Jews revisit Jesus

Edward Kessler
 

The revolution in Christian approaches to Judaism has now brought a response from the Jewish side. A new document signed by prominent Jewish thinkers is the ‘most positive affirmation of Christianity ever made by a committed Jewish group’, according to the director of the Centre for Jewish-Christian Relations in Cambridge.

THE year 2000 may be remembered as one of the most important in modern relations between Jews and Christians, perhaps the most important since 1965, which marked the beginning of the sea-change in the Catholic understanding of Jews and Judaism. In 1965 the Second Vatican Council issued a hugely significant document called Nostra Aetate (In our age), which called for a re-evaluation of Christian attitudes. On 12 September 2000 another document, Dabru Emet (Speak truth), was published – this time consisting of a Jewish reassessment of Christians and Christianity. 

Like Nostra Aetate, Dabru Emet has a short and seemingly simple text, but one in which each carefully crafted phrase carries meaning and significance. Although the statement is addressed to the Jewish community, it has been produced with an awareness that another community is, as it were, looking over the Jewish shoulder to see whether it has been validly portrayed. More than 150 Jewish scholars, teachers and rabbis signed this declaration, and the broad range of signatories, including Orthodox and Progressive Jews, underlines its importance. It is the first detailed modern cross-denominational statement published in the name of Jews and Judaism. The document stresses that it is time for Jews to learn about the efforts of Christians to honour Judaism and to reflect on what Judaism may now say about Christianity. Dabru Emet considers questions such as:

           • What was the purpose behind the creation of Christianity?
                • Does the fact that Jesus was a Jew have any  implications for Jews?
                •  What are the implications of the fact that the followers of Jesus the Jew today number approximately 1 billion people? 

Until now, the stimulus for Jewish-Christian dialogue has arisen, inevitably, from the Christian side, as Christians reawoke to the fact that Christianity arose out of Judaism, and at the same time began to appreciate that Christian teaching made a significant contribution to Jewish suffering. Most Jews responded to the new Christian interest with suspicion – a legacy of the consequences of the Christian teaching of contempt towards the Jews. For the most part, there was little desire among Jews to engage in dialogue with Christians and Christianity. 

The Christian teaching of contempt arose out of the Jewish rejection of Jesus as their long-awaited Messiah. Christian theology responded with polemic. Over the years, as we know only too well, Jews were portrayed as Christ-killers, a people guilty of deicide, children of the devil who practised ritual child murders, and so on. This Christian stereotype of the Jew was the primary cause of forced conversions, expulsions and pogroms. Eventually, it was assumed, Jews would repent and turn to Christ. 

Judaism reciprocated the contempt. Although there is little evidence of any Adversus Christianos tract, Christianity was dismissed as a religion practised by morally and culturally inferior gentiles, based on unbelievable claims such as God-in-the-flesh, which had degenerated into idolatry. Three historical factors were the precursors to a change in attitudes: the Enlightenment, the Shoah or Holocaust, and the creation of the state of Israel. 

The age of the Enlightenment, which might be described as the birth of modern culture, disseminated the principles of equality and dignity of all people. It became harder to preach contempt for another people and treat its religion as inherently inferior without losing one’s own credibility in a culture of universal human dignity. At the same time, there was the growing power of secularism, which was eroding all religious claims. Some spiritual leaders concluded that it was more important to form religious alliances to battle against secularism and materialism than to fight and kill each other. 

The murder of 6 million Jews and 5 million non-Jews during the Second World War was the second factor. The Shoah resulted in a general awareness of the immensity of the burden of guilt which the Church carried not only for its general silence, with some noble exceptions, during 1933-45, but also because of the teaching of contempt towards Jews and Judaism which it carried on for so many centuries. As Jules Isaac showed immediately after the war, it was this that sowed the seeds of hatred and made it so easy for Hitler to use anti-Semitism as a political weapon. Although Nazism was opposed to Christianity, Hitler often justified his anti-Semitism with reference to the Church and Christian attitudes towards Judaism. 

The Dabru Emet document, however, states explicitly: "Nazism was not a Christian phenomenon. Without the long history of Christian anti-Judaism and Christian violence against Jews, Nazi ideology could not have taken hold nor could it have been carried out, but Nazism itself was not an inevitable outcome of Christianity." This section on the Shoah is probably the most controversial. Some have criticised it for going too far. These people are convinced that any move toward reconciliation with those Christians who have rethought their theology of Judaism is foolish. They remain convinced that most Christians have not forsworn their triumphalism and point to the targeted proselytism of Jews by the Southern Baptists and by the Jews for Jesus movement. Within the Christian community, it is new and troubling to some to learn that many Jews do view Nazism as the logical outcome of European Christian culture; others express concern that Christians might feel completely exonerated by the Jewish statement. 

