The Rabbi Writes

The Jewish Humanist, August 1996, Vol. XXXIII, Number 1

Challenge is what makes life exciting.  Every human being, every human community, grow (sic) stronger confronting difficult challenges optimistically and discovering their own power and talent. 

In the next five years, the Temple will be passing through an important transition.   A new rabbi will become your leader.  Over the last 33 years I have worked, together with you, to create the Birmingham Temple and Humanistic Judaism.  What we achieved is not trivial.  We turned a set of shared personal connections into a living community and vital movement.  A new and important Jewish voice is heard in Detroit and in other places throughout the world. 

Over the last three decades we have faced many formidable challenges.  Creating a movement from scratch is not easy, especially when there is strong hostility from the outside world  But we were determined.  We recruited members.  We invented celebrations.  We educated children and adults, we turned our ethics into social action.  We built our Temple home.  We created brother and sister communities all over North America. 

Along the way we made profound friendships and supported each other through both pain and pleasure.  The voice of Humanistic Judaism in Detroit comes out of a body of vital and intense human connections. 

The Jewish world of 1996 is different from that of 1963.  The Jewish community is aging.  The priorities of Jewish young people in a mobile age are different from the needs of traditional families.  Intermarriage is creating a Jewish milieu with fuzzier boundaries and with less attachment to ethnic memories.  The rising power of the new Militant Orthodoxy is providing a dangerous well-organized and aggressive assault on the secular and humanistic values of a free society. 

In the new context we have to recruit new members.  We have to pay for the basic needs of our community.  We have to invest in the future of our Temple family.  We have to mobilize the talents and resources of our members to deal with the changing world.  We have to clarify our vision.  We have to choose a new rabbi  And we need to do all of this with a strong sense of community solidarity. 

The best way to guarantee our future is to take action.  Whatever action we take should be part of a long-run vision and an intense personal commitment.  We have to see ourselves leading our congregation into the twenty-first century.  We  need a “Five Year Plan” that will give us a dramatic push forward. 

Such a “Five Year Plan” will require us to take the following bold actions. 

We need to mobilize as many members as possible to make a special five-year money contribution to pay for all the initiatives we need to undertake.  Already generous people  have pledged to cover whatever deficits will occur during this transition period and to finance the search for a new rabbi and the creation of new programs. 

We  need to find new and better ways to publicize and “market” the wonderful programs we presently have.  Many people who are potential members and supporters of the Birmingham Temple do not know who we are and what we do. We need to increase our visibility by targeting special audiences.  Already an enthusiastic new marketing committee has been established.  With proper funding it should be able to make a significant difference. 

We  need to “pursue” potential new members more aggressively and more creatively.  We need to identify the different needs of different people which we are able to serve and to let them know the benefits that they will receive by joining our community.  We need to persuade the “children” of our congregation who are now adults and who identify with the philosophy of Humanistic Judaism to become dues-paying members.  We need to solicit the financial support of the hundreds of people who attend our programs and use our services but who have not expressed their appreciation in a financial way. 

We need to brainstorm new ways to freshen and improve our celebration of life so that Shabbat and the holidays will offer opportunities not only of intellectual stimulation, but also emotional intensity and aesthetic satisfaction.  The celebration needs of the next generation may be different from those of their parents and grandparents,  The service has to provide the Jewish environment that no longer exists in the outside world. 

We need to establish an effective way to identify my successor.  A search committee has already been created.  We need to remember that the International Institute is presently involved in training able men and women to become Humanistic rabbis. 

We need to involve as many people as possible in the process of creative thinking.  Every member should have the opportunity to make his or her own personal five-year commitment. 

I am optimistic about the future of the Birmingham Temple. 

We have a (sic) unique and important Jewish message.  We have a membership with enormous talents and strong commitment.  We have a vital community bound together by friendship and mutual support.  We have a movement to give our Temple philosophy a place in the Jewish universe.  We have a Jewish world that needs an imaginative secular option. We have a Temple tradition of courageous and creative responses to challenge.   

I have made my commitment to the “Five Year Plan”.  We need yours too. 

The Rabbi Writes: Is Sherwin Wine Retiring?

The Jewish Humanist, September 1992, Vol. XXIX, Number 2

Is Sherwin Wine retiring? And, if he is, when is he retiring?  

These questions are being asked by a lot of people (sic) especially members of the Temple family. Up until now the answers have been rumors, many of them inaccurate. 

The questions are justified. I am 64 years old, energetic and in good health but, like all people vulnerable to surprise disasters. What if something terrible should happen to me? What would be the future of the Birmingham Temple. (sic

In response to this anxiety a special committee was established to deal with the problem. After all, it was clear that we should be prepared for whatever the future would bring, that an orderly well-planned search for my successor should begin. Even money was raised to finance a search and to provide for the costs of transition. 

As time passed certain realities intruded that would serve as the guidelines for the transition. The first was that the Temple cannot afford to support two rabbis for more than one year. If a suitable assistant or successor should emerge, the transition period could not exceed one year. The second was that important projects, which are necessary to strengthen the Temple and guarantee its future are incomplete and require my participation. The most important of these projects is the building of an educational wing called the Center for Humanistic Judaism. The third was that my retirement plan, which was started late, will not be complete until 1998 when I will be 70. I am not financially able to retire before I am 70.  

Therefore, the answers to the first two questions are quite clear.  I will retire in June, 1998.  Hopefully, in July 1997 my successor will join me for a year of transition and preparation. 

During the next five years many things can be done to ensure that a suitable successor is found. The Birmingham Temple and Humanistic Judaism have been my life for the past 30 years. And nothing is more important to me than that the right person is chosen to be my successor. 

What is the right person? 

The right person must be able to be or do the following things: 

✔ Must be an ordained Rabbi. 

✔ Must be committed to the philosophy and future of Humanistic Judaism. 

✔ Must be young enough to invest his or her life in the Temple but mature enough to have authority. 

✔ Must win the approval and support of an overwhelming majority of the Temple family.  

What can we do during the next five years to find such a person? 

We can establish a positive, ongoing relationship with the students in the Rabbinic Program of the International Institute for Secular Humanistic Judaism.  The Institute was established six years ago by the International Federation to train professional leaders for our movement. The Rabbinic Program has opened in North America this year. The Program is a five-year undergraduate program, which includes the acquisition of a doctorate in Judaic Studies or philosophy from a secular university.  Three students have enrolled in the program, two women and one man.  They are eager to do part of their field work training at the Birmingham Temple. We will have the opportunity to experience their skills and personality and to establish a long- run, meaningful connection. They will have the opportunity to understand how to serve the needs of Humanistic Jews in a congregational setting. One of them, or some future student, may indeed be the leader we are looking for.  I hope that you will meet the three students this month when they will participate with me as readers in the High Holiday services. It would be wonderful if my successor would emerge out of our own movement and would be trained to be a rabbi within the framework of our own philosophy. 

