Even If Politics ond Religion Cooperate They Should Not Inter-mingle

I do not altogether deny that there is a relationship between politics and religion.  Religion must be in some meaning related to politics, since in the destiny of present-day society all social phenomena are in some way related to politics.  Since it is the destiny of all culture, including religion, and all phenomena to be related in some way to politics, Soka Gakkai gave birth to Komeito and entered politics, fearing that it would be impossible to realize their religious ideas without having some confrontation or some relationship to politics.  That a religion is conscious of its relationship to politics, in a general meaning, is not the same thing as a religion becoming a political group, engaging in a political movement, and itself, forming into a political party which works feverishly to take political power. Instead, it means that politics and religion cover their independent territories and try not to interefere with each other, and thus politics is rid of the control of religion, and religion is free to pursue it's original mission.  This is the essence of the principle of separation between politics and religion.
Soka Gakkai from the standpoint of cooperation between politics and religion, has changed their course to one of mixing politics and religion, and although this mixing is accepted as normal practice, they above all others should know the difference between cooperation and mixing politics and religion, but they intentionally over look the problem.
At this point, the political parties of Europe make a clear distinction between cooperation and mixing.  For instance, the leader of Le Movement Republicain Populaire in France,
Robert Schuman in his book, "Pour Europe" emphasized: the dominion of Caesar and the dominion of God must be kept separate.  This means, just how far the opposition in politics will be carried by religious fanatics no one can say. These very words of R. Schuman can be applied as criticism against Soka Gakkai.
A religious group which professes such strong faith is ready to go to extremes. If they become fanatical, how can we defend ourselves against such a fearful tendency? The possibility that this change toward fanaticism could take place is to be found in their huge expansion in organization and propagation of their faith.
R. Schuman accurately cites the experience of Europe as an example of the fiendishness of religious-political confrontations when religious feelings are injected into politics.
We must affirm that religious freedom, and the separation of politics and religion are broad principles which have emerged from historical  experience.  Accordingly, these religious political parties of Europe keep a clear distinction between the relationship which exists between politics and religion.  But Soka Gakkai-Komeito, we must say, have completely and excessively inter-mingled politics and religion. To use a bit of hyperbole, they are joined together like the Siamese twins, and it is absolutely impossible to tell where one begins and the other ends.  Looking from the front you see Soka Gakkai, looking from the bottom you see Komeito, and from the side you cannot distinguish Soka Gakkai from Komeito.  Depending on which angle the light is coming from, you can see the coloring of Soka Gakkai or the coloring of Komeito. Depending on the angle of light, they are constantly changing like a chameleon, a really odd, grotesque monser whether Leviathan or dinosaur or what, we do not know for certain.  If they continue this very vague, intermingled, and unclear relation between politics and religion,  Soka Gakkai must be forced to carry an unnecessary political burden for a religious group.
Not only this, the harm which comes from mixing politics and religion is not confined to that particular relgious body, in this case Soka Gakkai, but will spread throughout society, and the fanaticism, excessive zeal, and strife of the adherents will spread into the political world as well.  This is why we cannot avoid saying the danger which Soka Gakkai poses to present day Japan is indeed great.
It is not too much to say that this is a rare case in the history of all ages and countries where a religion has abused politics so much that by doing so it has corrupted itself completely.
This crime of intermingling politics and religion is not only confined to the sickness of Soka Gakkai but it is becoming a harmful bacteria which infects all parts of the nation.  Since this unorthodox method of expanding religious power by means of increasing political power has been used, the religious power of the  Soka Gakkai has entered rapidly into government circles. Soka Gakkai's chief rival, Rishho Kosei Kai, as well as the more recently established religions along with the traditional religions, have simultaneously entered politics, and the abuse of their religious organizations in the elections is increasing day by day.
Thus the broad principle of the separation between politics and religion is more and more disregarded, and the fearful danger that religious differences will be transferred into political strife becomes more and more conspicious.
These tendencies will cause Japanese religions, which are already corrupted and have lost the confidence of the public, surely to stray from their original mission. It is precisely for the crime of mixiug religion with politics that we should condemn Soka Gakkai-Komeito.