The third factor is the establishment of Israel in 1948, the only state in which Jews form the majority. As a result, Jews have had more confidence in their dealings with Christians. All the Christian holy places are now in Israel or in Israeli-controlled territory, which means that the entire Christian world takes a close interest in developments. This has led to strong reactions – both of a favourable and unfavourable nature – but the very existence of this spotlight shining so strongly on Israel, and especially on Jerusalem, gives particular importance to any attempt at mutual understanding between Christian and Jew inside Israel. 

While the Church has for many years been grappling with issues related to Christian anti-Semitism, attitudes towards the land and state of Israel have, from the theological perspective, proved more difficult to tackle. Theological difficulties have made a Christian reorientation to Israel problematic. Simply put, it has been easier for Christians to condemn anti-Semitism as a misunderstanding of Christian teaching than to come to terms with the re-establishment of the Jewish state. 

Nevertheless, many Christian denominations which unsurprisingly exhibit extreme sensitivity to Palestinian concerns do acknowledge the centrality of Israel to Jews and Judaism. Thus the Pope stated in 1984 that "for the Jewish people who live in the state of Israel, and who preserve in that land such precious testimonies to their history and their faith, we must ask for the desired security and the due tranquillity that is the prerogative of every nation and condition of life and of progress for every society". The exchange of ambassadors between the Vatican and the state of Israel in 1994 and the moving visit of the Pope in March last year are symbolic of the change in attitude among Christians. 

It is therefore of little surprise to read in Dabru Emet: "Christians can respect the claim of the Jewish people upon the land of Israel. The most important event for Jews since the Holocaust has been the re-establishment of a Jewish state in the promised land. As members of a biblically based religion, Christians appreciate that Israel was promised – and given – to Jews as the physical centre of the covenant between them and God." 

The document also examines the relationship as a whole between Judaism and Christianity, beginning with Christianity’s historic attitude toward Judaism. "Christians have tended to characterise Judaism as a failed religion or, at best, a religion that prepared the way for, and is completed in, Christianity", it states. It acknowledges that in recent years many Christian denominations have reassessed their stance towards Judaism and have renounced their historical positions. "We believe these changes merit a thoughtful Jewish response", the statement declares. It goes on to assert eight points: •Jews and Christians worship the same God. 

             • Jews and Christians seek authority from the same book, the Bible.
                 • Christians can respect the claim of the Jewish people upon the land of Israel.
                 • Jewish and Christians accept the moral principles of the Torah. 
                 • Nazism was not a Christian phenomenon. 
                 • The humanly irreconcilable difference between Jews and Christians will not be settled until God redeems the entire world as promised in
                     Scripture.   
                 • A new relationship between Jews and Christians will not weaken Jewish practice.
                 • Jews and Christians must work together for justice and peace.

Dabru Emet is the most positive affirmation of Christianity ever made by a committed Jewish group. It states unequivocally that Christians worship the God of Israel and legitimately draw on the Hebrew Bible – our contradictions notwithstanding. This statement is problematic for some Jews as a result of doctrines such as the Trinity and Incarnation, which can be seen as compromising the integrity of Jewish monotheism. In response, some Christians are shocked to discover that Christianity can be seen by some Jews as idolatrous. 

THE authors and signatories have also had the courage to reject the assumption that dialogue results in increased assimilation, intermarriage, and Christian missionary activity. It says that a new relationship between Jews and Christians "will not accelerate the cultural and religious assimilation that Jews rightly fear. It will not change traditional Jewish forms of worship, nor increase intermarriage between Jews and non-Jews, nor persuade more Jews to convert to Christianity, nor create a false blending of Judaism and Christianity. We respect Christianity as a faith that originated within Judaism and that still has significant contacts with it. We do not see it as an extension of Judaism. Only if we cherish our own traditions can we pursue this relationship with integrity." 

It is likely that some Jews who oppose theological dialogue will simply resist or ignore the declaration. Others, whose residual Jewish memory triggers a knee-jerk reaction of fear and anger at Christianity, will also refuse to go along with its findings. Both these groups carry the unhealed wounds of the past two millennia. 

