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attached at all to the terms Orthodoxy and Reform, as applied to Jews of to-day, they must refer to something else, or rather something more than is implied in a strictly etymological interpretation of the word "reform." Reform in this sense has been carried out long ago, if not in practice, at least in theory. The abuses against which the pioneers of the Reform movement fought, have ceased in all intelligent Jewish communities at least. and in unintelligent congregations they still continue without regard to the length or shortness of the prayers, whether an organ has been introduced or not. But apart from this, it may safely be asserted that there is no congregation in this country, at all worthy of the name, that has not modified its forms to some extent during the past forty years. Absolute Conservatism does not exist, and as far as America is concerned, the introduction of organs and family pews, or even the hat question no longer forms the distinguishing mark between Orthodoxy and Reform, certainly not between Conservatism and Radicalism. It is entirely unnecessary to work one's self up to an uncontrollable pitch of excitement to take up the cudgel for Reform in the narrower sense. There is no call for attacking a dead giant. It certainly does not require much courage or great abilities. No! I hold that if there be any differences dividing Jews to-day—I say Jews and not Judaism—these differences must have reference to divergent religious convictions. It is here alone that dividing lines can be drawn and in order to reach a clear view of the situation must be sharply drawn.
We often hear it stated that Judaism has no dogmas. Let us be careful how we use terms. Nothing adds more to confusion of ideas than loose, definitions. If by dogmas we mean speculations concerning matters in regard to which certainty can never be reached, and which, therefore, require a certain amount, no matter how small, of pure faith, then we are justified in saying that Judaism has no dogmas. True, there have been times when such speculations have freely been indulged in by those professing Judaism. Indeed, it may be said that there has never been a time in the history of Judaism, or any other religion, when such specu-
