A writer for the Tablet poses this question, which he answers in his article:
I’m not interested here in defending the core atheist claim here – that territory has already been trod persuasively and in exhaustive depth. Instead, I want to address a question that I’m sure has vexed more than a few Tablet readers: are we still really Jewish once we give up our faith? And, if so, then in what sense?
Read here
What is good for the atheist Jewish goose is good for the Messianic Jewish gander!
While I can see that you are thinking that if atheists who deny the existence of HaShem can be considered Jewish than anyone can be so considered, I think you are mistaken due to a comparison of apples and oranges. It is one thing to re-interpret the command to “have no other gods” as if it said “have no gods”. It is quite another if Messianic Jews are considered to view Rav Yeshua as G-d (and thus different from the One Who spoke with Moshe), or as a companion of sorts to G-d (i.e., another god next to or with G-d). Distorting the definition of G-d, which is essentially creating a different G-d, is clearly a violation of essential Jewish definitions. Contrarily, simple disbelief is not such a violation, though of course it falls short of any real participation in the essential Jewish definition. It is clear that failure to trust HaShem was the cause of an entire generation’s demise in the desert without hope of entering the promised land, and it was the cause of virtually all other Jewish tragedies throughout the Tenakh. But a well-respected orthodox rabbi named Mordechai Kaplan addressed a Jewish problem after the Holocaust, whereby Jewish confidence had been shaken to its foundations and many Jews could no longer believe that HaShem could exist and have allowed such an event to occur. So he presented the concept of Judaism as a civilization, which represented a justification for Judaism to continue to exist and be supported by Jews even if they could not believe that it had been developed by an actual G-d. From this, Reconstructionist Judaism was developed. It is not a far remove from this rather agnostic viewpoint to an altogether atheistic one. And it also justifies a secular Jewish identity. The positive side of this is that it enabled Jews to continue to identify as a distinct ethnicity, whereby there is still hope that they or their descendants may return to trust in HaShem and obedience to His ways. The negative side is that it falls far short of HaShem’s biblical expectations for His Jewish people.
Now, it is true that a similar case might be argued for those who call themselves Messianic Jews but whose theology is still distorted by Christian theology that dismissed Torah perspectives. One could argue that they have chosen an identity to participate in the Jewish community, and therefore hope exists that they or their descendants might grow into a better understanding of Judaism and obedience to Torah. From this perspective one might argue that they are in actuality Jews (though of poor quality, and still representing danger to the Jewish enterprise). But by this same liberal perspective, MJs would be lumped together with a great variety of “bad Jews” with whom they would be loath to be associated.
The blogger says “It’s a bit different for us Diaspora Jews, though. Traditionally, Jews separated ourselves from the enveloping majority through our distinctive religious practices and beliefs.” Either this is the reason Jews still exist or there is a God watching out for them. I cannot come up with any other reason the Jews have survived. I think I will take the God watching out position. Not trying to be disrespectful to anyone. But I must admit saying “Jewish Atheist” sounds to me to be akin to “Muslim Atheist” or “Christian Atheist”
The comment cited from the blogger might be misunderstood as if maintaining separation were a primary goal. This neglects the higher purpose of committment to HaShem and His Torah, which produces a lifestyle that results in distinctiveness and thus separation. The comment also focuses on the view of Judaism as a religion, neglecting that Jews are also an ethnic group (i.e., a “people”). Islam and Christianity are religions, and Islam also represents a cultural distinctive. But Judaism represents an entire civilization consisting of possibly 5 ot 6 six distinct eras and 3 “commonwealths” of Israeli political operation. The preservation of this civilization, and more importantly its people, has been a primary goal in the face of continual attempts to annihilate them both. However, not every individual Jew maintains a conscious awareness of the lofty goals for which he or she is responsible, especially while their very survival is being threatened.
The operations of G-d are most often not recognizable on the surface of events, and often require significant historical perspective to recognize them. Hence it is easy to focus on the activities of the Jewish people to survive rather than to recognize that their overall preservation is ultimately due to HaShem. Both perspectives are true.
“Christian Atheist” truly is a contradiction of terms. “Muslim Atheist” is also such a contradiction, considering the meaning of Islam as surrender to the ultimate higher power (who must therefore be deemed to exist). “Jewish Atheist” requires turning a blind eye to the fundamental definition of “Jew” (Yehudi) as a “praiser of Yah”, and requires a very narrow focus on merely the existence of a distinct ethnic group and its civilization. Thus it is not quite a contradiction of terms, but it isn’t exactly a consistent viewpoint either.
@ProclaimLiberty. Once again, thanks for the reply. It is obvious that the is a subject that you have spent a great deal of thought on. My best to you.
Russ
It’s true, Russ, that I have thought a great deal about the Jewish condition, and the influences that affect Jewish opinion and belief. I haven’t really given any special consideration to Atheism or other non-traditional views that Jews may adopt, but I’m aware of them sufficiently to know something about the flaws in their reasoning. Such awareness is fundamental to being able to communicate, in hope of “kiruv” or rapproachment toward HaShem and the essence of Judaism. As a messianist myself, I wish to further the process described by the prophet Yehezkel in calling the dry bones together and fleshing them out and calling them to life and imbuing them with the right spirit.