Sacred Fragments: Recovering Theology for the Modern Jew (Paperback)

by Neil Gillman (Author)

Editorial Reviews

From Library Journal
This is an imposing overview of contemporary Jewish theology for modern Jews. Based on courses that Rabbi Gillman taught at the Jewish Theological Seminary, it offers a lucid account of current Jewish religious beliefs and doctrines across the entire spectrum, from supernaturalist Orthodoxy on the right to naturalist Reconstructionism on the left. Key topics such as God's existence, revelation, theodicy, religious authority, ritual, prayer, and eschatology are fascinatingly explored. Gillman's own views, which favor a middle-of-the-road existentialist approach, do not preclude objective analyses of differing viewpoints. Excellent detailed bibliographies further enhance the value of the book. Directed to questing lay readers, this brilliant exposition of Jewish theology should satisfy the needs of readers wanting to transcend the facile popular approach exemplified by Harold Kushner's books. A major effort that cannot be recommended too highly for all Judaica collections.
- Robert A. Silver, Shaker Heights P.L., Ohio
Copyright 1990 Reed Business Information, Inc. --This text refers to an out of print or unavailable edition of this title.

Product Details

• Paperback: 296 pages
• Publisher: Jewish Publication Society of America (August 1992)
• Language: English
• ISBN-10: 0827604033
• ISBN-13: 978-0827604032
• Product Dimensions: 8.9 x 5.9 x 0.8 inches
• Shipping Weight: 14.4 ounces (View shipping rates and policies)
• Average Customer Review: 4.5 out of 5 stars See all reviews (6 customer reviews)
• Amazon.com Sales Rank: #62,846 in Books (See Bestsellers in Books)

Customer Reviews

Most Helpful Customer Reviews

20 of 21 people found the following review helpful:

5.0 out of 5 stars Excellent survey of modern Jewish theosophy, August 10, 1998

By A Customer

Gilman provides an excellent, scholarly introduction to modern Jewish thought on the topics that everyone wonders about, but few contemporary Jewish thinkers take the time to explore: how do Jews begin to think about G-d; how do Jews understand revelation, divine authority, and the human response to the Divine?

Gilman's exploration of these subjects is broad-ranging and well-documented, drawing on sources from within the Jewish tradition as varied as Moses Maimonides to A.J. Heschel, from Samson Raphael Hirsch to Mordechai Kaplan. Gilman's methodology derives heavily from the modern Western analytical philosophical tradition (for example, it might be helpful for the reader to be previously familiar with basic philosophical questions of epistemology, ontology, ethics and metaethics, and so on). Most importantly, Gilman provides his readers with the opportunity to explore their own thoughts on these important questions of Jewish belief, and allows them to see where t! heir thoughts fall along the spectrum of Jewish thought throughout the ages--a chance for the modern Jew to collect and regain the "sacred fragments" of the title.

Sacred Fragments is eminently readable from a lay standpoint and provides an excellent point of embarkation for further study, alone or (even better) in a study group format.

12 of 12 people found the following review helpful:

5.0 out of 5 stars An Excellent Introduction to Modern Jewish Theology, May 12, 2002

By	dougrhon "dougrhon" - See all my reviews

Judaism is about more than ritual, law and observance. It is also about God and His relationship with humanity. In this excellent book, Rabbi Gillman, chair of the philosophy/theology department at the Jewish Theological Seminary (which ordains COnservative Rabbis) writes a lucid introduction to this complex subject that is fully accessible to lay persons with no Jewish background (although a little knowledge of philosophy will help) Besides surveying all the major trends in Jewish theological thought from re-constructionism to Orthodox literalism, Gillman gives the reader his own views. Gillman attended the seminary during the waning years of Mordechai Kaplan's influence and during the hay day of the influence of Abraham Joshua Heschl. Heschl, who was essentially an hasid at a modern seminary took a decisively mystical and yet thoroughly modern approach to Jewish theology. Heschl's approach is most definitevely set forth in his classic "God in Search of Man." This book is difficult reading. Gillman summarizes it in much simpler, easier language. Heschl's approach can be summed up by his famous saying that "As a record of revelation, the whole bible is Midrash." In essence, Heschl and Gillman view the revletion at Sinai as something which happened for sure but not in the manner set forth in the bible. Because God's essence is beyond description or even human understanding, the bible necessarily filters that experience through the eyes of man. Thus, paradoxically, the fact that belief in God and His majesty defies rational explanation is the very essence of what makes it possible for modern man to believe in Him. Because while I cannot believe that God sits on a throne and opens a book every Rosh Hashanah, I can accept this as a metaphor for the nature of God which I cannot begin to comprehend. This very mysticism makes belief possible for modern man. Heschl really changed conservative theology after he came to the seminar in the 50's. His non-rational mystical approach was the precise opposite of what Mordechai Kaplan had taught for decades. Heschl's arrival made Kaplan's departure for the Reconstructionist movement inevitable. Heschl died young but his influence lives on through Gillman. This book will be of interest to any Jew or non-Jew interested in a truly modern approach to God and revelation. I also recommend Heschl for the truly adventurous. He was a great thinker and a poetic writer who will be remembered as one of the Jewish giants of the 20th century.

6 of 7 people found the following review helpful:

4.0 out of 5 stars Fine Survey of Jewish Theology, November 29, 2004

By	Neal J. Pollock (VA USA) - See all my reviews (TOP 500 REVIEWER)    (REAL NAME)

Gillman has written a very readable book that covers a lot of ground. He provides analysis and descriptions of the views of many influential thinkers in this area including: Martin Buber, Franz Rosenzweig, Mordecai Kaplan, Richard Rubenstein, et al. The author also includes certain non-Jewish influences such as Paul Tillich. The book is well organized with a heavy emphasis on mythology. It includes extensive chapter references and recommendations for further reading and study. It is a winner of the National Jewish Book Award from the Jewish Book Council. It is a great way to start an enquiry into Jewish theology. It even includes a few references to Jewish mysticism and Lurian Kabbalah. The dearth of such references or considerations is not as puzzling as it may seem. Though Gillman is a big fan of Heschel (who also taught at the Jewish Theological Seminary = JTS) who is considered to be mystical, the influence of Kabbalah at JTS is quite small nevertheless. Also, Kabbalah has very limited influence upon Rabbinical Conservative Judaism. This is unfortunate because many of the theological dilemmas presented in this book could be explained through Kabbalah. Admittedly, Kabbalah is not very organized and one would need to pick and choose amongst its methods, concepts, doctrines, etc. Additionally, while frequently referring to mythology (and overdoing this by stating that scientific models are myths), he doesn't mention Joseph Campbell. Furthermore, while Judaism (as virtually all living religions) has been syncretic (borrowed ideas etc. from other religions and philosophies--e.g. Maimonides and Aristotle), Gillman does not invoke any useful concepts (e.g. Karma and Reincarnation) to help with his many theological problems. Strangest of all, though he references the great Philosophy of Science classic (Kuhn's "Structure of Scientific Revolutions"), he virtually ignores scientific explanations and approaches applicable to his stated theological problems and challenges. To ignore this wealth of possibility leaves one with a sense that Gillman has raised more questions than he's answered. Indeed, he directly implies this in his wonderful Afterward in which he presents a methodology and recommendations for developing one's own personal theology. This book, as stated, is meant as an introduction to the creation of modern theology based upon the thinkers of the past.