Reforming Faith by Design Frank Furness’ Architecture and Spiritual Pluralism among Philadelphia’s Jews and Unitarians Matthew F. Singer Philadelphia never saw anything like it. The strange structure took shape between 1868 and 1871 on the southeast corner of North Broad and Mount Vernon streets, in the middle of a developing residential neighborhood for a newly rising upper middle class. With it came a rather alien addition to the city’s skyline: a boldly striped onion dome capping an octagonal Moorish-style minaret that flared outward as it rose skyward. Moorish horseshoe arches crowned three front entrances. The massive central At North Broad and Mount Vernon streets, Rodeph Shalom’s first purpose-built temple—de- doorway was topped with a steep gable signed by Frank Furness—announced the growing presence and aspirations of the newly developed neighborhood’s prospering German Jewish community. beneath a Gothic rose window that, in HISTORICAL SOCIETY OF PENNSYLVANIA turn, sat within another Moorish horse- shoe. Composed of alternating bands of phia. In a city of red-brick rowhouses built full Jewish emancipation and equality and yellow and red sandstone, the arches’ halo- primarily in neoclassical styles, Rodeph sparked new spasms of anti-Semitism. like tops appeared to radiate from central Shalom’s new temple mixed Islamic, Pedestrians gazing upon Rodeph disks incised with abstracted floral shapes. Byzantine and Gothic elements. Shalom may have wondered whether their Buttresses shored the sides of the building, Founded in 1795 as the first Ashkenazi wandering minds conjured an appari- which stood tall and vertical like a Gothic (Central and Eastern European) Jewish tion from a faraway time and place. In cathedral. congregation in the Western Hemisphere, fact, Furness’ design was the opposite; it Carved in Hebrew and English above Rodeph Shalom previously occupied represented the progressive vanguard in its the two side entrances, a biblical passage existing buildings, moving from store- own time and place. The artfully arranged proclaimed a universal message from fronts to former churches. Its new North stone, mortar and glass of this dramatic Jewish scripture: “My House Shall Be Broad Street neighborhood was home to a “house of prayer for all people” was a trail- Called a House of Prayer for All People” growing community of Jews with origins blazing manifestation of the era’s most (Isaiah 56:7). This new home—and first in Germany and other German-speak- advanced ideas regarding architecture— purpose-built synagogue—of the city’s ing countries in Central Europe. Some of and religion. venerable Congregation Rodeph Shalom Philadelphia’s German Jews had American was the first major commission of young roots extending back to the 1700s. Most, Faith in Form and Fellowship: architect Frank Furness (1839–1912). however, fled the turmoil and hardship A Forgotten Philadelphia Story What an exotic figure this building that followed Europe’s failed democratic Rodeph Shalom’s new temple gave shape must have cut in staid Quaker Philadel- revolutions of 1848, which dashed hope for to the visions of two men of widely differ- 14 WINTER 2021 | PENNSYLVANIA HERITAGE WWW.PHMC.PA.GOV ing backgrounds. Its architect, Frank cal Culture movement—formed a Furness, was the youngest of four chil- late-19th-century vanguard shaped dren in the family of Massachusetts-born, by advances in science, shifts in reli- Harvard-educated Unitarian minister gious thought, and the growing social William Henry Furness (1802–1896) and ills of the Industrial Era. Reform Jews Annis Pulling Jenks. Rodeph Shalom’s and Unitarians joined in what historian rabbi, Marcus Jastrow (1829–1903), was Benny Kraut termed a “rapprochement,” a native of Prussian Posen who received one focused on forging a “New Civiliza- his final rabbinic ordination 1857. Jastrow tion” united by a universal “Religion of served a tumultuous tenure as the politi- Humanity.” Reform Jewish rabbis and cally outspoken rabbi of Warsaw’s progres- Unitarian ministers exchanged pulpits sive German-Jewish synagogue at a time of and joined in fighting for a politically Polish rebellion against Russian rule. secular America. Jastrow arrived in Philadelphia in And yet, Philadelphia’s story is, in 1866 at the invitation of Rodeph Shalom key ways, wholly unique. The history to serve as its first progressive, reform- of engagement between Unitarians and minded—that is, nonorthodox—rabbi. Jews there began in 1825 with the arrival He was a product of Germany’s vaunted of Reverend Furness, not in the post- university system, having studied at the Civil War era. Unlike other rabbis and Young Frank Furness was captured in this portrait by his brother William Henry Furness University of Berlin and the University of ministers active in the rapprochement, Jr. around 1861, the year he completed his Halle-Wittenberg, where he received his Furness and Jastrow committed themselves architectural training and began three years doctorate in 1855. to building a religiously pluralistic society of decorated service in the Union army. PRIVATE