We can establish a positive ongoing relationship with rabbis and Jewish academic figures out in the Jewish world who either identify with or favor Humanistic Judaism.  The would collectively constitute a pool of prospective successors who might be available for consideration when the transition period arrives.  They will be invited to be speakers for Shabbat services and special study sessions so that they can become familiar with the Birmingham Temple and we can become familiar with them. If the chemistry is right, some of them may be invited back on a regular basis to reinforce the connection. If an emergency occurs, they, like the rabbinic students, would be available to respond.  

It is very important to remember that for a Reform or Reconstructionist rabbit, becoming a Humanistic rabbi is a dramatic step. Having once closed the bridge, he or she cannot return. 

I am optimistic that over the next five years, we shall become familiar with a pool of suitable candidates, from among whom we can choose my successor. During this time we shall be able to strengthen the congregation and make Humanistic Judaism a more attractive option to both prospective members and leaders. 

Choosing the next rabbi at the Birmingham Temple is one of the most important decisions we need to make. It must be done carefully and with a full and realistic awareness of all the resources that are available. Right now there are many things we can do to get ready for 1998. I do not doubt that, if we remain true to our historic purpose, we will find the future leader we need and want.  

The Rabbi Writes: Election Day

The Jewish Humanist, November 1982, Vol. XX, Number 4

Election Day. 

November is a month when we think about politicians and the way they should behave.  It is a time when we focus on the role of government in our lives. 

Government is an indispensable part of our existence.  When it makes demands on us and takes our money we hate it.  When it gives us what we want we love it.  For most citizens the ambivalence will never be resolved.  Even the most charismatic politician will be both admired and resented. 

No matter who is elected to public office-Democrat or Republican-he will have to confront certain realities.  There are certain facts that transcend the partisan struggle and become the setting for any government program. 

What are these realities? 

People distrust the government now more than ever before.  There is a deep disillusionment among all Americans about what the government can do for them.  Political activity has declined.  Established parties have difficulty recruiting workers.  The public attitude features more resentment than admiration.  Even in a time of deep recession the old radical movement cannot mobilize people for programs of massive government intervention. Ronald Reagan touches a strong popular sentiment when he speaks of shrinking the government. 

What cures inflation increases unemployment.  The economic strategy of the Government and the Federal Reserve Board over the past few years, has been an assault on the problem of inflation.  High interest rates and the attempt to reduce public welfare have been partially successful in checking inflation.  But they have also resulted in the worst unemployment record since the Great Depression.  If we wish to reduce unemployment, we will have to risk more inflation.  There is no present single cure for both. 

Tax cuts do not work.  The tax cuts of supply side economics are not working.  Government revenues are declining and government deficits are ballooning.  Military and welfare costs are rising.  Promised private investment in job-producing enterprises has not been forthcoming.  If the public debt continues to grow massively, interest rates will go up fast as the government borrows most of the available money.  We cannot have our cake and eat it. We have to pay for what we buy. 

We have to choose between welfare and jobs.  The strained resources of the government, on all levels, cannot meet both the welfare demands of an aging society and the necessity to create new jobs and to provide job training;.  Right now, if the government has to make choices, it should invest its money in training young people for professions of the future and not in improved maintenance of the elderly.  Futuristic education is the key to our survival and to the preservation of our standard of living  Old industries will move to the parts of the world where labor is cheap.  Innovative industries will be able to sustain an expensive workforce. 

Government planning and initiative are required.  Private enterprise has always needed government help.  It still does.  The public authorities have to direct the use of available money.  It has to make sure that it is not gobbled up in useless corporate mergers.  It has to assign it to innovative job-producing businesses that will be able to compete on the markets of the future.  Passive withdrawal from intervention is to court disaster.  If we do not tamper with the marketplace, others will.  We need a long-run plan for the investment of our resources. 

Abortion and school prayer are diversions from the real issues.  Since the economic problems often appear unsolvable, it is tempting for politicians to divert public attention from the real issues and to play the role of moral crusader.  The danger is that in the attempt to hide from the economic dilemmas, the guarantees of civil liberties and a secular state, which are part of our constitutional heritage, will be sacrificed for short run political advantage.  The dignity and integrity of all politicians are going to be sorely tested in the near future. 

Nuclear arms control is an important new movement on the political scene.  The campaign against the creation and use of nuclear weapons is a new popular movement which crosses conventional partisan ones and which will not quickly go away.  It is the successor to the environmental passion of the ‘60’s and ‘70’s.  It is an expression of continued public resentment of the military authorities, who lost so much credibility during the Vietnam war.  The entry of a traditional conserative institution, like the Roman Catholic Church, into the fray makes the campaign more than another extracurricular activity of peripheral liberals and radicals. 

Peace and the economy go together.  Economic recovery is not possible unless government expenditures are cut and government deficits shrink.  Military expenses are one of the major reasons for the out-of-control budget.  Even if we reduce welfare money to a bare minimum it is still too much.  Many conservatives are caught in a bind.  They want both a strong economy and the Cold War.  But economic recovery will take place only if we trim the military budget. 

Negotiating arms reductions with the Soviet Union is not distinct from our economic program.  It is part and parcel of our economic strategy.  Neither Russia nor America can afford the arms race. 

Ethics and women are important constituencies.  Playing to a white male Angle-Saxon audience is no longer a winning political style.  There are too many aroused women, non-whites and non-Anglsaxons to play that game.  Government leaders can no longer patronize the ‘outsiders’.  There are too many of them. 

Most Americans are in the Center.  What makes our democratic system work is that our citizens are not polarized into the Right and the Left.  Most of us are in the Center-favoring a marriage of free enterprise with mild government intervention-preferring individual freedom to religious dogmatism-choosing negotiation to belligerence.  Moderate Republicans and moderate Democrats are in the end, the most successful politicians.  That it is sometimes hard to tell the difference is a good sign. 

These ten realities are the unavoidable facts our new elected Congressmen and legislators will have to deal. 

The Rabbi Writes

The Jewish Humanist, May_June 1990, Vol. XXVI, Number 10

The Birmingham Temple is alive and well.  The events of the past year attest to the energy and vitality of our congregational family.  The Art show, the Vivace Concerts, the Retreat, the Million $ Auction, the Humanist Forum, the Family Club, the Temple Singers gala-all are witnesses to the enthusiasm and community spirit of our members. 

For the past 27 years we have been continuously renewed by the creative marriage between oldtimers and newcomers.  We value our ‘traditions’.  But we have never been afraid to try something new if we felt that it would enhance the lives of our members and strengthen the survival of our community.  There are too many challenges for us to rest on our laurels. And there are too many opportunities for improvement for us to settle for self-congratulations. 