It is also possible that Dabru Emet will be abused by some Christian fundamentalists in order to advance their missionary efforts. Hopefully, however, the declaration’s emphasis on a pluralist affirmation of Judaism’s eternal covenant will be respected by even the more extreme Christian groups. Ironically, this affirmation of Christianity shows that Judaism’s vitality is undiminished; it too can self-correct. 

Dabru Emet does not claim to answer the divine purpose behind the creation of Christianity but does explore the question. It suggests: "Christians know and serve God through Jesus Christ and the Christian tradition. Jews know and serve God through Torah and the Jewish tradition. That difference will not be settled by one community insisting that it has interpreted Scripture more accurately than the other; nor by exercising political power over the other. Jews can respect Christians’ faithfulness to their revelation, just as we expect Christians to respect our faithfulness to our revelation. Neither Jew nor Christian should be pressed into affirming the teaching of the other community." 

One of the main achievements of Dabru Emet is that it puts into practice the foundational principle of dialogue, involving a respect that takes the other as seriously as one demands to be taken oneself.

DABRU EMET

A JEWISH STATEMENT ON CHRISTIANS AND CHRISTIANITY

In recent years, there has been a dramatic and unprecedented shift in Jewish and Christian relations. Throughout the nearly two millennia of Jewish exile, Christians have tended to characterize Judaism as a failed religion or, at best, a religion that prepared the way for, and is completed in, Christianity. In the decades since the Holocaust, however, Christianity has changed dramatically. An increasing number of official Church bodies, both Roman Catholic and Protestant, have made public statements of their remorse about Christian mistreatment of Jews and Judaism. These statements have declared, furthermore, that Christian teaching and preaching can and must be reformed so that they acknowledge God’s enduring covenant with the Jewish people and celebrate the contribution of Judaism to world civilization and to Christian faith itself. 

We believe these changes merit a thoughtful Jewish response. Speaking only for ourselves -- an interdenominational group of Jewish scholars -- we believe it is time for Jews to learn about the efforts of Christians to honor Judaism. We believe it is time for Jews to reflect on what Judaism may now say about Christianity. As a first step, we offer eight brief statements about how Jews and Christians may relate to one another. 

Jews and Christians worship the same God. Before the rise of Christianity, Jews were the only worshippers of the God of Israel. But Christians also worship the God of Abraham, Isaac, and Jacob; creator of heaven and earth. While Christian worship is not a viable religious choice for Jews, as Jewish theologians we rejoice that, through Christianity, hundreds of millions of people have entered into relationship with the God of Israel. 

Jews and Christians seek authority from the same book -- the Bible (what Jews call "Tanakh" and Christians call the "Old Testament"). Turning to it for religious orientation, spiritual enrichment, and communal education, we each take away similar lessons: God created and sustains the universe; God established a covenant with the people Israel, God’s revealed word guides Israel to a life of righteousness; and God will ultimately redeem Israel and the whole world. Yet, Jews and Christians interpret the Bible differently on many points. Such differences must always be respected.

Christians can respect the claim of the Jewish people upon the land of Israel. The most important event for Jews since the Holocaust has been the reestablishment of a Jewish state in the Promised Land. As members of a biblically based religion, Christians appreciate that Israel was promised -- and given -- to Jews as the physical center of the covenant between them and God. Many Christians support the State of Israel for reasons far more profound than mere politics. As Jews, we applaud this support. We also recognize that Jewish tradition mandates justice for all non-Jews who reside in a Jewish state. 

Jews and Christians accept the moral principles of Torah. Central to the moral principles of Torah is the inalienable sanctity and dignity of every human being. All of us were created in the image of God. This shared moral emphasis can be the basis of an improved relationship between our two communities. It can also be the basis of a powerful witness to all humanity for improving the lives of our fellow human beings and for standing against the immoralities and idolatries that harm and degrade us. Such witness is especially needed after the unprecedented horrors of the past century. 

Nazism was not a Christian phenomenon. Without the long history of Christian anti-Judaism and Christian violence against Jews, Nazi ideology could not have taken hold nor could it have been carried out. Too many Christians participated in, or were sympathetic to, Nazi atrocities against Jews. Other Christians did not protest sufficiently against these atrocities. But Nazism itself was not an inevitable outcome of Christianity. If the Nazi extermination of the Jews had been fully successful, it would have turned its murderous rage more directly to Christians. We recognize with gratitude those Christians who risked or sacrificed their lives to save Jews during the Nazi regime. With that in mind, we encourage the continuation of recent efforts in Christian theology to repudiate unequivocally contempt of Judaism and the Jewish people. We applaud those Christians who reject this teaching of contempt, and we do not blame them for the sins committed by their ancestors.

