Another Way, Another Time : : Religious Inclusivism and the Sacks Chief Rabbinate / / Meir Persoff.

• Superior document: Title is part of eBook package: De Gruyter Academic Studies Press Backlist eBook-Package 2008-2013
• VerfasserIn: Persoff, Meir,
• MitwirkendeR: Alderman, Geoffrey,
• Place / Publishing House: Boston, MA : : Academic Studies Press, , [2010]; ©2010
• Year of Publication: 2010
• Language: English
• Series: Judaism and Jewish Life
• Physical Description: 1 online resource (398 p.)
• Other title: Frontmatter --; Contents --; Foreword --; Preface --; 1. With Open Arms --; 2. Beyond the Limits --; 3. Leading by Example --; 4. The Culture of Contempt --; 5. The Search for Survival --; 6. The Stanmore Accords --; Interlude. From First to Second --; 7. The Indignity of Difference --; 8. The Crucible of Judaism --; 9. The Dynamic of Renewal --; 10. Rites and Wrongs --; 11. The Stanmore Discords --; 12. The Mirage of Unity --; 13. The Pull of Pluralism --; Notes --; Bibliography --; Index
• Format: Mode of access: Internet via World Wide Web.
• ISBN: 9781618110237; 9783111024080; 9783110688146
• DOI: 10.1515/9781618110237
• Access: restricted access
• Hierarchical level: Monograph
• Statement of Responsibility: Meir Persoff.

British Chief Rabbi Jonathan Sacks – now Baron Sacks of Aldgate in the City of London – launched his tenure of office in 1991 with the aim of an inclusivist Decade of Jewish Renewal. Within a few years, fulfilling his installation prediction that ‘I will have failures, but I will try again, another way, another time,’ he was attracting calls, from opponents and supporters, for his resignation and the abolition of his office. Reviewing Sacks’ early writings and pronouncements on the theme of inclusivism, Another Way, Another Time demonstrates how, repeatedly, the Chief Rabbi said ‘irreconcilable things to different audiences’ and how, in the process, he induced his kingmaker and foremost patron, Lord (Stanley) Kalms, to declare of Anglo-Jewry: ‘We are in a time warp, and fast becoming an irrelevance in terms of world Jewry.’ Citing support from a variety of sources, this study contends that the Chief Rabbinate has indeed reached the end of the road and explores other paths to the leadership of a pluralistic – and, ideally, inclusivist – community.