Reconstructionist Judaism
Introduction
Reconstructionism was developed by Rabbis Mordecai Menahem Kaplan (1881–1983) and Ira Eisenstein during the 1930s/40s, and formally became a separate denomination with the foundation of the Reconstructionist Rabbinical Seminary in 1968. "Kaplan argues that with the breakdown of certain traditional beliefs, Jewish identity had become attenuated. Jews remain loyal to their faith despite hardship and suffering because they believe that adherence to Judaism assures them of salvation in the next world. But in Kaplan's view, this is no longer credible. Consequently, Judaism must transform itself from a civilization orientated toward the life hereafter into one which can help Jews to attain salvation in this world. Belief in the possibility of this salvation is crucial to Kaplan's thought. It means the progressive improvement of the human personality and the establishment of a free, just, and cooperative social order. Kaplan maintains that there are adequate resources in the world and capacities in man to achieve such salvation. He defines God as the 'power that makes for salvation.' " ["Reconstructionism", Encyclopaedia Judaica]
Theology
Reconstructionist theology in some ways is a variant of the naturalism of John Dewey. Dewey's naturalism combined atheist beliefs with religious terminology in order to construct a religiously satisfying philosophy for those who had lost faith in traditional religion. Reconstructionism denies that God is either personal or supernatural. Rather, God is said to be the sum of all natural processes that allow man to become self-fulfilled. Kaplan wrote that "to believe in God means to take for granted that it is man's destiny to rise above the brute and to eliminate all forms of violence and exploitation from human society." Most Reconstructionist Jews reject traditional forms of theism, and instead define themselves as naturalists or humanists.
These views have been criticized on the grounds that they are actually atheism, which has only been made palatable to Jews by rewriting the dictionary. Thus, a growing minority of Reconstructionists refused to accept Kaplan's theology, and instead affirm a theistic view of God. Examples include Rabbis Jacob Agus (1911-1986), Milton Steinberg (1903-1950), Arthur Green, and Edward Feld. These latter views of God are also well accepted in Conservative and Reform Judaism.
God: Jewish Views
Revelation and Torah
Statement of beliefs and principles
As in Reform Judaism, Reconstructionist Judaism holds that personal autonomy has precedence over Jewish law and theology. It does not ask that its adherents hold to any particular beliefs, nor does it ask that halakha be accepted as normative. In practice, Rabbi Kaplan's books, especially "The Meaning of God in Modern Jewish Religion" and "Judaism as a Civilization" are defacto statements of principles. In 1986, the Reconstructionist Rabbinical Association (RRA) and the Federation of Reconstructionist Congregations (FRC) passed the official "Platform on Reconstructionism" (2 pages). It is not a mandatory statement of principles, but rather a consensus of current beliefs. [FRC Newsletter, Sept. 1986, pages D, E.] Major points of the platform state that:
(A) Judaism is the result of natural human development. There is no such thing as divine intervention.
(B) Judaism is an evolving religious civilization.
(C) Zionism and aliyah are encouraged.
(D) Reconstructionist Judaism is based on a democratic community where the laity can make decisions, not just rabbis.
(E) The Torah was not inspired by God; it only comes from the social and historical development of Jewish people.
(F) The classical view of God is rejected. God is redefined as the sum of natural powers or processes that allows mankind to gain self-fulfillment and moral improvement.
(G) The idea that God chose the Jewish people for any purpose, in any way, is "morally untenable", because anyone who has such beliefs "implies the superiority of the elect community and the rejection of others".
Most Reconstructionists do not believe in revelation (the idea that God, in some way, can reveal His will to man). It is dismissed as supernaturalism. Mordecai Kaplan instead posits a unqiue definition of this term: "Revelation consists in disengaging from the traditional context those elements in it which answer permanent postulates of human nature, and in integrating them into our own ideology...the rest may be relegated to archaeology." ("The Meaning of God in Modern Jewish Religion").
The Liturgy of Reconstructionist Judaism is discussed at this site:
http://communities.msn.com/judaismfaqs&naventryid=292#REC
Halakha (Jewish law)
Rabbi Ira Eisenstein, one of the founders of the Reconstructionist movement, writes that "traditional halakhah covers, as we have indicated, the entire range of human concerns. These are generally divided between matters "between God and man" and "between man and man." Violations in the latter category were to be dealt with by the courts; God was to deal with violations in the first category. From the Reconstructionist point of view these two categories should be translated into the following equivalent terminology; namely, matters of ritual and ritual observance on the one hand, and interpersonal relations on the other. With respect to the realm of ritual and ritual observance the Reconstructionist position has been to remove it from the category of law, recognizing the need for creativity and latitude in ritual observance. Reconstructionists believe that by excluding them from the category of halakhah due recognition is given to individual preferences and tastes, to differences in environment and upbringing." ["Halakha, Reconstructionist Approach", Encyclopaedia Judaica]
Reconstructionism does promote many traditional Jewish practices, while also holding that personal autonomy has precedence over Jewish law. Thus, mitzvot (commandments) have been replaced with "folkways", non-binding customs that can be democratically accepted or rejected by the congregations. Folkways that are promoted include keeping Hebrew in the prayer service, wearing kipot (yarmulkas), tallitot and tefillin during prayer, and observance of the Jewish holidays.