The humanly irreconcilable difference between Jews and Christians will not be settled until God redeems the entire world as promised in Scripture. Christians know and serve God through Jesus Christ and the Christian tradition. Jews know and serve God through Torah and the Jewish tradition. That difference will not be settled by one community insisting that it has interpreted Scripture more accurately than the other; nor by exercising political power over the other. Jews can respect Christians' faithfulness to their revelation just as we expect Christians to respect our faithfulness to our revelation. Neither Jew nor Christian should be pressed into affirming the teaching of the other community.

A new relationship between Jews and Christians will not weaken Jewish practice. An improved relationship will not accelerate the cultural and religious assimilation that Jews rightly fear. It will not change traditional Jewish forms of worship, nor increase intermarriage between Jews and non-Jews, nor persuade more Jews to convert to Christianity, nor create a false blending of Judaism and Christianity. We respect Christianity as a faith that originated within Judaism and that still has significant contacts with it. We do not see it as an extension of Judaism. Only if we cherish our own traditions can we pursue this relationship with integrity.

Jews and Christians must work together for justice and peace. Jews and Christians, each in their own way, recognize the unredeemed state of the world as reflected in the persistence of persecution, poverty, and human degradation and misery. Although justice and peace are finally God's, our joint efforts, together with those of other faith communities, will help bring the kingdom of God for which we hope and long. Separately and together, we must work to bring justice and peace to our world. In this enterprise, we are guided by the vision of the prophets of Israel:

It shall come to pass in the end of days that the mountain of the Lord's house shall be established at the top of the mountains and be exalted above the hills, and the nations shall flow unto it . . . and many peoples shall go and say, "Come ye and let us go up to the mountain of the Lord to the house of the God of Jacob and He will teach us of His ways and we will walk in his paths." (Isaiah 2:2-3) Tikva Frymer-Kensky, University of Chicago
David Novak, University of Toronto
Peter Ochs, University of Virginia
Michael Signer, University of Notre Dame

Signers of the Statement

 
 

National Jewish Scholars Project

Signers of Dabru Emet:
(as of 01/24/01)

Rabbi Ron Aigen
Congregation Dorshei Emet - Reconstructionist Synagogue of Montreal
Quebec, Canada

Rabbi Theodore R. Alexander
Congregation B'nai Emunah / Lehrhaus Judaica
San Francisco, CA

Rabbi Thomas M. Alpert
Temple Tifereth Israel
Malden, MA

Rabbi Bradley Shavit Artson
Dean, Ziegler School of Rabbinic Studies
Bel Air, CA

Rabbi Lawrence A. Bach
Temple Mount Sinai
El Paso, TX

Rabbi Jeffrey Ballon, DD
Temple Shalom
Port Charlotte, FL

Rabbi Shlomo Balter
Conservative Synagogue Adath Israel
Riverdale, NY

Dr. Leora Batnitzky
Princeton University
Princeton, NJ

Rabbi William C. Berk
Temple Chai
Phoenix, AZ

Rabbi Donald Berlin
Rabbi Emeritus-Temple Oheb Shalom-Balt./Acting Regional Dir.-UAHC Mid-Atl. Council
Washington, DC

Rabbi Tsvi Blanchard
CLAL, The National Jewish Center for Learning and Leadership
New York, NY

Dr. David Blumenthal
Emory University
Atlanta, GA

Rabbi Steven Bob
Congregation Etz Chaim
Lombard, IL

Rabbi Elizabeth Bolton
Congregation Beit Tikvah, Jewish Reconstructionist Federation
Baltimore, MD

Rabbi Terry A. Bookman
Temple Beth Am
Miami, FL

Dr. Eugene B. Borowitz
Hebrew Union College-Jewish Institute of Religion
New York, NY

Rabbi Gary Bretton-Granatoor
Stephen Wise Free Synagogue
New York, NY

Rabbi Herbert Bronstein
North Shore Congregation Israel
Glencoe, IL

Dr. Jonathan Brumberg-Kraus
Wheaton College
Norton, MA

Rabbi Gustav Buchdahl
Temple Emanuel
Reisterstown, MD

Rabbi Lee Bycel
The Brandeis-Bardin Institute
Brandeis, CA

Rabbi Nina Beth Cardin
Baltimore, MD

Rabbi Ari Mark Cartun
Congregation Etz Chayim
Palo Alto, CA

Dr. Robert Chazan
New York University
New York, NY

Rabbi Samuel Chiel
Rabbi Emeritus, Temple Emanuel
Newton Centre, MA

Rabbi Kenneth Cohen
Exec. Dir./Regional Dir., Seaboard Region, United Syn. For Conservative Judaism
Rockville, MD

