The times. [volume] (Washington [D.C.]) 1897-1901, 1901-04-07

est conception of the God idea; that the
Bible contains the record of the consecra-
tion of the Jewish people; that it is n po-
tent instrument OF religious and moral in
struction; that it reveals. however the
primitive ideas OF its own age; that its
moral laws only are binding: and that all
ceremonies therein ordained which are not
adapted to the views and habits of mod
ern civilization are to be rejected; that all
Mosaic and rabbinical laws regulating
diet. priestly functions, and dress, are for
eign to our present mental state: that the
Jews are no longer nation, and therefore
do not expect a return to Palestine; that
Judaism is n progressive religion, always
striving to be in accord with the postu-
lates OF reason; that the belief in bodily
resurrection. in the existence of a hell
and paradise. are to be rejected; ana
that ii is the duty Of Jews to participate
i'm the great task of modern times to solve
on the basis of justice and righteousness
the problems presented by the transit
tons and evils of the present organiZa-
ton of society. Such a platform as this
could not fail to arouse intense opposi-
ton on the part of the Orthodox Jews,
and to lose for the conference even some
of its more conservative adherents. AS
in Charleston, in 1925, platform of The
ism was here postulated, which was be-
reft of all distinctively Jewish character
istics, and which practically meant
breaking away from historic Judaism.
This position of the advanced reformers
is also manifested in the stand which they
have taken in regard to the necessity of
the Abrahamic covenant. At a meeting
of the Central Conference of American
(Reformed) Rabbits held at Baltimore in
1871. resolution was passed to the effect
that no initiatory rite or ceremony was
necessary in the case of one desiring to
enter the Covenant of Israel, and that
such a one had merely to declare his or
her intention to worship the one sole and
eternal God. to be conscientiously govern
ed in life by Gods laws and to adhere to
the sacred cause and mission OF Israel
as marked out in Holy Writ.
The service in Reform synagogues In
the United States has kept pace with this
development of doctrine. rather with
this soughing-off of so much that is dis
tinctively Jewish. The observance of the
secondary festivals has been entirely
abolished, as well as the separation of the
sexes and the covering of the head in
prayer. The ritual has been gradually
shortened the ancient language of pray
er (Hebrew) has been pushed further and
further into the background, that in
some congregations the service is alto
gether English; and in a few congrega-
lions an additional service on Sunday, in
tended for those who cannot attend upon
the regular Sabbath-day. has been intro
duced. Only one congregation, Sinai in
Chicago. has followed the old Berlin Re
form synagogue and has entirely abolish
ed the service on Friday night and Sat
urday morning. But whatever criticism
one might ike to offer on the Reform
movement in the United States. it de-
serves great praise for the serious at
tempt it has made to understand its own
position and II square its observance with
that position. 1t has also been most ac-
tive in its modern institutional develop
ment. 1t has certainly beautified and
spir'itualized the synagogue service: it has
founded a Union of American Hebrew
Congregations. and q seminary Giebrew
Union College in Cincinnatf. It has pub
lished Union Prayer-Book and a Union
Hymn-Book, and has given great care to
the development of the confirmation and
the lettering Of the Sunday school 1t
has tried to make the synagogue a centre
for the religious and spiritual develop
ment of its members: and ii cannot be de