When we think about the year to come and about what we want to do with it as a Temple family, we need to be very much aware of our present and future needs.  The past is a reliable guide.  But we have to be open to new and useful possibilities. 

We need to continue our work to provide interesting programs and shared experiences for young parents and their children.  The future of our congregation like that of any Temple, depends on the enthusiasm of young families.  When we started-and everybody was young-the euphoria of beginnings made us successful..  Now we need more planning and a greater sensitivity to how families have changed-working mothers, fewer children, higher expectations. 

We need to strive even harder to serve the special requirements of singles, young adults and senior citizens.  There are many diverse lifestyles and no one format can serve the desires of everyone.  Of course, we cannot undertake so many new projects that we replace quality with quantity.  We have to choose a few new ways to be useful to all this diversity and make them work. 

We need to rethink the purpose and format of our holiday and Sabbath celebrations.  What is it that our members want out of a Friday evening experience in the Temple?  What do they want to hear?  What do they want to feel?  What do they want to learn? 

We need to be creative about our outreach to the larger Jewish community.  There are many concerns and anxieties in the Jewish and general world that have not been adequately addressed.  The growing power of conservative religion is a threat to our freedom and our legitimacy.  Do we sit passively and accept Orthodox encroachment?  Or do we take a more activist and challenging posture?  Do we resist Orthodox attempts to monopolize the words ‘Jewish’ and ‘observant’? 

We need to be innovative with regard to ethical service-both to our own members and to others.  We responded to the plight of the homeless in our community.  But what more can we do to relieve suffering-and be effective? 

We need to reach out to the hundreds of Soviet immigrants who are coming to our community-most of whom are basically secular-and find a way to integrate them into our community.  I am confident that if many of them understood what we believed and did, they would be very comfortable to join us.  Both their lives and ours would be enriched. 

We need to take a realistic look at our physical hoe and determine its adequacy.  We have built our Temple in stages-first the Meeting Room and Library and then the Family Room.  It may now be time for us to complete our house by planning an Educational Center that would provide space for both children and adults and an appropriate facility for the educational programming we are planning.  After 27 years of the uncertainties of the public schools it may now be time to bring our children home to the Temple. 

We need to find the young man or woman who will train as my successor and provide continuing rabbinic leadership in the spirit of Humanistic Judaism after I retire.  Hopefully this decision will be made very soon and will enhance the confidence we have in our future. 

We need to reinforce our sense of participation in a Jewish movement that goes beyond our Temple and embraces Jews throughout the world.  Our strength lies in the power of our own community.  But it also lies in the fact that we are not alone, that our approach to Judaism and our convictions about life are shared by thousands of people in other cities and in other lands.  We have to establish stronger links with them so that we can work more closely together to achieve shared goals.  The third conference of the International Federation in Chicago this October will be a wonderful opportunity to experience this solidarity.   

We cannot do all that we need to do in the coming year.  But, given our track record, we will do more than we imagine. 

The Rabbi Writes

The Jewish Humanist, March 1996, Vol. XXXII, Number 8

A crazy world is a world without a moral order.  A moral order is different from a physical order. Laws of nature are part of the physical order. But the laws of nature have no moral agenda. The law of gravity is as willing to cooperate with good people as with bad people. It will allow food supplies to be dropped to needy refugees. It will, just as easily, permit evil men to throw innocent victims off of parapets. 

A meaningful world is more than an orderly world. The universe of modern science is an orderly universe. But its order grinds on with no apparent concern for the victims of its relentless march. Earthquakes rumble, volcanoes erupt, floods pour over their riverbanks, all them sweeping their human debris into the path of destruction. This reoccuring Holocaust is the result of a natural order which has natural and irresistible causes with natural, irresistible and inevitable consequences. But it lacks the kind of order that gives the universe meaning.  

Sadists are orderly. But a sadistic universe is not the kind of world we want to live in. We want to live in a world governed by moral law, a world in which everything that happens, happens for the good.  We want to live in a universe in which the powers that govern and control our destiny are neither malicious nor cruel. Simply knowing that they are orderly is little comfort at all.  

Geologists can demonstrate that the eruption of Pinatubo in the Philippines was inevitable and unavoidable. But what comfort is that to the young mother of four children who lost them in all the deadly ash.  Meteorologists can explain why the expansion of the Sahara is the natural consequence of predictable climate change. But what consolation is that to a hardworking farmer and family member who has lost his only means of substance because of the drought? Air traffic controllers can estimate that there will be a certain percentage of fatal airplane crashes during a given year. But what kind of answer to a grieving mother who has lost her only child in a freak air disaster? Kismet only works if Allah has some good moral reason for doing to you what he does. 

Understanding why something terrible happens does not make what happens morally more tolerable. Knowing that Hitler was an abused child and that abused children can turn into murderers does not make the Holocaust less horrible. Becoming aware that criminally assaulted males may suffer from some malformations of the genes does not make their crimes against innocent victims morally more acceptable. Excusing them does not excuse the universe. A just universe would not allow such things to happen. It either would never have arranged to produce such aggressors, or it would have arranged to separate them from their victims. From a moral perspective, the order of the universe can definitely be improved. 

As long as we experience the world as unfair, and most of us do at some time or other, we also experience the world as “crazy.”  

CRUELTY 

A crazy world is a world that “teases.” It fills us with very intense desires and never allows us to fully satisfy them.  

The strongest human desire is the desire to live. The struggle for survival, whether our own personal one or that of the people we love is often relentless and sometimes bitter.  Around every corner we are confronted by the eternal enemy, the specter of death. There is a fundamental cruelty in a universe that fills us with the passion for life and simultaneously endows us with the inevitability of dying.  Contrary to the cliches, death does not become easier and less frightening with age.. It is often more painful because we are filled with regret for all that we failed to do and for all that we failed to see.  When there is no longer any hope of recouping our losses, expiring is no great comfort. Certainly, desiring death as an alternative to excruciating pain or to humiliating feebleness is little consolation. The universe could have arranged for no death at all or for dying to be easier. 

There’s so many things you want to do and experience. And there is never enough time to satisfy our desires. By the time we understand our mistakes it is often too late to correct them. By the time we are wise enough to appreciate the good things in life, we are too old to take advantage of them. By the time we discover who we really are, we begin to fall apart. It is true that youth is wasted on the young. But that truth precisely dramatizes the cruelty of the world. Reality does not fit our desires. Death mocs our passions. A crazy world is a world where desire is too strong, time is too short, aging is too relentless and death is too eager.  Sometimes the universe appears to be a bad joke. 

