Politics and Religion:  Not so Strange Bedfellows
Sermon, March 9, 2007
Rabbi Bruce Kadden

Politics and religion.  Even to speak of them in the same breath makes us cringe.  Throughout our history, we have suffered greatly due to state-sponsored religion.  The founders of our great country recognize the threat that an official religion posed, and embedded in the first amendment of the constitution the principle that “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” 

That simple statement has become the basis of the separation of church and state, which has helped to assure that we, as Jews, are able to freely practice our religion.  It led to the abolishment of religious tests for public office which were required in some of the original 13 states.  Although our elected officials usually take the oath of office with their hand on a Bible, we learned this past year that one may choose instead the Koran, the Torah, another document, or no document at all.

But while we would agree that the government needs to stay out of religion, there is less agreement about the appropriate role of religion in the political realm.  What role should religion, whether the individual beliefs of elected officials or the organized activities of faith communities, play in government? 

We have seen the religious right attempt to impose its agenda on our elected leaders, and we are rightly concerned.  At the same time, we recognize our right, indeed, our responsibility, to speak out on issues that are important to us, whether Israel, the war in Iraq, the genocide in Darfur, homelessness or the myriad of other issues are being debated in Congress and state houses. 

Indeed, Reform Judaism has the Religious Action Center, led by Rabbi David Saperstein, who was our scholar in residence a couple of years ago.  The RAC, as it is called, serves to lobby Congress in support of legislation in areas where the Reform movement has taken a position.  The RAC was instrumental in drafting civil rights legislation during the 1960’s and continues to be major player in the political scene in Washington D.C.  In this regard it is clear that politics and religion are not so strange bedfellows.

So what is the appropriate role of religion in the political arena?  What role should Judaism play in the debates related to political issues? 

Any religion which has something to say about the value of human life will of necessity become involved in politics.  Any religion which cares when people suffer will want to express that caring in the political realm.  And any religion which seeks to improve the world will, sooner or later, realize that it needs to utilize politics in order to achieve that goal.

A number of years ago the RAC issued guidelines for the role of religion in the political process which said that “Religious groups should be a moral conscience to America.  Our public debate in the issues is enriched by the moral perspectives of groups from the Moral Majority to the Catholic Church” to the Reform movement.

Of course there are limits to appropriate participation of religious leaders or institutions in the political realm.  In 1924, Rabbi Leonard Rothstein announced that he would be delivering a sermon entitled, “Why I shall vote for Coolidge and Dawes.”  The Temple’s board demanded he change the topic and, when he refused, the board cancelled worship services on that Shabbat.  Indeed, speaking from the bima for or against a particular candidate or endorsing a candidate as a religious institution can jeopardize a congregation’s tax exempt status.

It is, however, acceptable to share a candidate’s voting record or positions on particular issues.  Thus, many groups will issue what they sometimes call “scorecards,” or “report cards” offering the voting records of candidates on specific measures.  The problem with some of these “report cards” is that they are often quite selective regarding the particular issues presented. 

Religious right groups such as the Moral Majority, for example, focus on a narrow range of issues such as abortion, same-sex marriage, stem-cell research, and other social issues.  Now, of course, some groups appropriately focus on a single issue, AIPAC, for example on Israel, and the NRA on gun legislation.  But when a religious group limits its scope to one set of issues it implies that those issues are the only ones that are important when evaluating a candidate. 

Indeed, certain religious right leaders are currently under fire for speaking out on the issue of global warming.  But isn’t global warming as much as religious issue as these other issues?  Shouldn’t our religious have something to say about an issue that may affect the very future of our planet and of the ability of human beings to function on it?

Along with the right of religious groups and leaders to speak out on political issues comes a set of responsibilities. 

The first responsibility is to assure that our positions are grounded in the texts and teachings of our religious tradition.  When I speak as a rabbi, I attempt to bring the teachings of Judaism to bear on a particular issue.  I have the responsibility to present Judaism’s teachings accurately and fairly, recognizing where there is consensus and where there is disagreement. 

When the Religious Action Center speaks on an issue, it carefully studies the appropriate Jewish sources and shows how those sources guide us to an appropriate position on the issue at hand.  Other religious leaders or organizations which take political stands should do the same based upon the sources of their particular tradition.

The second responsibility is to present our positions as guidance rather than as authority.  Especially in Judaism where there is no final religious authority, the positions we take should not be seen as absolute.  If someone else can come along and make a more persuasive argument based on Jewish sources, then that position should be heard. 

In any case, it is inappropriate to say that someone cannot be a good Jew based on his or her position on a particular issue.  Good Jews can be for or against gun control, capital punishment, efforts to deal with global warming and most other political issues.  Furthermore, no religious leader or tradition should say or imply that one will ultimately be rewarded or punished in the world to come based upon a particular political position.  It is chutzpah to assume that we know with certitude God’s mind in this matter, especially when we teach that God is merciful and forgiving.  Statements such as this become religious coercion and are therefore inappropriate.

The final responsibility is to realize that on many issues there is not one clear Jewish position, but that an argument based on Jewish sources can be made in support of both sides.  Even Orthodox Responsa about a particular issue often disagree with one another, how much the more so will you find disagreement between Orthodox and Reform.  We should not be afraid to argue for the position which we believe to be correct, but do so with humility, realizing the diversity of opinion that characterizes our community.

So, while we cherish the constitutional protections against the establishment of a religion and are rightly concerned when religious groups attempt to challenge the separation of church and state, we also appreciate the rights and responsibilities of bringing religious teachings to bear on the political issues of the day.  If we take our religion seriously, we must affirm that it does have much to say about most of the important topics.  May our traditions and teachings serve to guide us as we speak out and offer our opinions, affirming the important role that religion can play in the political realm.

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