Dr. Norman Cohen
Hebrew Union College-Jewish Institute of Religion
New York, NY

Rabbi Sharon Cohen-Anisfeld
Yale Hillel
New Haven, CT

Rabbi Lawrence M. Colton
Bellport, NY

Dr. Michael J. Cook
Hebrew Union College-Jewish Institute of Religion
Cincinnati, OH

Rabbi Neil Cooper
Congregation Beth Hillel-Beth El
Wynnewood, PA

Rabbi Barry Cytron
Director, The Jay Phillips Center for Jewish-Christian Learning
St. Paul, MN

Rabbi Harry K. Danziger
Rabbi Emeritus, Temple Israel
Memphis, TN

Rabbi Stanley Davids
Temple Emanu-El
Atlanta, GA

Rabbi Mona Decker
Bolton Street Synagogue
Baltimore, MD

Rabbi Geoffrey Dennis
Congregation Kol Ami
Flower Mound, TX

Rabbi Barry Diamond
Temple Emanu-El
Dallas, TX

Dr. Elliot Dorff
University of Judaism
Los Angeles, CA

Rabbi Richard E. Dryer
Texas Lutheran University
San Antonio, TX

Rabbi Yechiel Eckstein
International Fellowship of Christians and Jews
Chicago, IL

Rabbi Joseph Edelheit
Temple Israel
Minneapolis, MN

Rabbi Dan Ehrenkrantz
President, Reconstructionist Rabbinical Assoc.
West Orange, NJ

Rabbi Joseph H. Ehrenkranz
Executive Dir., Center for Christian - Jewish Understanding
Fairfield, CT

Dr. David Ellenson
Hebrew Union College-Jewish Institute of Religion
Los Angeles, CA

Rabbi Jerome Epstein
CEO & Exec. Vice Pres. - United Synagogue of Conservative Judaism
New York, NY

Rabbi Seymour L. Essrog
Adat Chaim Congregation
Reisterstown, MD

Rabbi Ted Falcon
Bet Alef Meditational Synagogue
Seattle, WA

Rabbi Morley T. Feinstein
Temple Beth-El
South Bend, IN

Rabbi Leonid Feldman
Temple Emanu-El of Palm Beach
Palm Beach, FL

Rabbi Harvey Fields
Wilshire Boulevard Temple
Los Angeles, CA

Rabbi Arnold G. Fink
Beth El Hebrew Congregation
Alexandria, VA

Rabbi Steven M. Fink
Temple Oheb Shalom
Baltimore, MD

Dr. Paul Franks
University of Notre Dame
Notre Dame, IN

Rabbi Barry Freundel
Kesher Israel Congregation
Washington, DC

Rabbi Dr. Albert H. Friedlander
Dean, Leo Baeck College - Rabbi Emeritus, Westminster Synagogue
London, United Kingdom

Rabbi Ronne Friedman
Temple Israel
Boston, MA

Rabbi Nancy Fuchs-Kreimer
Reconstructionist Rabbinical College
Wyncote, PA

Rabbi Dov Gartenberg
Congregation Beth Shalom
Seattle, WA

Rabbi Laura Geller
Temple Emanuel
Beverly Hills, CA

Dr. Robert Gibbs
University of Toronto
Toronto, Canada

Dr. Neil Gillman
Jewish Theological Seminary of America
New York, NY

Rabbi Gordon Gladstone, D.D.
Temple Beth Am
Bayonne, NJ

Rabbi Gary A. Glickstein
Temple Beth Sholom
Miami Beach, FL

Rabbi Mark N. Goldman
Rockdale Temple
Cincinnati, OH

Rabbi Jay Goldstein
Beth Israel Congregation
Owings Mills, MD

Rabbi Paul Golomb
Vassar Temple (Congregation Achim Yisrael)
Poughkeepsie, NY

Dr. David Gordis
Hebrew College
Boston, MA

Rabbi Sam Gordon
Congregation Sukkat Shalom
Wilmette, IL

Rabbi Daniel Komito Gottlieb
Temple Kol Ami, Thornhill
Ontario, Canada

Dr. Michael Gottsegen
CLAL, The National Jewish Center for Learning and Leadership
New York, NY

Rabbi Alexander A. Greenbaum
Adas Yeshurun Synagogue
Augusta, GA

Rabbi Irving Greenberg
Pres., Jewish Life Network and Chair, United States Holocaust Memorial Council
New York, NY

