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Essays Enriching Theological Discourses

"Religion and Morality," Edited
by Gene Outka and Jahn P.
Reeder, Jr. Garden City, N.Y.
Anchor Books, 1973. 448 pp.

A Review
By ALLEN A. WARSEN
The volume, a collection of
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13 essays, divided into three
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parts, discusses various as-
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pects of religion and mor-
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As it is customary with
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philosophers, the essayists at
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first endeavor to define their
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subject matter. However,
they have difficulties agree-
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ing on a definition. They re-
Edith Eckstat, R.E.
ject, for example, as too
and
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simple the definition "moral-
Albert
Wolgin,
R.E.
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ity is concerned with the re-
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lationship of man to man and
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religion with the relationship
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of man to some higher power
or idea." Instead, they try to
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explain morality and religion
by means of charts or guides
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resembling family trees. The
Agency
moral guide, among its more
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than thirty divisions and sub-
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divisions, includes concepts
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Don H. Appel and .Ben Roggin
such as superiority, legiti-
macy, truth, respect. The re-
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ligious guide titled "Recon-
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structive Concept of Religion"
lists among its components
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of human conduct, cosmology,
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rituals. The moral-religious
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guide, consisting of 40 plus
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items and sub-items, contains
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the concepts autonomy, ulti-
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impersonality.
GLOBE PARCEL macy,
However, other philoso-
phers and anthropologists
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view definitions of religion
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and morality in a different
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light. Thus the anthropologist
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Christoph von Furer-Haimen:'
1 dorf (quoted in the text) in
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//app% \('ie ) ear
his "Morals and M e r i t"
CHARLES M.
GEORGE W. GRAY I writes, "Philosophers are not
agreed on the definition of
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morality,
and no sensible an-
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thropologist
will want to in-
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trude into a debate in which
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the best brains of the past
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50 or 60 generations have
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been engaged without reach-
ing a definite conclusion."
In this connection, it is well
to remember that the Bible
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dealing almost exclusively
with faith and ethics, provide
no definitions of religion and
I Happy New Year to Our Relatives and Friends-1 morality. As Louis Jacobs,
"Lecturer in Talmud, Leo
I
I Baeck College; Rabbi of New
London Synagogue; formerly
Wool and Cotton Rags
Tutor in Jew's College, Lon-
1 1947 E. Kirby
923-6400 I don," in his penetrating essay
I--
"The Relationship between
•
•
Religion and Ethics in Jewish
Thought" remarks,
"As in every other investi-
gation of a great Jewish
theme it must begin with the
Bible, the source book of the
8170 LIVERNOIS
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Jewish faith, but the biblical
•
•
•
writers were not systematic
* * ** * * **.*** * * * * *
philosophers, so that it would

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be futile to examine the Bible
in order to discover any kind
of direct treatment of the
relationship between religion
and ethics. There are in fact,
no words for these concepts
in classical Hebrew. What
Zangwill said of the Rabbis
of the Talmud is true of the
biblical authors — they were
the most religious of men but
had no word for religion. Nor
had they a word for ethics."
Infinitely more interesting
than the hair-splitting dis-
courses on definitions is the
discussion on the command
Love Thy Neighbor built
around the Hillel haggadah.
According to the talmudic
tale (Sabbath 31A) "a pros-
pective convert to Judaism
approach Hillel requesting
the sage to teach him the
Torah while he stood on one
leg. Hillel replied: "That
which is hateful unto thee do
not do unto thy neighbor.
This is the whole of the Tor-
ah. All the rest is commen-
tary, go and learn."
Rashi, the great biblical
and talmudic commentator,
interpreted Hillel either as
commenting on the Torah's
ethical teachings or meaning
God by "thy neighbor."
More elaborate, in the
judgement of Louis Jacobs,
are Isaiah Horowitz's com-
ments on the same subject.
In "The Two Tablets of
Stone" Horowitz writes,
For if he loves his
neighbor as himself how
much more will he love God
who loves him with an un-
qualified and true love, who
is Lord of the universe and
to Whom all belongs, blessed
be He. So you see that the
command "and thou shalt
love thy neighbor as thyself"
is the leg unon which the
whole world stands. So you
see that "and thou shalt love
thy neighbor as thyself"
brings about "thou shalt love
the Lord thy God."
It should be noted that each
of the essayists approach the
subject of religion and mor-
ality from a different point
of view. For instance, Prof.
R.M. Hare of Oxford Univer-
sity in his essays "The
Simple Believer" considers
himself a Christian, although
he rejects doctrines such as
transubstantiation and im-
maculate conception. His
position almost coincides with
that of the humanists. Never-
theless, he vehemently re-
jects humanism. He declares,
"Therefore, I would say at
present, though it is certain-
ly possible for a person who
holds views like mine to be
called a humanist, it is not
necessary. And perhaps it
might be misleading. For
"humanist" is an even vaguer
term than "Christian" (it
often means "non-Christian,
non-Muslim, non-Jew, non
Hindu, etc.," and has no posi-
tive content of its own) ; and
on the other hand it is some-
times used to describe posi-
tions from which I should
strongly dissent (for example,
the view that humanity is the
only prover object of Wor-
ship)."
The collection of essays
"Religion and Morality," in
the opinion of this reviewer,
is not intended for the aver-
age layman, unless he is ac-
quainted with the labyrin-

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thine byways and pathways
of philosophic speculation.
The essays were written by
and for theologians and phil-
osophers.

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