I was asked to write about “how to revive the Conservative movement.” In my opinion, that’s the wrong question. Here’s why. Modern society is increasingly secular. Thus, it is up to religion to make the case for its enduring relevance in the 21st century.

The Conservative movement’s founders conceived it with the “religion in the modern world” tension in mind, as is reflected both in the movement’s commitment to modern historical understandings of the origins and development of Judaism and its commitment to traditional religious practice. Unfortunately, however, the reality reflects that the movement’s ideology of “tradition and change” no longer resonates with large numbers of modern Jews.

The Conservative movement is not the only brand of religion that is suffering in numbers due to a failure to convince modern people that religion and tradition have tremendous potential to enrich their lives. 

The uninspiring Pew report on the state of U.S. Jewry reflects (at least) two different phenomena. Some Jews are opting out of all forms of Judaism, while others are expressing their Judaism in ways that do not cleanly conform to strict denominational boundaries and are no longer letting specific denominational affiliations dictate their commitment, practice and expression of Judaism. Admittedly, the group opting out completely is much larger. But are they opting out in the full knowledge of Judaism’s potential to enrich their lives or because the modern secular world offers something more appealing? 

Many who bemoan the current state of the Conservative movement point to its 1950 tshuvah (Jewish legal responsum) that permitted Jews to drive to shul on Shabbat, which allowed for the breakdown of synagogue-centred Jewish communities. How then to revive the Conservative movement? The more useful questions we should be asking are: how can we rebuild community? Can the synagogue once again be a centre of Jewish life? Must we imagine the synagogue along strict denominational lines?

As Jews, known stereotypically for our opinions, rather than recognize multiple legitimate means of Jewish expression and observance, we tend to think that the way we “do Jewish” is the best way. The Jewish People would benefit from recognizing that there are many permutations and combinations in which Jewish culture, values, thought, literature, observance, tradition, and ritual can offer a framework for a rich Jewish life, which may or may not include Shabbat morning services.

Whether the goal is to revive the Conservative movement or to help Jews find the Jewish expression best for them, community is the key.

Yedida Eisenstat recently completed her doctorate in midrash and scriptural interpretation at the Jewish Theological Seminary of America. This month, she started teaching Jewish studies at York University as an assistant professor of the humanities.