Dr. Frederick E. Greenspahn
University of Denver
Denver, CO

Rabbi David Greenspoon
Adat Shalom
Pittsburgh, PA

Dr. Michael R. Greenwald
St. Lawrence University
Canton, NY

Rabbi Irwin Groner
Congregation Shaarey Zedek
Southfield, MI

Rabbi Eric Gurvis
Temple Shalom of Newton
Newton, PA

Rabbi Debra Hachen
Congregation B’nai Shalom
Westborough, MA

Rabbi Floyd Herman
Har Sinai Congregation
Baltimore, MD

Rabbi Rachel Hertzman
Hillel of Greater Baltimore
Baltimore, MD

Dr. Susannah Heschel
Eli Black Professor of Jewish Studies, Dartmouth College
Dartmouth, NH

Rabbi Richard Hirsh
Reconstructionist Rabbinical Association
Wyncote, PA

Dr. Lawrence A. Hoffman
Hebrew Union College-Jewish Institute of Religion
New York, NY

Rabbi Daniel J. Isaak
Congregation Neveh Shalom
Portland, OR

Rabbi Steven B. Jacobs
Kol Tikvah
Woodland Hills, CA

Rabbi Samuel K. Joseph
Hebrew Union College-Jewish Institute of Religion
Cincinnati, OH

Rabbi Bruce Kadden
Temple Beth El
Salinas, CA

Rabbi Jeffrey A. Kahn
Temple Israel of Greater Miami
Miami, FL

Rabbi Gerald Kane
Temple Beth El
Las Cruces, NM

Rabbi Samuel Karff
Congregation Beth Israel
Houston, TX

Dr. Jan Katzew
Union of American Hebrew Congregations
New York, NY

Dr. Menachem Kellner
University of Haifa
Haifa, Israel

Rabbi Allan Kensky
Dean, Rabbinical School – JTSA
New York, NY

Dr. Steven Kepnes
Colgate University
Hamilton, NY

Dr. Edward Kessler
Executive Director, Centre for Jewish-Christian Relations
Cambridge, United Kingdom

Rabbi Leon Klenicki
Dir., Dept. of Interfaith Affairs, Anti-Defamation League
New York, NY

Dr. Michael Kogan
MontClair State University
Upper MontClair, NJ

Dr. Stanislaw Krajewski
University of Warsaw, Poland
Co-chair of Polish Council of Christians and Jews
Warsaw, Poland

Rabbi Matthew Kraus
Williams College
Williamstown, MA

Rabbi Charles A. Kroloff
Temple Emanu-El, Pres. Central Conference of American Rabbis
Westfield, NJ

Rabbi Ronald Kronish
Interreligious Coordinating Council in Israel
Jerusalem, Israel

Rabbi Irwin Kula
Pres.- CLAL, The National Jewish Center for Learning and Leadership
New York, NY

Rabbi Vernon Kurtz
North Suburban Synagogue Beth El
Highland Park, IL

Rabbi Harold Kushner
Rabbi Laureate, Temple Israel
Natick, MA

Rabbi Howard Laibson
Temple Israel
Long Beach, CA

Rabbi Shira Lander
Ecumenical Institute of St. Mary's Seminary and University
Baltimore, MD

Rabbi Aaron Landes
B'nai Jeshurun
Philadelphia, PA

Dr. Nicholas de Lange
University of Cambridge
Cambridge, United Kingdom

Dr. Ruth Langer
Boston College
Chestnut Hill, MA

Rabbi Eric M. Lankin
New Jersey Region-United Synagogue of Conservative Judaism
Linden, NJ

Rabbi Barton G. Lee
Hillel Jewish Student Center - Arizona State University
Tempe, AZ

Professor Sara S. Lee
Hebrew Union College - Jewish Institute of Religion
Los Angeles, CA

Rabbi Daniel Lehman
The New Jewish High School of Greater Boston
Waltham, MA

Rabbi Irving Lehrmann
Temple Emanu-El
Miami Beach, FL

Rabbi Robert B. Lennick
President and Chief Executive Officer
Religion in American Life
Stamford, CT

Rabbi Alan Lettofsky
Cleveland College of Jewish Studies
Cleveland, OH

Rabbi Robert Levine
Congregation Rodeph Sholom
New York, NY

Dr. Amy-Jill Levine
Divinity School - Vanderbilt University
Nashville, TN

Rabbi Elias Lieberman
Falmouth Jewish Congregation
East Falmouth, MA

Rabbi David Lincoln
Park Avenue Synagogue
New York, NY

Rabbi Mark Loeb
Beth El Congregation
Baltimore, MD

Rabbi Jonathan Magonet
Leo Baeck College - The Sternberg Centre
Finchley, London UK

