The History of 'positive-historical' ('Conservative') Judaism in Germany (1844-1912/13)

最近的历史学将德国犹太人的宗教现代化描述为创造犹太中产阶级过程中的一个重要因素。然而，迄今为止的历史调查还没有充分处理一个关键事实：从19世纪的第二个三分之一开始，第三个宗教潮流出现，在东正教和改革的两极之间找到自己的位置，即实证历史犹太教。这种中间路线的潮流代表了犹太人的身份认同，在这种认同中，对积极的宗教传统的拥护和随之而来的对其历史发展的洞察都是平等的不可分割的组成部分。中间派政党将其中心目标确定为调查和翻译传统，对宗教机构进行现代化重组，以及对宗教服务进行谨慎的改革。通过在自己的机构中进行自我组织，它试图确立自己作为沿着于其他两股潮流之外的第三种宗教力量的地位。具体的关注点是，肯定历史神学在犹太社区宗教生活的塑造中的相关性--特别是在犹太教堂和其他公共犹太宗教结构以及家庭的私人领域。本项目的目标是通过第一次呼吁关注作为一个单独的和独立的宗教潮流本身的积极历史犹太教，以弥补以前在史学上的空白。这项研究试图在宗教实践的转变和文化变革的持续进程的背景下确定这一潮流的历史，研究其起源和传播，组织，制度化和思想史。分析还探讨了积极参与其发展的社会阶层，包括其主要代表和更广泛的信徒社区。选择的时间框架进行分析，1844年至1912/13年，标志着从弗兰克尔的第一次创造的术语实证历史犹太教的争议，在1912/13年的自由派犹太教纲领的指导方针，也展望了未来的几年的魏玛共和国。特别强调的是探索的问题，为什么中间道路的代表，目前，在19世纪50年代似乎代表了大多数犹太人在德国的宗教取向，尽管一些尝试没有成功地实现更持久的巩固其结构作为一个跨区域的宗教运动。此外，这项研究试图阐明这一潮流在德国犹太人宗教史上所占的地位，以及它作为中产阶级宗教派别或bürgerliche Konfession的变体所发挥的作用。

Recent historiography has described religious modernization within German Jewry as an important element within the process of the creation of a Jewish middle class. However, to date historical inquiry has not sufficiently dealt with a key fact: beginning with the second third of the 19th century, a third religious current emerged to find its place between the two poles of Orthodoxy and Reform, namely positive-historical Judaism. This middle-of-the- road current represented a Jewish identity in which espousal of a positive religious tradition and the concomitant insight into its historical development were both equal integral components. The middle-of-the-road party defined its central aims as the investigation and translation of tradition, the modernizing reorganization of the religious institutions as well as a cautious reform of the religious service. By means of self-organizing in its own institutions, it sought to assert itself as a third religious force along side the two other currents. The concrete concern was to assert the relevance of a positive-historical theology in the shaping of religious life in the Jewish Communities - particularly within the synagogue and other public Jewish religious structures as well as in the private sphere of the family. The goal of the present project is to close the previous empty gap in historiography by calling attention for the first time to positive-historical Judaism as a separate and independent religious current in its own right. The study seeks to work out the history of this current in the context of the transformation of religious practice and the ongoing processes of cultural change, looking at its genesis and spread, organization, institutionalization and history of ideas. The analysis also explores the social strata that were active in its development, both its leading representatives and the broader community of adherents. The chosen time frame for analysis, 1844-1912/13, marks the period from Frankel's first coining of the term positive-historical Judaism to the controversy over the Guidelines for a Program for Liberal Judaism in 1912/13, and also looks on ahead to the years of the Weimar Republic. Particular emphasis is given to exploring the question as to why the representatives of the middle path, a current that in the 1850s appeared to represented the religious orientation of a majority of the Jews in Germany, despite a number of attempts did not succeed in achieving more lasting consolidation of its structure as a trans-regional religious movement. In addition, the study attempts to shed light on the place occupied by this current in the religious history of German Jewry and what role it played as a variant of a middle-class religious denomination or bürgerliche Konfession.