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An Exploration of Humanistic Judaism and Its Quest to Retain Jewish Culture and Tradition

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An Exploration of Humanistic Judaism and Its Quest to Retain Jewish Culture and Tradition An exploration of humanistic Judaism and its quest to retain Jewish culture and tradition Fortunato Moreira dos Santos Neto orcid.org/0000-0001-9413-8243 Thesis submitted for the degree Philosophiae Doctor in Apologetics at the North-West University in co-operation with Greenwich School of Theology Promoter: Dr Ron G. Galloway Co-promoter: Dr Antoine Fritz Graduation: May 2019 Student number: 26980304 i Abstract This research evaluates, from a historical perspective, the doctrine and ethics of the new movement known as Humanistic Judaism, which was founded in America in 1963 by Rabbi Sherwin T. Wine (1928 – 2007). The thesis examines the theology, doctrines, ethics and ritual celebrations of the movement. The study examines the non-theistic structure of Humanistic Judaism, which places humanity at the centre of its ethical and spiritual belief systems. The thesis demonstrates that this new movement provides secular and humanistic Jews with connections to their culture, history, and religious celebrations that reflect their traditions without binding them to theistic beliefs. The research includes fieldwork in the United States, a visit to the headquarters of Humanistic Judaism, and discussion with key figures to gather material. The study concludes that the organisational structure of Humanistic Judaism as a movement very much resembles that of any other theistic institution in that it offers its followers leadership, fellowship, doctrines, ethics and ritual celebrations. This thesis also examines the question of whether this movement is a genuine form of Judaism. No one has previously presented in a single work the history and development of Humanistic Judaism together with a critique from an evangelical Christian perspective. Key Words Humanistic Judaism, agnosticism, assimilation, atheism, humanism, Judaism, pluralism, secularism, spirituality, theism. ii ACKNOWLEDGEMENTS This work has been possible because of some amazing people who guided me and instructed me. Without them I would not have been able to accomplish it. I would like to cite Miss Irene Delloyd, a great educator who gave me very sound advice on how to achieve my objectives for my PhD, Dr Ronald Gordon Galloway, my supervisor who also became a good friend, Dr Antoine Fritz, my second supervisor, and Dr Stuart Rochester, who edited my work. These three men went beyond their responsibilities in order to help me. In addition, Mrs Peg Evans, who was my first contact with GST/NWU, from the beginning has been very encouraging and always available on the phone for chat and practical advice. Mrs Tiene Buys has faithfully helped me with all the paper work and guided me through them step by step. It has been a wonderful experience to study for a PhD under the guidance of GST/NWU. I received all the support I needed, and the standard is exceptional. This thesis is dedicated to my very best friend Mr Keith Evans, who has truly encouraged me throughout my work. He is an example of dedication and inspiration. He is a faithful soldier of the gospel and is always willing to serve the Lord and his people. iii Table of Contents Chapter 1 INTRODUCTION 1 1.1 Title 1 1.2 Background and Problem Statement 1 1.2.1 Background 1 1.2.2 Problem Statement 4 1.3 Aim and Objectives 4 1.3.1 The Aim 4 1.3.2 Objectives 4 1.4 Central Theoretical Argument 5 1.5 Methodology 5 1.5.1 What are the Questions the Study will Address? 6 1.5.2 Why do they Matter? 6 1.5.3 How Widespread and How Serious is the 6 Question Being Researched? 1.5.4 How Can Individuals Contact the Researcher if 6 they Wish to Make Enquiries or Complain? 1.5.5 How will the Study’s Findings be Used? 6 1.5.6 If there are any Hoped-for Benefits, What might 7 these be? 1.6 Structure of the Thesis 7 Chapter 2 8 THE HISTORY OF HUMANISTIC JUDAISM 8 2.1 The Founder 8 2.2 Wine’s Education 9 2.3 Wine’s Religious Formation 11 2.4 Towards the Rabbinate 12 2.5 Work as a Chaplain in Korea 13 2.6 Back in America 14 2.7 Samples of the Newspaper Coverage About Rabbi 16 Wine and His New Teachings 2.8 The Birmingham Temple 27 iv Table of Contents, continued 2.9 The Expansion of the Jewish Humanistic Movement 30 Chapter 3 37 HUMANISTIC JUDAISM: DOCTRINES AND ETHICS 37 3.1 Doctrine and Theology 37 3.2.1 God: Providence, Revelation and Prayer 37 3.2.2 The Torah 40 3.2.3 Creation/Evolution 42 3.2.4 Creation of Humanity 44 3.2.5 Supremacy of Free Will 45 3.2.6 Good and Evil 46 3.2.7 Life After Death 48 3.2.8 Jewish People, Judaism, Jewishness and Israel 49 3.3 Ethics 53 3.3.1 