Dr. Charles Manekin
University of Maryland - College Park
College Park, MD

Rabbi Harry A. Manhoff
Temple Beth Sholom
San Leandro, CA

Rabbi Marc Margolius
Congregation Beth Am Israel
Wynnewood, PA

Rabbi Richard Margolis
Temple Beth Sholom
Melbourne, FL

Rabbi Dow Marmur
Rabbi Emeritus, Holy Blossom Temple
Toronto, Canada

Rabbi Jeffrey Marx
Sha'arei Am: The Santa Monica Synagogue
Santa Monica, CA

Rabbi Simeon J. Maslin
Congregation Keneseth Israel
Elkins Park, PA

Rabbi Michael Mayersohn
Temple Beth David
Westminster, CA

Rabbi Ralph Mecklenburger
Beth El Congregation
Fort Worth, TX

Rabbi Batsheva H. Meiri
Temple Emanuel
Reisterstown, MD

Dr. Paul Mendes-Flohr
Hebrew University / University of Chicago
Chicago, IL

Rabbi Michael Menitoff
Congregation Mishkan Tefila
Chestnut Hill, MA

Rabbi Paul J. Menitoff
Central Conference of American Rabbis
New York, NY

Rabbi Joel Meyers
Executive Vice Pres.-The Rabbinical Assembly
New York, NY

Dr. Alan Mittleman
Dept. of Religion - Muhlenberg College
Allentown, PA

Dr. Michael L. Morgan
Indiana University
South Bend, IN

Dr. Hindy Najman
University of Notre Dame
South Bend, NY

Rabbi Daniel Nevins
Adat Shalom Synagogue/Pres., Michigan Board of Rabbis
Farmington Hills, MI

Rabbi Gavriel Newman
Beth Jacob Synagogue
Baltimore, MD

Marianne Novak
Skokie, IL

Vanessa Ochs
University of Virginia
Charlottesville, VA

Rabbi Michael Oppenheimer
Suburban Temple-Kol Ami
Beachwood, OH

Rabbi Hayim Goren Perelmuter
Co-Dir.-Bernardin Center for Chr. And Jew. Studies at Catholic Theological Union
Chicago, IL

Rabbi Rex Perlmeter
Baltimore Hebrew Congregation
Baltimore, MD

Rabbi W. Gunther Plaut
Senior Scholar-Holy Blossom Temple
Toronto, Canada

Rabbi Daniel Polish
Director, Commission on Social Action, Union of American Hebrew Congregations
New York, NY

Dr. Ronald Price
Dean, Institute of Traditional Judaism
Teaneck, NJ

Dr. Hilary Putnam
Harvard University
Cambridge, MA

Dr. Ruth Anna Putnam
Wellesley College
Wellesley, MA

Rabbi Arnold Rachlis
University Synagogue
Irvine, CA

Dr. Randi Rashkover
Cleveland College of Jewish Studies
Cleveland, OH

Rabbi John Rayner
The Liberal Jewish Synagogue
London, UK

Rabbi Joel Rembaum
Temple Berth Am
Los Angeles, CA

Rabbi Seth Daniel Riemer
Congregation Adath Israel
Middletown, CT

Rabbi Emanuel Rose
Congregation Beth Israel
Portland, OR

Rabbi Kenneth D. Roseman
Temple Shalom - Southern Methodist University
Dallas, TX

Rabbi Brant Rosen
Jewish Reconstructionist Congregation
Evanston, IL

Rabbi David Rosen
Anti-Defamation League
Jerusalem, Israel

Rabbi Jeremy Rosen
Director, Yakar
London, United Kingdom

Rabbi Gilbert Rosenthal
New York, NY

Rabbi Ronald Roth
West End Synagogue
Nashville, TN

Rabbi Peter Rubinstein
Central Synagogue
New York, NY

Rabbi Gila Colman Ruskin
Chevrei Tzedek Congregation
Baltimore, MD

Rabbi Richard B. Safran
Emeritus, Achduth Vesholom
Ft. Wayne, IN

Rabbi Jeffrey Salkin
The Community Synagogue
Port Washington, NY

Dr. Norbert Samuelson
Arizona State University
Tempe, AZ

Rabbi David Sandmel
Institute for Christian & Jewish Studies
Baltimore, MD

Rabbi David Saperstein
Dir., Religious Action Center of Reform Judaism
Washington, D.C.

