Does Conservative Judaism Have a Future?

I don't know Rabbi Dana Evan Kaplan, but I like the way he thinks.

Rabbi Kaplan recently wrote a compelling and thought-provoking column about the challenges facing his movement, American Reform Judaism (you can read his column in its entirety at http://www.forward.com/articles/135476/#ixzz1EVN06X92).  Last July my RLI colleagues and I were sitting around our Friday night Shabbat tables at the Shalom Hartman Institute waiting for Kiddush to be recited.  One of my Reform colleagues shouted at me, "Jacob, we're the movement that's kicking your movement's butt!"  I don't quite recall what prompted the epithet that was said in jest.  I do remember every one laughing at my challenge to him to "step outside."  Implicit in my colleague’s comment was the contention that the Reform movement is in its ascent at the expense of a Conservative movement that is in its sharp descent.

Rabbi Kaplan argues that the days of such triumphalism in the Reform movement are over; Reform Judaism is facing a significant challenge to its survival as a viable, liberal Jewish stream.  The challenge, he claims, isn't related to structure (e.g. the efficient management of movement institutions like the Union for Reform Judaism) but rather theology.  It’s Reform Judaism’s theological principal of autonomy, or more specifically the movement’s extreme application of autonomy [my paraphrase] that’s jeopardizing Reform Judaism’s future.  The most prescient point of Rabbi Kaplan’s essay is found near its conclusion:

“One might think that most people would prefer a congregation that allows each member to find his or her own comfort level rather than one that requires all sorts of obligations, theological as well as ritualistic. That is not necessarily true.

Yes, many potential members are deterred by high upfront demands. But for those who join, the commitment is much greater. Since most of the members in a demanding congregation are deeply committed and religiously active, the collective religious experience is much more fulfilling. . . .There is a devil’s bargain being made between an often self-satisfied leadership and a mostly apathetic laity. Many Reform synagogues have large numbers on the books but few active participants. This unhealthy situation cannot continue indefinitely. We are now seeing the consequences of the benign neglect that has been plaguing Reform Judaism for many years.”

I’m sure that Rabbi Kaplan will have both his supporters and detractors.  Some will claim that he is right on the mark, others will accuse him of heresy, of betraying Reform Judaism’s big tent approach to Jewish life in North America.  As a Conservative Rabbi I’m not qualified to speak for what’s best for the Reform Movement, nor would it be appropriate for me to do so.  I do, however, believe that Rabbi Kaplan’s cogent argument is applicable to the movement to which I have dedicated my life to perpetuating and serving – Conservative Judaism.

As a liberal, non-Orthodox Jewish stream Conservative Judaism runs the risk of seeking to remain relevant by positioning itself as a slightly more traditional version of Reform.  This approach is an affront to both movements.  I value Reform Judaism as a valid, legitimate path for those Jews who are intellectually unwilling to subscribe to a halakhic expression of Judaism, and I deeply respect and admire my Reform colleagues for their service to God and the Jewish people. 

Any attempt to make Conservative Judaism appear to be like Reform Judaism would undercut the raison d’être of the Conservative movement; the idea that Conservative Judaism best exemplifies a classical rabbinic expression of Judaism, a Judaism which embraces both halakha and modernity.

Rabbi Kaplan’s message should also resonate with those of us affiliated with the Conservative movement. If we want to stem the flight of Conservative Judaism’s “best and brightest” to Modern Orthodoxy – Conservative Jews who grew up in the movement (i.e. those who raised in Conservative synagogues, were active in USY, attended Camp Ramah, and were involved in KOACH on college campus) and are Conservative in terms of their theology but look to the Orthodox world for a like-minded observant community – we need to challenge our congregants to aspire to live by the core values that define what it means to be a Conservative Jew.  

We do have standards and practices that define who we are and we shouldn't be embarrassed or feel the need to apologize for that.  Fair minded and thoughtful people respect and are more likely to affiliate or remain with a group that they perceive has ethical and intellectual integrity.  There is truth to the notion that a congregation or a movement that demands and expects creates more committed and invested members. If Conservative Judaism competes for “market share” by adopting a theological approach that in essence says, “We can be everything to everyone” will we tragically become “nothing to no one.”  If that happens we don't deserve to survive.