The role of women in Reconstructionist Judaism is the same as that held by Reform Judaism.
http://www.shamash.org/lists/scj-faq/HTML/faq/18-03-12.html
http://www.jewish.com/askarabbi/askarabbi/askr4601.htm
Jewish identity
Reconstructionist Judaism allows its rabbis to officiate at intermarriages, and accepts patrilineal descent. Children of a gentile mother are considered Jewish; despite official policy, in some congregations this does not matter whether or not they are raised as a Jew. [Feld] In contrast to official policy, some Reconstructionists consider it acceptable for an atheist to covert to Judaism and still maintain atheism.
http://universitysynagogue.org/askrabbi.html#convert
Gentiles can become full members of Reconstructionist Temples, they may serve on Temple ritual committees, and they count as full members of the movement. Gentiles may sing prayers on the bima during prayer services. The JRF has issued a non-binding statement attempting to limit the role of gentiles in services - however these issues are ultimately decided by local lay leadership. [From "Can Halakha Live?" by Rabbi Edward Feld, "The Reconstructionist", Vol.59(2), Fall 1994, p.64-72] See this website for the JRF suggested guidelines:
http://www.shamash.org/frch/rnj_press_release.html
You can learn more about Reconstructionist Judaism, and find recommended books, at these websites:
http://www.rrc.edu/reconstructionism/reconstructionism.htm
http://www.shamash.org/lists/scj-faq/HTML/rl/jrc-index.html
http://www.shamash.org/lists/scj-faq/HTML/faq/02-06.html
Personsal note:
Many Reconstructionist Jews believe that the idea that God chose the Jewish people for any purpose, in any way, is "morally untenable", because anyone who has such beliefs "implies the superiority of the elect community and the rejection of others". This implies that all Jews who accept this tenant of faith - Reform, Orthodox and Conservative Jews - are immoral by definition. This is incorrect. Readers should consult the following web sites to inform themselves about what other Jews believe on this issue. One should especially note the second link, which illustrates that not all Reconstructionists accept the official position.
http://www.shamash.org/lists/scj-faq/HTML/faq/12-06.html
http://www.shamash.org/frch/adatsmd/dvarchin/max.html
References
(Also see documents referred to in the main text.)
Encyclopaedia Judaica, Keter Publishing.
The Rabbinical Assembly "Emet Ve-Emunah: Statements of principles of Conservative Judaism", JTSA, New York, 1988
"Platform on Reconstructionism" Published in the Federation of Reconstructionist Congregations and Havurot, Sept. 1986, pages D, E.
"Reform Judaism Today" Eugene Borowitz, Behrman House.
"Conservative Judaism: Our Ancestors To Our Descendents" by Elliot N. Dorff, United Synagogue Book Service
"Conservative Judaism: The New Century" Neil Gillman, Behrman House
"American Jewish Orthodoxy in Historical Perspective" by Jeffrey S. Gurock 1996, Ktav.
Aryeh Kaplan "Maimonides' principles: The Fundamentals of Jewish Faith", in "The Aryeh Kaplan Anthology, Volume I", 1994, Published by Mesorah Publications
"Judaism As a Civilization" Mordecai M. Kaplan, The Jewish Publications Society, 1994
"The Meaning of God in Modern Jewish Religion" Mordecai M. Kaplan, Wayne State Univ Pr, 1994
"A Response to Modernity: A History of the Reform Movement in Judaism" Michael A. Meyer, Wayne State Univ Pr, 1995,
Simcha Paull Raphael "Jewish Views of the Afterlife", Jason Aronson Inc., 1994
"The World of Orthodox Judaism", pb, Eli W. Schlossberg, 128 pages, Jason Aronson, 1997.
Rifat Sonsino and Daniel B. Syme "Finding God: Ten Jewish Responses" Jason Aronson, Inc., 1993
"A People Divided: Judaism in Contemporary America", Jack Wertheimer, Basic Books, 1993
