candalizing as
the nonconformity of the City Temple, and the orthodoxy of the United
Synagogue as innocuously papish as the last phases of the Oxford
movement.

In England it is quite fashionable to admit Judaism into the parlor.
Parlor Judaism, to be sure, is not more vital a force nor more
creative than kitchen Judaism, but it seems to be more vital than the
Judaism restricted to the Temple. At least it is voluntary and
personal, and, what is more important, it is engaging. So engrossed in
the subject of his discussion was once my host at tea, that while
administering the sugar he asked me quite absent-mindedly: "Would you
have one or two lumps in your Judaism?" "Thank you, none at all," was
my reply. "But I am wont to take my Judaism somewhat stronger, if you
please."

_Jewish Student Groups at Oxford and Cambridge_

AS compared with ourselves, English Jews have a long tradition behind
them, in which they glory. That tradition does not at present seem to
stand any imminent danger of being interrupted. The younger generation
follow in the footprints of the older. Nowhere is there so narrow a
rift between Jewish fathers and sons as in England. Hence you do not
find there any prominent organization of the young. Last winter an
anonymous appeal for the organization of the Jewish students in
England ran for several weeks in the _Jewish Chronicle_, but it seems
to have resulted in nothing.

Independent local organizations of Jewish students, however, are to be
found in almost every university in England. In Oxford and Cambridge
they are organized in congregations, having Synagogues of their own,
in which the students assemble for prayer on every Friday night and
Saturday morning. In Cambridge they hold two services, an orthodox and
a liberal, both well attended. In Oxford they have recently published
a special prayer book of their own, suitable for the needs of all
kinds of students, it being a medley of orthodoxy and liberalism,
which if rather indiscriminate in its theology is, on the whole, made
up with good common sense. English liberal Judaism, it should be
observed, is markedly different from its corresponding cults in
Germany and in the United States. In Germany, reformed Judaism has its
nascence in free thought, and it aims to appeal to the intellectual.
With us liberalism is stimulated by our pragmatic evaluation of
religion, and is held out as a bait to the indifferent. In England it
arises from the growi