When it comes to the issue of gay marriage, the Jewish Theological Seminary blinked and gave way to society’s shifting mores. So one must ask the question: Should we guide religion, or should religion guide us?

The ongoing battle over redefinition of marriage threatens to shatter a long-standing, popular approach to personal faith and biblical morality.

For several generations, most Americans have embraced what could be described as the Goldilocks attitude toward religion: affirming faith choices that seemed not too soft but not too hard, not too hot but not too cool. Majorities viewed easy-going moderation and comforting compromise as the religious path that counted as "just right."

Conservative Judaism — the "middle branch" of the ancient faith — always exemplified the "Goldilocks" orientation with its emphasis on the "sweet spot" between stringencies of Orthodox observance and the anything-goes adaptability of Reform. But just before Passover, the Conservative movement's flagship institution, The Jewish Theological Seminary (JTS), announced a controversial decision highlighting the painful contradictions of middle way religions.

Following the findings of an expert panel filed last December, JTS signaled its intention to accept openly gay candidates for the rabbinate and to raise no objection to their involvement in same-sex commitment ceremonies. For a movement that still stresses time-honored standards of Sabbath observance and kosher food, this represents a stunning break with tradition. A spiritual leader proudly, publicly promoting consumption of pork would never fit in with the Conservative rabbinate, but this same denomination now will sanction rabbis who call unblushing communal attention to their personal practice of sexual relations that the Torah describes as "abomination."

Following the written word

For more than a hundred years, The Jewish Theological Seminary and Conservative Judaism have prided themselves on honoring biblical and Talmudic texts, while applying more flexible principles of interpretation than their Orthodox colleagues. Unfortunately for today's leaders, there is little wiggle room on biblical insistence on male-female marriage. Not only does Leviticus (part of the Torah that's sacred to all Jews) specifically prohibit lying "with a man as one lies with a woman" (18:22) but the description of the very first marriage (between Adam and Eve) makes clear that the ultimate union of two souls requires partners of opposite genders. When the Torah (Genesis 2:24) says a man will "cling to his wife and they shall become one flesh," it's not just referring to an emotional or erotic relationship, but the unique ability of a male-female couple to fuse in the creation of children.

Religious liberals in Christian as well as Jewish denominations call it hypocritical to focus on biblical definitions of marriage or sanctions against homosexuality, while readily disregarding so many other rules from Scripture. Despite Old Testament references, they note, most people don't marry multiple wives today, or employ slave-like indentured servants in our homes, or avoid eating shellfish. But the Bible merely permitted polygamy and indentured servitude in certain circumstances, never commanding those practices for everyone. In Jewish law, male-female marriage, on the other hand, is a mitzvah — an obligation, a commandment. And to this day, Conservative Judaism still doesn't sanction shrimp.

As recently as 1992, the committee of leading Conservative legal scholars found that Jewish law clearly prohibited same-sex commitment ceremonies and admitting homosexuals to rabbinical seminaries, but public pressure — not some startling discovery of ancient text — forced adjustment to 21st century trends. Arnold Eisen, chancellor-elect of The Jewish Theological Seminary, declared: "The decision to ordain gay and lesbian clergy at JTS is in keeping with the longstanding commitment of the Jewish tradition to pluralism.

Pluralism means that we recognize more than one way to be a good Conservative Jew, more than one way of walking authentically in the path of our tradition."

In other words, he now embraces moral relativism in its modern-day "let's not be judgmental" garb and abandons the traditional role of religion to command or at least suggest clear standards for human behavior and intimate relationships. Jonathan Sarna, professor of American Jewish history at Brandeis University, justified this new direction by suggesting that Conservative Judaism couldn't survive without it. "A movement that wants to attract a younger generation of disaffected Jews had no choice but to make this decision," he told The New York Times. Continued...