to write an essay and then publish it if worthy. No, it is to collect a number of essays. While we would not dictate to these men how to write, we would inform them of our motive and our purpose, so that these twelve men would be governed by the spirit of what we want. In adopting this report you would not take anything away from the power of the Conference; you would not commit the Conference to anything; you would not be forging fetters for any individual; you would not be artificially creating a Jewish theology. I hope that neither the substitute of Brother Gries nor the motion of Brother Stolz will be adopted, the former, because it will kill the scheme, and the latter, because it will make the scheme impossible, but that you will either accept the report or reject it.

Rabbi Gries-I rise to withdraw my substitute. I do so because I understand the spirit of Dr. Stolz's motion to be that the essays shall be presented to the Conference with a view to publishing if we desire.

The Chair-Rabbi Stolz's amendment is before the house, viz., that every paper presented by this committee shall be read before the Conference and published in the year book, and in addition shall be published in a volume to appear later, if the Conference so determines.

Dr. Stolz's amendment was lost by a vote of 25-15.

The original motion of Dr. Kohler was carried by a vote of 25-15. Moved and seconded that the Committee on Theology shall consist of eleven members. Carried.

The privilege of the floor was granted to Mr. I. George Dobsevage, Secretary of the Jewish Publication Society of America, who addressed the Conference in the interests of that society. At the close of his remarks the following motion was offered by Dr. Schulman, and after being duly seconded was adopted unanimously : That it be the sense of our Conference that each member endeavor

in every way possible to enlist the interest of his people in the work of the Jewish Publication Society of America, notably in the Bible publication.

On motion the Conference adjourned until 2:30 p. m. of the same day.

TUESDAY AFTERNOON, JULY 7, 1908.

The minutes of the preceding meeting were read by Rabbi S. Hirshberg, Secretary pro tem., and approved.

The report of the Committee on Social and Religious Union and Lyceum Bureau was then presented.

REPORT OF THE COMMITTEE ON SOCIAL AND RELIGIOUS UNION AND LYCEUM BUREAU.

To the Officers and Members of the Central Conference of American Rabbis: BRETHREN-This report naturally falls into two parts, that in regard to the Social and Religious Union, and that which concerns the Lyceum Bureau of Jewish Lectures. We shall consider them under the headings A and B.

A.

Your Committee on Social and Religious Union begs leave to report that the progress along the lines of investigation intrusted to it has been very satisfactory during the past year. To those who have given the matter careful study and are prepared to pass judgment upon it, there can be little doubt that the "institutional idea" is gaining ground in modern congregations and that it seems altogether likely that in the near future all congregations will have to undertake institutional work of one kind or another if they are to hope for any real influence in their respective communities. The objection that has so often been urged that the introduction into the synagogue of matters not essentially and integrally religious would tend to secularize the house of God, has been fairly tested and it has proved to be utterly unsound. To prove the groundlessness of this contention one needs only to point to the fact that in those congregations in which activities have not been confined to the mere holding of a weekly service and the conducting of a religious school, real religious life has been more intense on the whole than in other congregations whose work has thus been limited. Our committee is not, in this place, making a plea for the Institutional Synagogue, but it is obvious, and this point is worthy of note, that practically all of our Synagogues are such in a greater or less degree. The work of investigating this year's synagogal activities was entrusted by the Chairman of the committee to a subcommittee under the chairmanship of Rabbi Wolsey, and the figures and facts given herewith are the result of that subcommittee's investigations. Although 205 questionaires were sent to the members of the Conference, your committee has to base the result of its investigations upon only 57 replies. Therefore the statistics that have been collated from these answers must be only partial. These 57 answers, however, report for a large membership. They represent congregations ranging in membership from 35 to 1,130, and the

total number of members, excluding five who did not report the number of members, is 11,350. This takes into account the brother who reported souls instead of members. This very incomplete but very large figure, demonstrates the enormous influence exercised upon American Judaism by this Conference.

Twelve of our members report men's clubs in their congregations, whose activities are either social or literary. Some of them meet at dinners or otherwise for the purpose of discussing matters of interest to the congregation or topics of general Jewish interest. This figure excludes the independent social club that exists in most Jewish communities.

Out of our 57 answers, 53 report the existence of women's organizations. These societies raise money for the building of a new synagogue, for the payment of Sabbath school teachers, for the beautifying of the Temple on Sabbaths and holidays, for the entertainment of the members of the congregation on Hanukah and Purim, for the dressing of poor confirmants and for the pay of the choir. They also meet socially, sew for the poor, visit the inhabitants of the poor district and assist at congregational reunions. Surely this is testimony to the large part which woman plays in the modern reform synagogue.

Thirty-two report the formation of young people's societies. These organizations are various in purpose. Some are educational, meeting periodically for the purpose of Jewish or general culture. Some are altar guilds for the purpose of decorating the Temple; some are sewing circles; some are mite societies for charitable purposes, and some are Temple aulmni organizations which find some religious work to do.

Thirty report Bible societies or classes; eight have Chautauqua circles, four have such classes under the auspices of the Council of Jewish Women, and one has a Bible class conducted by the Junior Council.