Dr. Marc Saperstein
George Washington University
Washington, DC

Rabbi Sandy Eisenberg Sasso
Congregation Beth - El Zedeck
Indianapolis, IN

Rabbi Dennis Sasso
Congregation Beth-El Zedeck
Indianapolis, IN

Rabbi Herman Schaalman
Emanuel Congregation
Chicago, IL

Rabbi Mark Schiftan
Congregation Ohabai Sholom
Nashville, TN

Rabbi Vivian E. Schirn
Or Hadash Reconstructionist Congregation
Ft. Washington, PA

Rabbi Harold Schulweis
Valley Beth Shalom
Encino, CA

Rabbi Sidney Schwarz
The Washington Inst. For Jewish Leadership and Values
Rockville, MD

Rabbi Kenneth I. Segel
Temple Beth Israel
Scottsdale, AZ

Rabbi Chaim Seidler-Feller
Hillel Jewish Student Center
Los Angeles, CA

Rabbi Isaac Serotta
Lakeside Congregation for Reform Judaism
Highland, IL

Dr. Claudia Setzer
Manhattan College
New York, NY

Rabbi Charles P. Sherman
Temple Israel
Tulsa, OK

Rabbi Mark L. Shook
St. Louis University
St. Louis, MO

Rabbi Michael Siegel
The Anshe Emet Synagogue
Chicago, IL

Rabbi Julian Sinclair
University of Cambridge
Cambridge, United Kingdom

Rabbi Matthew H. Simon
B’nai Israel Congregation
Rockville, MD

Rabbi Merle Singer
Temple Beth El of Boca Raton
Boca Raton, FL

Rabbi Ronald B. Sobel
Congregation Emanu-El
New York, NY

Rabbi Mark L. Solomon
Liberal Jewish Synagogue
London, United Kingdom

Rabbi Reena Spicehandler
Reconstructionist Rabbinical College
Philadelphia, PA

Dr. Mark N. Staitman
Rodef Shalom Congregation
Pittsburgh, PA

Rabbi Earl S. Starr
Temple De Hirsch Sinai
Seattle, WA

Rabbi Jacob Staub
Reconstructionist Rabbinical College
Wyncote, PA

Dr. Sholom Stern
Temple Beth El
Cedarhurst, NY

Rabbi David Straus
Main Line Reform Temple
Wynnewood, PA

Rabbi Alvin M. Sugarman
Hebrew Benevolent Congregation (The Temple)
Atlanta, GA

Dr. Sarah J. Tanzer
McCormick Theological Seminary
Chicago, IL

Rabbi Joshua S. Taub
The Temple-Congregation B'nai Jehudah
Kansas City, MO

Dr. David A. Teutsch
Pres., Reconstructionist Rabbinical College
Wyncote, PA

Rabbi Lennard Thal
Union of American Hebrew Congregations
New York, NY

Dr. Geza Vermes
Professor Emeritus of Jewish Studies, University of Oxford; Fellow of the British Acadmey
Oxford, United Kingdom

Rabbi Roy Walter
Temple Emanu-El
Houston, TX

Rabbi Michael Wasserman
Beth El Congregation
Phoenix, AZ

Rabbi Sheila P. Weinberg
Jewish Community of Amherst
Amherst, MA

Rabbi Martin S. Weiner
Sherith Israel Congregation
San Francisco, CA

Rabbi Mark L. Winer
West London Synagogue of British Jews
London, United Kingdom

Rabbi Jonathan Wittenberg
New North London Synagogue
London, United Kingdom

Rabbi Jeffrey A. Wohlberg
Adas Israel Congregation
Washington, D.C.

Rabbi Mitchell Wohlberg
Beth Tfiloh Congregation
Baltimore, MD

Rabbi Arnold Jacob Wolf
K.A.M. Isaiah Israel Congregation
Chicago, IL

Dr. Elliot Wolfson
New York University
New York, NY

Rabbi David Wolpe
Sinai Temple
Los Angeles, CA

Rabbi Eric H. Yoffie
President, Union of American Hebrew Congregations
New York, NY

Rabbi Joel H. Zaiman
Chizuk Amuno Congregation
Baltimore, MD

Rabbi Sheldon Zimmerman
President, Hebrew Union College-Jewish Institute of Religion
Cincinnati, OH

Dr. Laurie Zoloth
San Francisco State University
San Francisco, CA