Responding a HuffPo column by Rabbi Eric Yoffie (former President of the Union for Reform Judaism) entitled "The Self-Delusions of Secular Jews", Leonard Fein and BJPA Director Steven M. Cohen pen a defense of secular/cultural Judaism, also in the Huffington Post. Excerpts:

Secular Jews, Yoffie claims, regard themselves as "people of reason and not of faith, as champions of modernity rather than slaves to some concept of God or other outmoded patterns of belief." They seek to "throw off the oppressive power of the past."... Yoffie's description of so-called secular Jews rather closely mirrors the tradition of Reform Judaism....

True, some cultural or secular Jews can be dismissive of faith, if by faith we mean God-oriented belief. But nothing prevents honorable people from adhering to a faith pointed in other directions. One may, for example, have faith in the improvability of humankind, or in progress as the underlying cadence of the universe...

In our experience, secular Judaism is very far from withering, much less dying. Quite the contrary: A large number of Jews find Jewish identification and involvement in an entirely comfortable mode even if it is, in their view, more cultural than religious. Indeed, asked about how they define themselves in a national survey of American Jews sponsored by the Workmen's Circle and conducted by Steven M. Cohen and Samuel Abrams, just 13 percent checked "to a great extent" when asked whether they were religious Jews. By contrast, slightly more - 16 percent -- called themselves secular Jews, and a hefty 36 percent saw themselves as cultural Jews...

Yoffie wants us to believe that "values such as social justice, hospitality and mentschlichkeit (decency) ... are grounded in the sacred texts of Jewish religious tradition and ... have endured solely because of the authority that the religious tradition imposes." He does not recognize that by now these values have momentum on their own, that their derivation may be interesting to historians and theologians, but are of very little interest to their practitioners, including the thousands of Jewish social activists who champion the social and economic justice causes of labor, civil rights, peace, freedom, human rights, feminism and, most recently, environmentalism.

Yoffie complains that these allegedly faithless secular Jews continue to assemble in synagogues and to undertake acts of family life and communal celebration that are either explicitly religious or that radiate with the power of deep faith. Indeed, he may be drawing upon his familiarity with his own Reform movement. In the same survey we find that of those identifying as Reform, just 6 percent (6 percent!) see themselves as religious Jews "to a great extent." Among the same Reform Jews three times as many (18 percent) see themselves as secular, and nearly seven times as many (41 percent) call themselves cultural Jews.

The self-ascribed definitions as religious, cultural and secular blend into one another. Most who see themselves as at least somewhat religious also see themselves as equally cultural. In fact, about 40 percent of all American Jews call themselves both at least somewhat religious and at least somewhat cultural. These blurry and fuzzy patterns stand in stark contrast with Yoffie's binary view of the world, one which sharply divides the faithful from the faithless...

One wonders if Yoffie has taken to relating to cultural and secular Jews the way Orthodox Jews have often related to Reform, asserting a claim to authentic Torah-true Judaism and dismissing the distinctive virtues of the stubbornly ignorant and resistant others. Just as some Orthodox leaders can't let Reform Jews be Reform, Rabbi Yoffie can't let cultural Jews be cultural.

Yoffie wants to make claims about Judaism's authentic roots. We prefer to give primacy to Judaism's wonderfully varied branches. One of those branches is Reform Judaism, Yoffie's obvious favorite; but just as assuredly, another is secular or cultural Judaism. And it is a great pity that Yoffie cannot being himself to acknowledge the authenticity of that sensibility, much less its transcendent (shall we say, religious?) quality. And it is an even greater pity, if not irony, that one of the most articulate and compelling advocates of religious pluralism cannot bring himself to celebrate the virtues and distinctiveness embodied in pluralistic cultural and secular approaches to being Jewish not only in America, but in Israel and the world as well.

 Read the entire piece here.

BJPA publications by Leonard Fein.

BJPA publications by Steven M. Cohen

BJPA publications by Eric Yoffie