritual authority to generate values and in- fluence the citizens and the rulers by persuasion to ex- ercise the temporal author-