The charities of the community are largely administered by independent organizations, though their membership is largely composed of the members of the congregation. Nevertheless, 25 report strictly congregational charitable activity. Some collect or maintain special funds for distribution to the needy. Some have "Fruit and Flower Societies," whose purpose it is to visit the poor and distribute fruits and flowers. Three congregations maintain mission schools to educate the poor immigrants or denizens of the slums. One maintains beds in the name of the congregation at the local hospital.

Eight have provided lecture courses of either general or Jewish interest, and four under the auspices of the Council of Jewish Women. Two report that there are public lecture courses in their cities which are of interest to the members of their local congregations.

Forty-two have libraries, most of which are for the benefit of the Sabbath school children, and some for the Sabbath school teachers. One of these is a branch of the Public Library, and one has a special Jewish collection in a corner of the Public Library.

Besides these organizations we have the following special societies organized in the interest or under the auspices of the congregation: A normal class composed of post-confirmants, or a teachers' society; an institute composed of young men and women who meet bi-monthly to arrange lectures, musical programs, entertainments and public discussions; an adult class to study topics of Jewish and religious interest; kindergartens either for members of the Sabbath school or for the general public without regard to religious affiliation; a free synagogue for people who cannot afford membership; social settlements; mission schools; a juvenile self-improvement society, which is a boys' club to play innocent games and cultivate good manners; a junior choir who sing for the Saturday morning service or other occasions; a Sabbath school choir, which leads the singing for the Sabbath service. Other activities mentioned are congregational singing and general interest in immigrants and immigration.

Fourteen report meetings of various organizations of the congregation at suppers to discuss matters of religious or congregational or cultural interest. One reports an annual reception given by the President of the congregation.

An innovation that is well worthy of most careful consideration at our hands has been introduced by a number of southern congregations with the most marked success. It consists in the appointment of a Committee on Hotels, whose duty it is to consult the register of the leading hotels at the week-ends for the purpose of securing the names of our co-religionists who may be guests in the city for the time being, and to send them a card of invitation to attend the services on the following day or days. This plan has been found not only to increase the attendance af the local services, but frequently to awaken an interest in synagogal attendance on the part of men who ordinarily have remained away.

PESACH.

Five answer that they try to create an interest in the Passover by teaching either the children or the adults the manner in which a Sedar shall be conducted. One tries to interest the home in Pesach by reaching it through the Sabbath school children, and one by a Sedar for the confirmants at the Rabbi's home. One has a special choir service on the Sunday of Passover.

SHABUOTH.

Confirmation is the universal answer to the question regarding Shabuoth. This ceremony seems to maintain a permanent place in modern Judaism, and perhaps we may hold it responsible for the vitality which Shabuoth still retains. Three report a public reception to the confirmants, and one has introduced the custom of presenting the confirmants with a Bible.

SUCCOTH.

One of our brethren reports that Succoth is dying, this in the face of the fact that 31 of our colleagues report that they have special services for the

Succoth. Some have introduced a harvest service for the children, to which the children bring fruits and flowers, which are aferwards distributed to hospitals and the poor. Eighteen have built Succahs where services are held both by the children and the adults. One encourages his people to build a Succah in their own yard.

PURIM.

Forty-six celebrate Purim with some form of entertainment either by or for the children. Many have Purim plays, some have cantatas, many have Purim balls at the club, and one has a Purim masquerade. One has introduced the bringing of special offerings by the children of the Sabbath school to be given afterwards to some local charity.

'HANUKKAH.

It is somewhat surprising to note that five of our answers say nothing with regard to 'Hanukkah, this despite the fact that the Maccabaean festival has entered so effectively into the lives of our children. It is to be presumed that the neglect was a neglect to answer rather than a neglect to observe the day with some lesson or celebration for the children. Fifty-two report some form of entertainment given by or for the children on 'Hanukkah. Fifteen Rabbis distributed candles to the children.

As to the assistance which all these methods have been to the social and religious life of the congregation, we have many opinions. Twenty-four have answered that these celebrations and innovations have proved generally helpful. A composite of all these favorable opinions reveal to us that they increase attendance at services; that they make the Temple stand out as a prominent feature in the Jewish communal life; that they contribute to the financial and numerical strength of the congregation; that they increase the Sabbath school enrollment; that they stimulate interest in Jewish ceremonies, and that they have helped the various members of the congregation to become acquainted with one another. Nineteen have ventured no judgment whatever.

One of our colleagues has said that "they keep those interested interested;" from which we conclude that they maintain the well-being of the congregation, but that they do not contribute to the religious life of those members who are indifferent to Judaism. One will not hazard any more favorable opinion than that these are nothing but "grateful diversions." Some are skeptical as to the good these institutions do. They feel that all these organizations replace congregational attachment, or that they evoke a temporary enthusiasm, or that their religious influence is virtually nothing. While it may seem arrogant upon the part of this committee to venture a judgment upon the conclusions of our colleagues, we feel that perhaps Rabbi Hecht has briefly and wisely said a word upon the subject of which we may say "this is the end of the matter:" "It (the religious and social influence) is imponderable." It is beyond us to calculate what good has been effected