The Meaning of God in Modern Jewish Religion

by Mordecai Menahem Kaplan

Kaplan, the founder of the Jewish Reconstructionist movement, here takes the major formulation of his theological approach, God as the power that makes for salvation, and demonstrates how it can be used to invigorate the Jewish religion in a changing world.

Genres: Judaism, Religion, Jewish, Philosophy, Nonfiction

Paperback

First published January 1, 1995

Reviews

[Sid Groeneman · Rating 4 out of 5]

This is a central text of the Reconstructionist movement (founded by Kaplan), second in importance only to his "Judaism as a Civilization". The book enlarges on his idea of functional reinterpretation of Judaism (what he calls "revaluation") and applies it to the entire ritual cycle of the Jewish year, to bring it up to date and render it more appealing to contemporary Jews. I'm hardly qualified to comment on this broader objective but will instead concentrate on the implications of the title--the author's concept of God.

It is an oversimplification to understand Kaplan's God as the human instinct or energy driving truth, justice, morality and esthetics--essentially, all that is virtuous in life. But in my reading, that pretty much captures it and distinguishes this notion from the more traditional all-powerful omnipresent, omniscient divinity that actively intervenes in life by controlling behavior and metes out rewards and punishments. (I'm well aware that professional theologians might take issue with that assertion, and I welcome corrections.)

As Mel Scult states in the book's introduction, "When we speak of God, we speak metaphorically, but the metaphor nevertheless stands for something real ... God is neither a being nor a philosophical abstraction ..." Kaplan writes: God should be thought of as "divine qualities" in man, "the sum of everything that renders life significant and worthwhile." As such, God must be actively sought to achieve self-fulfillment. Self-fulfillment, according to Kaplan, is the modern equivalent of salvation, which in traditional Judaism is "having a share in the world to come". God is the power that makes for salvation. He goes on to add that God must be felt as a presence--that we are in God and God is in us--not understood as a mere idea, if one is to know and be guided by "him".

Kaplan places great emphasis on subordinating one's own desires to what is best for the greater community/society. He laments the current (1936) state of the world, citing poverty, disease, crime, ignorance, insecurity, fear and hate, all resulting in large measure from class distinction and monopoly. (At times, his theology sounds like liberal reformism.) Striving to improve conditions for the larger aggregate is part of the divinely inspired mission. It is not enough to live a personally virtuous life because man is not a self-sufficient individual being. He points out that the Jewish religion was the first to affirm and fortify morality, and, accordingly, to include social reform as an integral objective.

Near the end of the book, Kaplan declares that the God he espouses--what he claims to be the highest evolved concept and the one most compatible with contemporary life--must be consistent with rationality and scientific truths rather than conformity with historically revealed law. In today's world, Jewish religion must identify God as the spirit in human nature that urges men by means of their ethical insights to fulfill the destiny of the human race.

[Robin Card · Rating 5 out of 5]

This is the greatest non-scriptural text on Judaism I've read, so far. Kaplan unlike myself was a reconstructionist; some find his works radical and overtly-liberal, making Judaism quite literally - too broad a church.

However, this shouldn't stop anyone from reading what is a beautifully written captivating prism with which to understand all monotheistic religions. Many of his theories, lamentations and ideas expounded here may help the perplexed over the hurdle of the transcendental. Kaplan beautifully elucidates ideas that should be beyond the functional requirements of human existence in plain English.

By chance this was the first book written by a reconstructionist that I chose and it impressive enough for me to delve deeper, reading "Questions Jews Ask: Reconstructionist Answers" and "Judaism as a Civilization".

I can't recommend this book enough for anyone trying to reconcile seemingly archaic belief systems with modernity; for anyone choosing, contending, questioning or curious; this is the starting point.

[Claire]

The introduction is fantastic! And then, uh, well, Kaplan really should have just published the introduction as a standalone article and stopped while he was ahead.

[Jean Kelly · Rating 4 out of 5]

A very interesting book where Kaplan discussed the Sabbath and the Jewish holidays and how they are be made relevant to 'modern' Jews today. He wrote it in 1937 when he would not have imagined the upsurge in interest in some circles of traditional Judaism.