DISAPPOINTMENT 

A crazy world is a world where the best laid plans come to naught, where the finest of our labors turns out to be disappointingly different from what we imagined it would be.  After all, the good life is anticipation, looking forward to good things.  We love surprises, especially when they relieve the routine of daily living.  But we do not love surprises when they shatter dreams and hopes, when they turn the fragile order of our existence into chaos. 

What we want most out of life is to have a sense of control over what happens to us.  We want to feel that the world we live in is not chaotic, that the future is predictable, that there are certain guarantees which support our right to happiness.  No feeling is worse than feeling totally out of control, the victim of the passing whims of the world.  Pursuing success is too hard to have it summarily dismissed by a careless universe.  So much of our early childhood is devoted to convincing us that effort and determination are worthwhile, that they produce positive results, that they are justified by the success they bring. 

Losing control may make us feel crazy.  It can also make us feel that the world is crazy.  Unexpected surprises undermine our sense of security and order.  Indeed, the universe may be governed by laws that determine every event that happens, even the smallest and most insignificant event. 

Indeed, some complex underlying order may account for the trauma we are presently experiencing.  But that order is not something we can feel.  All we know is that the order which we sought to bring to our lives has collapsed, and the world seems chaotic and crazy.  We have lost control of our lives.  And for us that is disorder. 

Dr. Pangloss in Voltaire’s Candide, echoing the German philosopher Leibniz, maintained that this world was the best of all possible words.  Even the Lisbon earthquake could not shake his faith.  For him the human condition was a joint condition and this universe a just universe. 

But what if we cannot believe that?  What if we experience the world as not the best of all possible worlds?  What if we experience the universe as a slightly or extravagantly “crazy” place?  How do we cope? 

An excerpt from the new book by Sherwin Wine, Staying Sane in a Crazy World

The Controversial Rabbi Sherwin Wine” by Henry Kingswell II

Humanistic Judaism, Spring_Summer_Autumn 1976, Vol. IV, Number II

Mr. Kingswell was the interviewer for DETROIT magazine. 

“I am an atheist…school discrimination on the basis of philosophy, talent and sex should be allowed…Israel has made the Jew insular and chauvinistic…When people tell me their identity is in being a woman, Polish, a Black Muslim or a Ku Klux Klansmna, I don’t believe them…” 

Rabbi Sherwin T. Wine is not one to mince words. His shoot-from-the-hip style has on numerous occasions drawn the ire of the nation’s Jewish orthodox community which has publicly denounced Detroit’s “Godless Rabbi.” Undaunted, the 47 year old maverick is located with his loyal followers in Farmington Hills. Today, capacity crowds flock wherever he speaks. 

As a 17 year-old Central High School senior. Wine was to display the brilliant intellect and sarcastic wit that would be his trademark when he was honored as the nation’s top student in American History in the annual Hearst Newspapers Awards. 

Picking up his formal and street education in the Dexter-Davison area, Wine studied philosophy at U-M and went on to graduate from Cincinnati’s Hebrew College in 1956. He then served two years as an Army chaplain in Korea. The dapperly dressed Wine is a confirmed bachelor and founder of the Society of Humanistic Judaism, which serves people in six U.S. cities. 

Wine holds that “What a man does is the only adequate tst of man’s belief.” He believes synagogues are a permanent shelter for puberty, and that urban people have very little need for God. In an urban environment people worry about human power; both the good and evil of our city, says Wine, are the creation of man. 

Humanistic Judaism has no religious restrictions. Included in the Temple Birmingham (sic) congregation are several gentiles and many young people who believe they have responded to the secular revolution of the “New Jew” who is mobile, intellectual, science-oriented, skeptical, innovative, a money expert, atheistic and aggressive. 

Detractors call Rabbi Wine’s flock “Super Jews.” 

The followers of Humanistic Judaism couldn’t agree more. Freelance writer Henry Kingswell II found Rabbi Wine in his office at the Birmingham Temple. 

DETROIT: How does an ordained rabbi, a spiritual leader of the Jewish community with a new temple and a congregation of over 300 families explain to his religious members that there is no God? 

WINE: That’s gutless and unimaginative, but a question I’ve heard a thousand times before. It’s not that I have a non-belief in God, but that I’ve chosen not to use the word. I regard the word ‘God’ as troublesome because it keeps people from dealing with their own problems effectively and leads them to do things that are totally irrelevant…like prayers and worship. Believing in God is simply irrelevant to solving human problems. It is delegating one’s own power and resources to some sort of authoritarian father figure…My decision has been to stop using the word God and instead to talk about brotherhood, love, justice…The word God is just dragging in a word that is confusing to contemporary, urban lifestyles and carries an historical meaning that, in the long run, has always proved negative and unproductive…The issue of God is an absence of imagination. There are other words, other concepts, much more creative and efficient for describing reality. We shouldn’t turn any word or person into an idol. To be totally creative is to say ‘Kiddo…I’m never trapped.’ My congregation is composed mostly of well-educated, professional and business people. Not all are Jewish, but all share a common belief in Humanistic Judaism. The only real world to us is the natural world not the supernatural…If God wants the supernatural world to play with, be my guest. 

DETROIT: What about the Bible? 

WINE: The Bible–and other traditional religious books, do not answer the questions raised by modern man. As documents for a modern technological, urban society, the Bible, Koran, Torah and other sacred scriptures defy the principal of reason. Humanism holds that truth does not belong in a book because all books have mistakes..all books have authors..Moses, Einstein, Jesus, Philip Roth or what-have-you. Tomorrow a new piece of evidence could possibly turn up that would prove a book mistake and change your mind. There are much more satisfying, informative and entertaining books to read than those written 2,500 years ago. The problem with religious texts like the Bible is that their intellectual framework is authoritarian…it was written for a society that believed in an authoritarian God. Almost everyone in the Bible was a shepherd, fisherman, farmer or some sort of king. Nobody lived in the city, the settings were usually rural. You can’t take shepherds and farmers and the problems that grew out of a pastoral, arcadian society and make them models for people who live in big cities…The modern, urban, technological man can learn a hell of a lot more from Bertrand Russell and Erich Fromm than he can from Moses and Jesus. 

DETROIT: Can Detroit’s problems be solved? 

WINE: Certainly. But first what has to be done is to eliminate all the nostalgic, good-old-days concepts adn to initiate some rational, radical concepts. The city government is going to have to understand that they are going to have to renovate. 

DETROIT: Which means? 