Euthanasia 54 3.3.2 Intermarriage 55 3.3.3 Family 57 3.3.4 Sexual Orientation 58 3.3.5 Feminism 60 3.3.6 Abortion 62 3.3.7 Organ Donation 62 3.3.8 Ecology 63 3.4 Religion 64 Chapter 4 67 HUMANISTIC JUDAISM’S BID TO PRESERVE JEWISH 67 CULTURE APART FROM RELIGION 4.1 Traditional Holidays 69 4.1.1 Rosh Hashanah and Yom Kippur 69 4.1.2 Sukkot, Hanukkah, Pesakh 70 4.1.3 Purim, Tu BiShvat, Shavuot 74 4.1.4 Yom Hashoah, Yom Ha’atsmaut 77 4.1.5 Shabbat 79 v Table of Contents, continued 4.2 Humanistic Holidays 81 4.2.1 New Year’s Day (January 1st) 82 4.2.2 People’s Day Service (May 1st) 82 “Contents (continued)” 4.2.3 Humanism Day (June 21st) 83 4.2.4 World Day Service (November 1st) 83 4.2.5 Thanksgiving Day Service 84 4.3 Life Cycle 84 4.3.1 Birth 85 4.3.2 Bar Mitsva and Bat Mitsva 87 4.3.3 Marriage 88 4.3.4 Death 91 Chapter 5 96 THE QUEST TO FILL THE SPIRITUAL AND SOCIAL 96 VOID OF ATHEISM 5.1 Atheistic Theology 96 5.2 Humanistic Judaism and its Religious and Social 104 Structures 5.3 Connection Between Judaism as Religion and 111 Judaism as Civilisation 5.4 Paradox: Spirituality Within Humanistic Judaism 116 5.4.1 Theistic Spirituality 119 5.4.2 Humanistic Spirituality 121 Chapter 6 126 AN EVANGELICAL CRITIQUE 126 6.1 A Biblical Perspective on What Happened to Israel 127 When She Stopped Following YHWH 6.2 Theological Contortion and the Feasts and Festivals 135 of YHWH 6.3 Science, the Feasts and God 135 vi Table of Contents, continued 6.4 The Serious Consequences to Israel When Central 138 Pillars of Judaism were Removed 6.5 Was Secularisation the blessing that preserved 140 real Judaism as Humanistic Judaism Claims? 6.6 Humanism and its Disservice to Society seen from 144 a Christian Analysis and Perspective “Contents (continued)” 6.7 Theistic Ethics versus Humanistic Ethics and 151 Atheistic Ethics in General Chapter 7 157 CONCLUSIONS 157 Bibliography 168 vii Chapter 1 INTRODUCTION 1.1 Title An Evangelical Reflection on Humanistic Judaism and its Quest to Retain Jewish Culture and Tradition 1.2 Background and Problem Statement 1.2.1 Background This study explores a new movement called Humanistic Judaism and examines its implications from an evangelical perspective. This fits well within the field of apologetics because the thesis embraces the need to rightly represent Humanistic Judaism before offering any kind of critique from an evangelical perspective or any other. By apologetics is meant both a defence and promotion of the Christian faith either through direct argument, clarification of misconceptions, and comparisons and contrasts that show the negative implications of differing worldviews and positive implications of the Christian faith. As an accurate picture of Religious Humanism gradually unfolds, chapter by chapter, a fair and honest critique from an evangelical perspective is appropriate. An interest in atheistic Judaism arose during my studies for a first degree in theology in Brazil. However, the non-Jewish approach to explain Jewish atheism did not answer the many questions that arose. A search for a Jewish understanding of Jewish Atheism led to Humanistic Judaism. This, in turn, led to extensive research and an ever-deepening understanding of its nature and rationale. Humanistic Judaism was born under the vision and guidance of an ordained Reform Rabi, Sherwin T. Wine. Its atheistic philosophy offers a completely different approach to Judaism than is proposed by other branches, such as Orthodox, Conservative, Reconstructionist or Reform (Adler, 1965:27). One of the places to search for information on the movement is Detroit and a visit provided an excellent opportunity to gather material for this thesis, but also 1 to see things directly. A visit to the Birmingham Temple and the Institute for Humanistic Judaism enabled free access to the library and this was crucial because much of the earlier material is out of print and cannot be found easily elsewhere. An opportunity to sit in on some of the teaching sessions in the Birmingham Temple proved an added benefit, enabling some understanding of how their educational programme works. Also, the opportunity arose to learn about some of the rituals within Humanistic Judaism and even to be present at a Jewish Humanistic Funeral Service and note its resemblance to a Christian Funeral Service in terms of format, though not of content. An interest in Humanistic Judaism and Judaism in general has motivated visits to other places as well, enabling a better understanding: for instance, Holocaust memorials, art galleries and locations where films and debates can be viewed. A visit to Israel made it possible to learn from American Jews, British Jews, Brazilian Jews, Israeli Jews, Tunisian Jews, and from other different nationalities.
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