American Reform Judaism: An Introduction

Introduction

1 This book is designed to accomplish three goals. First, I hope to provide a general introduction to the American Reform movement for readers coming from different backgrounds. Many non-Jews as well as Jews who have seen passing references to Reform Judaism may have been unable to put these stray facts into context. This volume is intended to provide that context. I have tried both to give enough background to familiarize the reader with historical events and to keep the focus primarily on contemporary developments. A second goal is to describe the social and religious dynamics that impact Reform Judaism. On one hand, the Reform movement has built up impressive congregations and institutions throughout the United States, as well as in other parts of the world. On the other hand, it has faced a great deal of resistance and leaves an ambiguous legacy, even in places such as the United States where it has become the dominant Jewish religious force. Most Jews see the good things that happen, as well as the bad ones, but are seldom able to understand the broader trends that have frequently contributed toward the end result. American Reform Judaism is very much an American religious denomination, and this volume explains the movement in that context. My third goal is to argue that Reform Judaism’s liberal theology— which is attractive to many highly educated, secular-oriented contemporary Americans—makes it difficult to create the type of committed religious community which can perpetuate that commitment from decade to decade and from generation to generation. Therefore, the Reform movement is in the unenviable position of having to constantly “market” itself to its congregants, as well as to the large number Introduction 2 Introduction of unaffiliated American Jews. This marketing effort is part and parcel of the advertising-based nature of contemporary American society, and there is no reason to believe that the Reform movement will not be able to reinvent itself and to attract and re-attract members, former members, and the unaffiliated and even “unchurched gentiles.” And yet the lack of a strong and compelling theology forms the weak underbelly of the movement. I begin with an overview of the Reform movement from its origins in early nineteenth-century central Europe to our day. I then outline the basic beliefs and practices that make Reform Judaism distinctive, explaining what leading Reform thinkers believed and believe, and how those beliefs are translated into practice. In the third chapter I look at the evolution of Reform theological statements. Theology is of central importance in any religious enterprise. The Reform movement in particular has the flexibility to alter not only its practices, but also its beliefs. It is therefore imperative that we examine how those beliefs have evolved. Many of the theological challenges that the movement faces today have surfaced time and again. We then move to the contemporary American context. As American Jews have become more comfortable in the United States, their need to insist that they are loyal Americans has declined. Over the past thirty years, most American Jews have felt that they are full participants in the American drama. While they were proud when Senator Joseph Lieberman was named to the vice presidential spot on the Democratic ticket in the 2000 elections, they did not need the selection to make them feel “at home in America.”1 Similarly, scandals or crimes involving Jews did not make most American Jews feel insecure. They have become highly acculturated and, in many cases, completely assimilated. This shift has had a major impact on American Jewish life. The Reform synagogue has, like other Jewish institutions, felt the impact of these changes. The movement has begun embracing traditional rituals once ignored or rejected. It is not possible to keep doing the “same ol’ same ol’.” Congregations that have not changed with the times have found that their membership has aged and declined. Fortunately, the movement has responded vigorously to the new challenges that it faces. This “Reform revolution” is led by Eric H. Yoffie, president of the Union of American Hebrew Congregations (UAHC). Speaking in Introduction 3 Orlando at the UAHC’s 1999 biennial, Yoffie declared, “We proclaim a new Reform revolution. Like the original Reform revolution, it will be rooted in the conviction that Judaism is a tradition of rebellion, revival, and redefinition.”2 After giving a broad overview of the...