WINE: The future of Detroit will ultimately be as an apartment city. Much of the housing that exists now will have to be torn down…I see Detroit as a city of high rises and shopping centers. You can’t restore downtown Detroit, downtowns are out. The future is going to be very different from the past, but most people are nostalgic and live in a fantasy world. The future frightens them. They don’t want to create or build, they want to restore the old. ‘Gee, wouldn’t it be nice if downtown were alive again–nice trees, beautiful, clean streets.’ Such mentalities are very harmful if Detroit is to survive. The Detroit of the future must be a city where the contrasts between the rich and poor will have to change, where large spaces occupied by few people will have to go, a city where private auto transportation will not be the major means of getting around town. Detroit should be a planned city of a dozen major shopping centers and community districts, as opposed to a downtown centralization, which is irrational. 

DETROIT: Is it irrational to say that you don’t live or work in the city and therefore Rabbi Sherwin T. Wine’s views are not coming from Detroit, but from suburbia? 

WINE: Hardly. For one thing the very nature of our urban civilization is evolving into one city, one world city, from Hong Kong to London, from Toronto to Buenos Aires–and surely from Bloomfield to Detroit. Suburban spread, as we know it, will ultimately be restricted because of economics–the expensive costs of fuel, food and transportation will necessitate building apartment cities. But I’m not so naive as to not know that many of Detroit’s problems stem from poor race relations. That will only end when white people learn to accept black people as power figures. Once they (white people) grow accustomed and accept blacks as equals–in some cases as superiors and authority figures–they will stop running…Whites run from blacks because they put them in a lower class image, but that is changing…Realistically, they (the blacks) will have to be accepted as power figures who will make mistakes, be S.O.B.’s and everything that white people do and are…I’m optimistic that in the future Detroit will master its environment and problems. 

DETROIT: Is there any evidence that the church–organized religion–will help bring people together? 

WINE: Well, let’s say that a young Catholic priest today has a lot more in common with a young rabbi or a young reverend than during any time in history…Modern religions are more and more humanistic in their lifestyles and approach to problems, and less and less theistic. Idealistically, they are much closer and share many of the same humanistic, revolutionary concepts. Western culture has permeated and influenced almost all the world churches. For instance, at one time nearly all religions were deeply concerned with life after death but one rarely hears that kind of thing coming from a pulpit nowadays. People care about what is going on today–how can they better their position in life–and could care less for having lectures in ancient Latin or Hebrew and all the patented promises to heaven or hell…Today a minister, priest, rabbi and what-have-you must service the audience. People want to be inspired, and that’s a revolutionary change. Entire congregations are crying out that they want to be changed in one way or another. They want variety, in some cases it’s outright entertainment and the churches are changing their emphasis from one of prayer and worship to that of fellowship and counseling. If that means more guitars, poetry, clinics and X-rated films…well, that’s how the churches are going to hold people’s attention and fulfill peoples’ needs. Ultimately the religions that survive will be those which accept humanistic goals and transcend themselves, teaching that it’s not how people relate to God, but how people related to themselves and other human beings. 

DETROIT: How important is money? 

WINE: Personally, I am non-accumulative. I earn enough to have the things I want, but I have no concept of saving…I find it very tragic that people find identity with the things they own…I do not wish to own anything I cannot use…that’s my personal style. I like generous people who are not uptight about money. I like people who live in small rooms with very sparse settings so that when you walk into their homes they become the center of attention, not some expensive antique. 

DETROIT: Tradition does not seem to turn you on. 

WINE: Not in any form…and that includes “Fiddler on the Roof.” In a world of continual change, tradition is devastating. People must find new answers to problems as they emerge. A successful society requires a lot of people who concentrate on the future. Far too many people talk about something that cannot be changed–about going back to the land–which is just another way of not finding a creative alternative. It’s similar to the numbers of people who work at a place like the GM Tech Center, where they are involved in exciting work making decisions, blueprinting new designs. But then they go home and choke themselves off from the creative world…they become very conservative, unresponsive, lack imagination, become traditionalists. They are locked in a strict routine, a rut, while all the time they could be planning new, exciting adventures. Tradition can easily wind up causing self-hate and retardation of personal growth. 

DETROIT: Would this be the same kind of self-hate that you have written about Zionism and the State of Israel? 

WINE: My feelings about that are public record. I believe Israel has a right to exist and I will do what I can to see that it does. However, I do not view Israel the way other people–especially the Zionists–do, namely, that it is the center of Jewish life. To me, the center of Jewish life is where most Jews live. I don’t believe people have to go there to reconstitute a Jewish nation…Today Detroit has giben much more to Tel Aviv than Te Aviv has to Detroit…As for Zionism, it is a direct response to anti-Semitism. And anti-Semitism says that the most important thing about Sherwin Wine is that he is Jewish. Hogwash! I’m proud of being Jewish but I will not be brainwashed. Basically, Zionism has built into it the same premise of anti-Semitism…I will deal with the enemy on humanistic terms, as an individual. 

DETROIT: Your comments after returning from Israel met with much controversy. Would you care to reiterate or modify any of those statements. 

WINE: Why? I’m not afraid or embarrassed. Israel was founded to a large degree by Zionists who said the Jews are a nation and that they ought to return to their own land. From my view, Jews have stopped being a nation and have become a world people. Israel is simply not the most important aspect of Jewish life. For the most part Israel serves as a refuge for people who have nowhere to go…My problem with Israel is the same as my problem with the United States–I do not like nationalism. I am an internationalist. As a humanist I look forward to breaking down all national barriers. Indeed, the goal of religious teaching should not be to train good Israelis or good Americans but to teach people to be good world citizens. We live in an international, urban, world culture–more and more so–and we can only solve our problems if we learn to become international, world citizens…We must train Israelis not to think that Israel is the be-all-to-end-all. We must teach Americans that maybe it’s all right to give up some sovereignty to something greater and bigger… 

DETROIT: Do you believe in the international Jewish conspiracy theory that some people claim exists? 

WINE: Jews are by nature of their 2,000 year urban tradition very good with words. Their best skills are verbal. Therefore, they are bound to shine intellectually in any country they live. There is a large percentage of writers above and beyond the normal ethnic percentage. In countries like France, England, Canada…you can’t talk about literature without talking about Jewish participation. 

DETROIT: As well as the U.S,? 

WINE: Philip Roth, Norman Mailer, Leon Uris, Saul Bellow, Malcolm, Malamud and quite a few others have certainly left their mark on contemporary American literature. But when the overwhelming majority write about Jewish life they write about pious, religious, bible-reading people who aren’t in any way, shape or form like any Jewish people I know. 

DETROIT: What about the way catholicism was presented in “The Exorcist?” 

WINE: Undoubtedly “The Exorcist” was the funniest film I’ve ever seen. First of all the little girl–the little goody-goody, cutesy-wootsy kid that gets possessed–she deserved it. And those two priests! I could ot wait for them to go at the end.They were bad news. One was a self-pitying intellectual, the other was a mumbler. The most attractive person in that whole film was the devil…He had the best lines, the best style…I really liked him. 

