How the 19th Century Saw “Spirituality” Begin to Compete with “Religiosity”

In The Religious Revolution, Dominic Green argues that “modern spirituality”—as opposed to more traditional religion—came into being in the second half of the 19th century. Green draws a line that runs from such figures as Ralph Waldo Emerson and Friedrich Nietzsche to the situation in the U.S. today, where ever-fewer people attend church but very large numbers practice yoga or believe in reincarnation. John Wilson writes in his review:

Green tells us, “I call the modern transformation of inner life the Religious Revolution,” and what he means by that includes much more than clichés about “spiritual but not religious.” Consider the concluding paragraph of the prologue: “This [that is, the period between 1848 and 1898], is the age of the Religious Revolution. It is also the age of science and race. This is the age of the Religious Revolution because it is the age of science and race.” Hence a book that includes Charles Darwin and Theodor Herzl.

Much as I learned from Green’s book and delighted in it (“The summer sensations of 1884 were the slow martyrdom of General Gordon at Khartoum and two images of feminine power, anonymous, mysterious, and dressed in black”), I couldn’t help but brood about the way he simply leaves out all sorts of things that might seriously complicate or even disable his thesis. After all, the 50-year period that he focuses on saw the explosive growth of Christian “foreign missions.” While Green mentions missionaries here and there in passing, one would hardly guess from his account the long-term impact of the missionary enterprise. If we are going to talk about “modern spirituality,” don’t we have to include the experience of Christians today in Africa and China and South Korea and Latin America (for instance) alongside that of the one in three Americans allegedly believing in reincarnation? And what about Islam in the 21st century?

Please don’t suppose that I am at all idealizing these religious communities, any more than I would idealize my own (evangelical!) Christian community here in the United States. But they are indisputably examples of “modern spirituality” that differ markedly from those Green prefers to highlight.

Read more at National Review

More about: American Religion, Ralph Waldo Emerson, Spirituality, Theodor Herzl, Yoga

 

It’s Time for Haredi Jews to Become Part of Israel’s Story

Unless the Supreme Court grants an extension from a recent ruling, on Monday the Israeli government will be required to withhold state funds from all yeshivas whose students don’t enlist in the IDF. The issue of draft exemptions for Haredim was already becoming more contentious than ever last year; it grew even more urgent after the beginning of the war, as the army for the first time in decades found itself suffering from a manpower crunch. Yehoshua Pfeffer, a haredi rabbi and writer, argues that haredi opposition to army service has become entirely disconnected from its original rationale:

The old imperative of “those outside of full-time Torah study must go to the army” was all but forgotten. . . . The fact that we do not enlist, all of us, regardless of how deeply we might be immersed in the sea of Torah, brings the wrath of Israeli society upon us, gives a bad name to all of haredi society, and desecrates the Name of Heaven. It might still bring harsh decrees upon the yeshiva world. It is time for us to engage in damage limitation.

In Pfeffer’s analysis, today’s haredi leaders, by declaring that they will fight the draft tooth and nail, are violating the explicit teachings of the very rabbis who created and supported the exemptions. He finds the current attempts by haredi publications to justify the status quo not only unconvincing but insincere. At the heart of the matter, according to Pfeffer, is a lack of haredi identification with Israel as a whole, a lack of feeling that the Israeli story is also the haredi story:

Today, it is high time we changed our tune. The new response to the demand for enlistment needs to state, first and foremost to ourselves, that this is our story. On the one hand, it is crucial to maintain and even strengthen our isolation from secular values and culture. . . . On the other hand, this cultural isolationism must not create alienation from our shared story with our fellow brethren living in the Holy Land. Participation in the army is one crucial element of this belonging.

Read more at Tzarich Iyun

More about: Haredim, IDF, Israeli society