COLLECTION It is likely this education that spurred rather than preaching a universal religion. Jastrow and Rev. William Henry Furness Jastrow and Furness communicated to connect. Many in the West consid- their ideas to the public in sermons deliv- the establishment of Sunday schools for ered German universities the standard- ered from the pulpit and distributed in children. bearers for higher education. American newspapers, magazines and books. But it Rebecca Gratz (1781–1869), described liberal Protestant clergy and those study- was through Frank Furness’ talents that as the “most famous Jewess of the 19th ing for the ministry, including Reverend his reverend father and their family’s rabbi century,” was devoted to her faith and Furness and his lifelong friend and fellow friend found a way to give shape to their active in Mikveh Israel. The large and Transcendentalist Ralph Waldo Emer- ideals. prosperous Gratz family were stalwart son (1803–1882) were fascinated by the members of the synagogue. Equally German-developed “Higher Criticism,” a Finding Home, Friends and Grounds for active in secular spheres, they founded method of studying Christian and Jewish Change in Philadelphia and contributed to cultural and educa- scripture as works of human literature American Unitarianism—which developed tional institutions such as the Pennsylvania rather than Divine Writ. in New England in the 18th century— Academy of the Fine Arts. Jastrow and Reverend Furness went departed from mainstream Protestantism Gratz’s adulthood was filled with good on to spearhead a union of two groups in three tenets: the belief that man is by works. She established, supported and with vastly disparate experiences: recent nature good rather than “fallen;” faith that worked with Jewish and nonsectarian Jewish immigrants who fled persecution God is a source of love and universal salva- “benevolent” organizations serving the in German-speaking Europe and Unitar- tion; and rejection of the concept of the poor. Not only a leader within the Jewish ians representing the United States’ promi- Trinity. Reverend Furness brought Boston community, she became a celebrated figure nent, privileged and powerful British “Old to Philadelphia when he arrived in 1825 in broader Philadelphia society. Stock.” to serve as the first formally educated In 1838 Gratz established the coedu- An extended but closely knit group of and ordained full-time minister of cational Hebrew Sunday School Soci- friends, families and colleagues formed First Unitarian. ety, the first of its kind in America. In around the Furnesses and Jastrows. Philadelphia’s Jewish community grew running the school and numerous other Resolved to live together in harmony and from some 300 souls in 1776 to roughly matters, Gratz worked closely with Mikveh on equal footing—and help others do the 750 in 1830. During this time, the city Israel’s innovative minister, Isaac Leeser; same—they formed a network that broke became the first in the Western Hemi- however, it was Reverend Furness whom longstanding barriers between faiths, sphere with two Jewish congregations. Gratz described as “our favorite orator.” created a fresh sense of aesthetics, explored Predating the founding in 1795 of the Her correspondence mentions regular new subjects and methods for education, Ashkenazi Rodeph Shalom was Mikveh visits and conversations with the rever- and worked to achieve their vision of a Israel’s establishment by Sephardi Jews end and his wife. She and other members more just, equal and enlightened society. (those with roots in Spain and Portugal) of Philadelphia’s Jewish community regu- This Philadelphia story is not wholly in 1740. larly enjoyed Furness’ oratory by attending unique in post-Civil War America. The In the 1830s Philadelphia’s Jews services at First Unitarian. nation’s most liberal religious groups— “Americanized” their congregations with In 1831 Thomas Sully—considered the Reform Jews, Unitarians and members the introduction of sermons, use of the preeminent American portraitist of his of the religious but nontheistic Ethi- term “minister” for prayer leaders, and day—painted three portraits of Gratz. The ogy and denomination, and public gather- protested Russian oppression of Poland and ing in church for prayer. Nonetheless, in its people. testimony to his high regard for Emerson as The Russian government responded by a friend and guide, Furness was a founding jailing Jastrow for three months in 1862 member of the Transcendentalist group and and then deporting him to Germany. identified with the philosophy throughout Jastrow became a cause célèbre in the his life. Jewish communities of Europe and the Furness’ tolerance, intellectual curios- United States. ity and goodwill extended beyond Unitar- Rodeph Shalom’s congregants ianism and even outside of Christianity. persuaded the acclaimed yet beleaguered He respected Jews as the people of scrip- Jastrow to leave his native Germany. ture and as contemporary individuals with He arrived in Philadelphia and Rodeph whom he socialized and shared intellec- Shalom’s pulpit in 1866.