DETROIT: Exactly how do other religious clergy members react to  your dialogue? 

WINE: What I do is say out loud what many of them already know and think. My role: I make it easier for them to come out of the closet, because I’ve let it all hang out. Basically, I’m good for ministers, priests and rabbis. They don’t hate me, because they know that the things I say paraphrase many of their own thoughts and beliefs…Another of my roles is to articulate those things that might appear very frightening to the religious community. 

DETROIT: What is the greatest frustration you find in your work? 

WINE: The absence of laughter in religion I find that the healthiest emotion is laughter. Laughter is necessary for seeing alternatives. When people can’t find alternatives they feel trapped, they can’t relax. I like people who look at life with imagination (sic) and enthusiasm of Zorba the Greek.If something collapses…you go on and build another. If that collapses, you have a rousing laugh and start all over again. Far too many people feel that if they lose that one special person , that one book, that one house, that they are gone…The key is being able to imagine alternatives. People who can laugh a lot, generally can cope. 

DETROIT: If you would, give an instant analysis of the following persons or situation…Busing. 

WINE: To me, busing would only be a very expensive procedure with very minimal results…It’s an old liberal cliche used by an unimaginative government bureaucracy and will not produce an integrated society. 

DETROIT: Rabbi Korf? (The self-appointed legal fundraiser for Richard Nixon.) 

WINE: That’s easy. The man is either an opportunist or insane…or both. 

DETROIT: Public financing of private schools? 

WINE: Money should be allotted to individuals to use as they choose…to provide as much educational variety as possible…Discrimination on the basis of philososphy, talent and sex should be allowed… 

DETROIT: Are you ready for hell? 

WINE: Sure, why not? Besides, I’m not sure I would want to be in heaven anyway. Before I would be interested in heaven I would need more information about the place and what they do there. I don’t want to go to some eternal spot before I know what the programs and activities are. I might find heaven a bore…and I’m not too sure I would like God. Hell might be just the right spot—valhalla! For me, physical death is mental death: when the body decays the central nervous system goes. Life after death hardly seems practical, either in heaven or hell. It exhausts me just thinking about the subject. I mean you’re speaking of eternity and like I say, I’m afraid that heaven is not all it’s cracked up to be and God may be an absolutely dull and boring person…Who wants to spend time trapped in space with a dull, boring person? I don’t. 

DETROIT: That is exactly the kind of dialogue that your detractors find indignant and sacrilegious. They say you should cool it. How do you deal with their anger? 

WINE: Well, I don’t mind dealing with hostility if it’s over important matters. I enjoy the whole process of convincing, persuading, talking, arguing—I enjoy it. Some people get very uptight, I don’t. Controversy has never been burdensome to me, it has never been traumatic or terrible. Well, it’s fun. Even obscene letters, they don’t upset me. I realize that there’s a lot of sick people out there, but as a human being, a Humanistic Jew, I can’t preoccupy myself with thoughts of what others think of me. I must get on with my work. 

Sherwin Wine’s ‘Humanistic Judaism’ – A Book Review by Rami Shapiro

Humanistic Judaism, Spring_Summer_Autumn 1978, Vol. VI, Number II

“The most interesting Jews of the last hundred years never joined a synagogue. They never prayed. They were disinterested in God, They paid no attention to the Torah lifestyle. They found bourgeois Reform as parochial as traditional Orthodoxy. They preferred writing new books to worrying about the meaning of old books. They had names like Albert Einstein, Sigmund Freud, and Theodore Herzl.” 

And, though Sherwin T. Wine never explicitly says so in this introduction to his first book, Humanistic Judaism (Prometheus Books), we Jews have more in common with these Jews than we will ever have with Jews like Jeremiah, Rashi, and the Baal Shem Tov. 

Initially, one balks at the idea. Why can’t I retain and strengthen my ties to such ancestors?  And who is Wine to say that the chain of tradition suddenly kinks, cracks and crumbles with the advent of quantum mechanics and the post industrial world? What is the Humanist movement to suggest that my claim to carrying on the spirit (if not the letter) of the law and the prophets is just so much intramural politicking and bogus prooftexting (sic)? 

Rabbi Wine’s response is simple and direct: It isn’t he or Humanistic Judaism which is severing our links to tradition: It is ourselves and our behavior. No philosophical premise bars us from copying the lifestyle of Rambam or the Besht, rather it is our own behavior patterns that put the lie to such nostalgic desires. It isn’t theology so much that separates us from our ancestors. It is honesty. 

And honesty is just what Rabbi Wine’s book is all about. He demands it of his readers, and he wields it like a bludgeon. This is nowhere more evident than in his assessment of contemporary definitions of Judaism. Such definitions are, for the most part, academic fantasies in which the writer imagines the “ideal Jew”, and substitutes his imaginings for reality. As Rabbi Wine puts it, the Jews appear as “pious Bible lovers who can hardly wait for their next installment of Midrashic commentary.” Books on Jewish life in America deal in depth with the covenant between God and Israel and the centrality of Torah in Jewish life. Yet honesty demands a revision of these nostalgic musings. 

“If a person claims to love prayer but rarely prays, if an individual lauds the meaningfulness of God but never invokes God for the solution of his daily problems, if a man describes Torah as the greatest of all possible books but never reads it, he is either lying or self-deceived.” (Wine, p.18). 

Rabbi Wine believes it is self-deception that leads to this hiatus between espoused belief and exposed behavior; and self-deception is the most difficult deception to correct. If one believes the world is flat, only not falling off its edge will prove otherwise. 

In the case of Humanistic Judaism, however, Rabbi Wine is more apt to push one over the edge than to ask one to make that step on one’s own. With a combination of gestalt reality punching and fluid style, Wine pushes the reader to look objectively at his or her beliefs, and compare them to his or her behavior. If they are not consistent, one of them must go. And in a toss-up between belief and behavior, belief is usually the loser. 

“The lifestyles of most contemporary Jews, even those who profess a love of tradition, are in total opposition to the decrees of both the Bible and the Talmud. A nude bathing pre-medical student who lives with her boyfriend and refuses to eat pork as an affirmation of her Jewish identity is hardly a return to tradition. Even without pork she would give Hillel a heart  

attack.” (p. 4) 

The actual behavior of the Jews is a more accurate measure of our mores and beliefs than our rote mouthing of pious platitudes, and present Jewish practice does not point to a community motivated by the standards of the past. Despite wishful thinking to the contrary, “preferring Moses to Freud is irrelevant in an environment where nobody reads Moses.“ (p. 10). 

