Beyond Yiddishkeit: The Struggle for Jewish Identity in a Reform Synagogue

3. Ideology and Identity

THREE _____________________ Ideology and Identity Groups express their beliefs, values, and attitudes in a variety of ways. A community's ideology-as these elements together might be called-serves to define social meanings for its members.! It presents a world view-a particular reading ofreality-and calls for the embrace of certain values. In doing so, an ideology serves to cultivate group loyalties, since shared values and ideas help to create collective social definitions and to focus commitment. In this way, a link is found between ideology and identity. At Temple Shalom, ideology is articulated through several means: by the clergy, in written statements of institutional conviction, through positions taken by formal subgroups, and in informal discussion. These statements raise important implications for the Jewish identity of the institution, as such, and for the identity of its members. Liberalism Liberalism constitutes the core of Temple Shalom's ideology. As we have seen, the emergence of the Reform movement occurred in the face of rapidly changing conditions for Jews entering modernity. The Reform ideology shared with other ideologies the tendency to arise during times of social stress and cultural transition. Liberalism was at the center of classical Reform ideology, not surprising since liberal philosophy, in fact, can be considered the Western ideology of modernization par excellence. Its stress on rationality, personal freedom and individualism, progress, universalism, and pluralism reflects the collapse ofexternal authority structures as the individual gains centrality in the modernizing process. In addition, a prophetic interpretation of Judaism fortified Reform's nineteenth-century liberalism, giving it a strong orientation toward social justice and social activism. The American context supported all these tendencies. 41 42 BEYOND YIDDISHKEIT We have seen, however, that the Reform movement as a whole has revised its original commitments to allow for a greater degree of particularism (including support for Zionism and ethnocultural, as well as religious definitions ofJudaism), traditional ritualism, and an increased sensitivity to the emotional, symbolic, and spiritual components of the religious experience. In significant ways, Temple Shalom has resisted this retraditionalizing tendency, reflecting to some degree classical Reform proclivities and, by extension, a continuing modernizing agenda. The synagogue's constitution, last amended in 1976, provides a useful entry into Temple Shalom's ideology. It reads in part: The purpose of this Congregation shall be to worship God in accordance with the faith of Reform Judaism; to cultivate a love and understanding of the Jewish heritage; to bring nearer the Kingdom of God on earth through the emphasis of the principles of Righteousness, Justice and Love to all the peoples of the world; and to stimulate an awareness of our responsibilities as Jews to the community in which we live. As Americans ofJewish faith we are dedicated to the achievement of a Judaism that contributes to the upbuilding and maintaining of the Biblical ideals inherent in our free America; a Judaism that will aid us to become spiritually sensitive and morally strong human beings; a Judaism that draws its inspiration from the priceless traditions of our American democratic heritage. We have allegiance to no country other than the United States of America but are mindful of the bonds of kinship with our co-religionists throughout the world, and the obligation to discharge our responsibilities to those of our faith who live beyond our borders. Even a superficial analysis of this statement reveals that key concepts of classical Reform Judaism inform the stated goals of this congregation. "The Kingdom ofGod on earth;' "Americans ofJewish faith;' "allegiance to no country other than the United States of America" all readily reflect familiar refrains from classical Reform. Some ofthese positions, most particularly the heavy-handed Americanism implied here, are now dated even at Temple Shalom and would probably cause embarrassment to some of the members. However, as we shall see, the commitment to Reform Judaism as such, to the prophetic and universalistic tradition, and to the embrace of Western truths, as well as the Jewish heritage, still stand firm. Ideology and Identity 43 A generally agreed-upon and rather specific ideology appears to reign at Temple Shalom. The congregation sees it principally as a reflection of the senior rabbi's philosophy. The other rabbi typifies it in this way: [It] includes things like racial justice, openness in religion, social action, a diversity and pluralism in the community, organizational independence, seriousness about Jewish ideas (even if we don't believe them), respect for the Jewish Tradition...