The point, then, is not very esoteric: our behavior suggests, or rather heralds, a break with the past. The mores and styles of medieval Jewry no longer apply to our lifestyle. And why should they? The rabbis never tried to mold their post-Biblical world to fit the Bible’s environs of priest and prophet. Quite the opposite: they created the talmudic dialectic in order to metamorphose pastoral patriarchs into urban savants. No Jewish society felt so bound to tradition that they refused to alter it to suit their own ends. It is only in the 20th century that we Jews have deified our heroes, and built a fence of guilt around our tradition; a fence which corrals fewer and fewer Jews, leaving those within comfortable and self-righteous, while the escapees flounder about seeking a cogent alternative to help them coordinate and articulate their break with tradition and their coming to grips with reality. 

It is Rabbi Wine’s hope that Humanistic Judaism will meet the need of these refugees by affirming a dynamic and creative alternative to tradition bound Judaism. Whether Humanistic Judaism will succeed in uniting these people is questionable. No inkling of success or failure can be garnished from Rabbi Wine’s book. Yet there is a precedent for this attempt to make Jews honestly confront the split between their actions and their words. This precedent is Reconstructionism, and it is a precedent which failed. 

Reconstructionism strove to articulate in a consistent philosophic framework the functions and needs of the folk. It, like Humanistic Judaism, is an elucidation of Jewish folk religion: what the Jews do religiously as opposed to what they say they are doing. Yet folk religion is by its very nature comprised of inconsistencies in practice, principles and beliefs. Kaplan and Wine are uncomfortable with inconsistencies, however, and hence a little uncomfortable with the folk as well. 

What makes the situation all the more fascinating is that both Humanistic Judaism and Reconstructionism claim to support the folk and their behavior. Their only desire is to consciously guide the development of that behavior in order to achieve swiftly and more efficiently the very goals for which religion unconsciously strives; the establishment of a society in which the individual can achieve happiness, balance, and self-actualization. Yet it is this conscious elitist ideological formulation of folkr practice that causes the folk to reject the elitists. 

Elitist religions like Humanistic Judaism and Reconstructionism are expressed in terms of ideology. Folk religion is expressed in terms of everyday behavior, customs and rituals. In fact the beliefs underlying the behavior of the people may well be incompatible with each other, and Even incompatible with the higher rationalism of the individual doing the action, yet this is never a problem until someone insists on formulating folk religion philosophically. 

Once such formulations are made, the contradictions become obvious, and then the ideologue seeks to adjust the behavior and beliefs to fit a more philosophically consistent system. This is done by establishing the primacy of ideology over behavior, which by definition does violence to the folk religion the ideologist sought  to help. 

In other words, Wine’s reliance on the people’s behavior to put the lie to the people’s espoused beliefs may very well backfire (as it did with Reconstructionism), leaving him with a small nucleus of ideology conscious Jews who cannot relate to the rest of us no matter how violently we transgress our pious mouthings. Nobody wants to be shown how inconsistent she or he is, and she or he will reject any attempt to do so. Being stripped of one’s inconsistencies may be ideologically necessary, but it isn’t very comfortable. Stripped of the theologically meaningless, yet psychologically comforting language of classical faith one is confronted with the awesome task of creating one’s own meaning in the world. Such a task may well prove to foreboding and harsh light of Humanistic Judaism which illuminates this very area may be too stark to capture the hearts as well as the minds of the Jewish people, even those who have left traditional modes behind. In a word, then, if one were to critique Humanistic Judaism as a religion, one could attack it for being so very elitist and so very discomforting. 

But then one has to choose. Which will it be: to etch out our own self-actualization and meaning in the uncarved block of the Real, or to lay back on the soft cushions of tradition and medieval godspeak, mouthing one thing while practicing another, and taking care to avoid noticing the contradictions? I, for one, prefer reality to illusion, and hence welcome Rabbi Wine and his challenging call for honesty.  

————————————————————————— 

Rami Shapiro is a third year rabbinical student at the Hebrew Union College in Cincinnati, Ohio. 

The Rabbi Writes – Prayer in Public Schools

Volume 31, No. 6, January 1995

Newt Gingrich has spoken. He wants prayer in the public schools. And so do millions of other American. Most of them are not members of the Religious Right. They just want to improve the personal and social values of their children.

The separation of religion and government is a traditional political principle in our nation. It is embodied in the Bill of Rights of our Constitution. It has been made sacred by the endorsement of Founding Fathers like Thomas Jefferson and James Madison. It has been confirmed by the decisions of the Federal Supreme Court.

Separation in America had three roots. One was pragmatic. America was Protestant. There were many Protestant denominations, none of them holding the allegiance of a majority of the American people. They were often at war with each other, competing for members and state support. It was not feasible to establish any one of them as the state religion. The most practical solution was to establish none of them.

The second root was a minority new among Protestant dissenters, many of whom had come to America. Both the Quakers and the Baptists subscribed to the supreme importance of individual conscience. Religion only had value when it was free and uncoerced. State religion was coercing religion. It had the power to violate individual conscience. It was unacceptable, even though religion and God were indispensable to salvation. Every individual had to work out his own personal connection to God.

The third root was the Enlightenment. The spokesmen of the Enlightenment exalted reason over faith. There were contemptuous of religious superstition. They were hostile to intrusive clergy and established churches. They wanted to mold a new kind of citizen who would assume responsibility for his own life and who would use science as the path to knowledge. They saw no benefit to the state from religion. If individual citizens wanted to be religious, they should pursue it privately in private institutions and at private expense.

The anti-establishment clause of the Constitution arose from these three diverse roots. All three groups were in favor of it, but for different reasons. Ultimately, they would disagree about what “no establishment” meant.

For conservatives, state schools were Protestant schools. They could authorize Protestant prayers and Protestant Bible readings and Protestant holiday celebrations so long as they did not favor any particular Protestant denomination. For moderates, state schools were agencies of an American civil religion, which was neither Protestant nor Catholic, nor Jewish.

They acknowledged the importance of God and prayer and believed that public ceremonies where God was included were perfectly appropriate.

For Catholics separation meant that their children did not have to go to state schools. But it was only fair that the neutral government would support their own parochial schools, as other governments did in many of the countries of Europe.

For liberals, separation meant the total absence of religious vocabulary, religious literature and religious celebration in the public schools and in the public life of the nation. It also meant no state money for religion sponsored schools. Up until the 1960’s the courts did not completely support this position. But in the early 1960’s the Supreme Court explicitly forbade prayer and Bible reading in the public schools. Over the years, with religious diversity the state schools had become increasingly more secular. The Supreme Court confirmed this trend and gave a victory to the liberals.

 Through the years the liberal agenda had been ironically reinforced by the hostility between fundamentalist Protestants and the Catholic Church. Many Protestants who were in favor of prayer in the public schools supported a strict separation because they did not want any state money going to Catholic parochial schools. In the past three decades, however, anti-Communism, anti-secularism and anti-feminism have broken down the old hostility and united the Protestant Right with the Catholic Right. It is very important for all of us who embrace the political position of “strict separation” to understand that we can no longer rely on the old religious hatreds to serve our purpose. Anxiety over moral change has broken down the barriers to cooperation.

Some liberals, like Bill Clinton, are running scared. They see compromise as the best strategy. They are willing to settle for a “moment of silence”, but they fail to understand the real nature of the opposition. The opposition feeds on the ever-present anxiety that our children are not receiving the moral training they need to be good citizens. And for most people, moral training is tied up with religion. Prayer and morality go together in their minds.

Most Americans want the public schools to teach values as well as information. They want the schools to be a bulwark against drugs, crime and self-destruction. In the past, public schools did teach the values of good citizenship. And they taught them in a secular way.

Somewhere, along the way, many separationists gave up on the importance of teaching values in the public schools. They replaced values indoctrination with values clarification. They abdicated the responsibility of the schools to provide for direct moral education. Disagreeing on abortion, pre-marital sex and homosexuality does not mean that you cannot agree on self-discipline, responsibility and abstinence from drugs. Relying on the Constitution and the Supreme Court as the chief strategy of survival is a weak program for separationists. Both the Constitution and the Supreme Court can be changed. Strict separationists are a distinct minority in this country.

The most effective counter to prayer in the public schools is to demonstrate that good values can be taught without prayer. The focus of our message must not be only personal freedom and individual conscience. Those issues are not at the heart of the Gingrich initiative. The focus of our message has to be what secular schools can do to enhance the moral behavior of our children. It needs to concentrate less on liberty and more on discipline.

The Rabbi Writes – I Am a Detroiter

Volume 31, No. 8 3, 1995

I am a Detroiter and so are 4 million other people in this metropolitan area. We may live in Birmingham, Farmington Hills or west Bloomfield. But, in the eyes of the world outside, we are still Detroiters.

Some of us are the traders by choice. We have thought seriously about other places to live. But we have come to the conclusion that the Detroit area is the best of all possible options for us.

Others are Detroiters by fate. They would much prefer to be someplace else. They are here only because they have to be. They feel condemned by destiny. When they have to reveal it to others that they are the traders, they make their announcement defensively and apologetically. They have difficulty understanding why anybody would freely choose to live in the Detroit area. In their eyes Detroit is the “pits”.

“Fate-Detroiters” have a long list of complaints. The inner city is a devastation. There is no functioning downtown. Crime is rampant. Culture is thin. Young people are fleeing. The population is shrinking and aging. The scenery is boring. The climate stinks. The race war is relentless. There’s no place to go – except to Chicago or Toronto.

Some of these complaints are valid. Most of these complaints are not.

Certainly, there is crime, poverty, racial tension, urban devastation in the absence of a central downtown. But some of the changes are positive. Suburban housing is bigger and more commodious then the old urban variety. Detroit now spends three counties; most of that area future is comfortable and safe neighborhoods. Shopping centers, with greater variety and options in the old downtown, have become new settings for pedestrian traffic, community interchange and entertainment. The automobile makes educational and recreational opportunities available that the old public transit never provided. There is more opera, classical music, theater and dance than most “sophisticated” citizens choose to or are able to take advantage of. The metropolitan area features the diverse environments of Ann Arbor, Northville, Royal Oak and Birmingham. The Great Lakes may not be as magnificent as the Rockies, but they are clearly not ordinary. The suburbanization Of America has its disadvantages; but it has its advantages to. And the old urban density was never as wonderful and romantic as we know imagine. If it was we would have created its duplicate in suburbia.

I am a Detroiter by choice. Even though I was born and raised in Detroit, there were other urban options available to me when I graduate high school. It would have been easier to organize Humanistic Judaism and bigger more Jewish cities like New York and Los Angeles.

I chose Detroit because Detroit is my home. The streets are filled with childhood memories. The setting is filled with family and friends. Human relations our capital investments in life. They take much time, energy and personal devotion. Then I chose Detroit because Detroit is my home. The streets are filled with childhood memories. The setting is filled with family and friends. Human relations are capital investments in life. They take much time, energy and personal devotion. They engender profound attachments and commitments which are not easy to give up.

Neither weather north theater lights are more important to me and my human connections. I see too many people who abandon their human environment for physical environment they think it’s more comfortable. in my cases separation is less desirable than they initially imagined. I think that, in my old age, I will still choose the February ice of Detroit to the desert warmth of Scottsdale or San Diego.

I chose Detroit because I think that Michigan is beautiful. The magnificence of the Detroit River fills me with all. Adam is Oakland county has much of the splendor of New England. Fort Melbourne and the Bluewater Bridge provide me with inspiring with Easters. I like flat terrains. They do not hide the sky nor dwarf human beings and human creations. They give me my dignity.

I chose Detroit because it is mid-western. I like the culture of the Midwest, it’s speech, it’s openness, it’s hospitality. I find the east and west less rooted in more pretentious. I find the south less welcoming, warm and speech, cold and it’s acceptance of strangers. The Midwest is a wonderful combination of New England Yankees, Pennsylvania Quakers and generations of immigrants who shaped at this founding culture. When I am in the Midwest I sometimes weary of its matter-of-fastness. But I always look forward to coming back to it.

I chose Detroit because I am a workaholic. I did not want an environment so comfortable and so seductive that I would be drawn to leisure activities I find less meaningful. Cold and rainy days are good for work. A less than exiting outdoors makes things indoors all the more wonderful. Eternal sunshine discourage is the kind of human effort that makes life interesting. I do not dream of comfortable places for retirement. My mind is always inventing new projects. I’m not sure that I chose Detroit because I am a workaholic. I did not want an environment so comfortable and so seductive that I would be drawn to leisure activities I find less meaningful. Cold and rainy days are good for work. A less than exiting outdoors makes things indoors all the more wonderful. Eternal sunshine discourages the kind of human effort that makes life interesting. I do not dream of comfortable places for retirement. My mind is always inventing new projects. I’m not sure that longboat key supports that lifestyle. Long Boat Key supports that lifestyle.

Each of these reasons by itself might find another place for its satisfaction. But in combination, they make Detroit in my city. I do not know for sure whether in the infirmities of my final years, I will surrender and find a refuge in some overcrowded tropical paradise, I hope not.

The New Humanism

In April 2007, Sherwin Wine participated in a conference of the Harvard Humanist Chaplaincy in Cambridge, Massachussets, called “The New Humanism.” In his address, Wine explored the new realities of modern life, the importance of maintaining a connection with one’s family culture, and his own story.

Continue to scroll down for all five parts of the presentation.