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Rating: 
Summary: A solid overview
Review: A beginners' guide to Jewish theology and to the varying Jewish points of view on a variety of issues, the sort of book that points you to other books that discuss those issues in more detail. As other reviewers have pointed out, this is not the sort of book that should finish one's inquiry into such matters -- but for what it is, its excellent.
Rating:
Summary: A solid overview
Review: A beginners' guide to Jewish theology and to the varying Jewish points of view on a variety of issues, the sort of book that points you to other books that discuss those issues in more detail. As other reviewers have pointed out, this is not the sort of book that should finish one's inquiry into such matters -- but for what it is, its excellent.
Rating: 
Summary: Fine Survey of Jewish Theology
Review: Gillman has written a very readable book that covers a lot of ground. He provides analysis and descriptions of the views of many influential thinkers in this area including: Martin Buber, Franz Rosenzweig, Mordecai Kaplan, Richard Rubenstein, et al. The author also includes certain non-Jewish influences such as Paul Tillich. The book is well organized with a heavy emphasis on mythology. It includes extensive chapter references and recommendations for further reading and study. It is a winner of the National Jewish Book Award from the Jewish Book Council. It is a great way to start an enquiry into Jewish theology. It even includes a few references to Jewish mysticism and Lurian Kabbalah. The dearth of such references or considerations is not as puzzling as it may seem. Though Gillman is a big fan of Heschel (who also taught at the Jewish Theological Seminary = JTS) who is considered to be mystical, the influence of Kabbalah at JTS is quite small nevertheless. Also, Kabbalah has very limited influence upon Rabbinical Conservative Judaism. This is unfortunate because many of the theological dilemmas presented in this book could be explained through Kabbalah. Admittedly, Kabbalah is not very organized and one would need to pick and choose amongst its methods, concepts, doctrines, etc. Additionally, while frequently referring to mythology (and overdoing this by stating that scientific models are myths), he doesn't mention Joseph Campbell. Furthermore, while Judaism (as virtually all living religions) has been syncretic (borrowed ideas etc. from other religions and philosophies--e.g. Maimonides and Aristotle), Gillman does not invoke any useful concepts (e.g. Karma and Reincarnation) to help with his many theological problems. Strangest of all, though he references the great Philosophy of Science classic (Kuhn's "Structure of Scientific Revolutions"), he virtually ignores scientific explanations and approaches applicable to his stated theological problems and challenges. To ignore this wealth of possibility leaves one with a sense that Gillman has raised more questions than he's answered. Indeed, he directly implies this in his wonderful Afterward in which he presents a methodology and recommendations for developing one's own personal theology. This book, as stated, is meant as an introduction to the creation of modern theology based upon the thinkers of the past.
Rating:
Summary: Unbiased and provocative
Review: I have to disagree with some of the other reviews, I think that this book is unbiased, it presents many options and theological points of view and compares and contrasts them but leaves them open for us to decide. The writing style isnt as easy as I would hope but the subject matter is very deep as well. I think that it is important if one want to get into a serious study of jewish theology to read this book as difficult as the reading style may be at times.
The author covers most serious questions and contrasts the Talmud with some of the more prominent jewish philosophers, namely Maimonides, Rosenzweig etc.
Rating:
Summary: An excellent, if biased, introduction to Jewish theology
Review: It was with trepidation that I approached _Sacred Fragments_. After a year of increasing my Jewish observance while remaining committed to Conservative Judaism, I finally felt that I had amassed enough knowledge and confidence in my Judaism to approach difficult theological issues. Gillman's book is indispensible. The introduction and first two chapters introduce Gillman's perceptions of the five main theological positions of modern Judaism. (The "Orthodox" position articulated by R' Lamm of YU; Mordechai Kaplan's Reconstructionist theology; Rosensweig; Heschel; and, finally, Gillman's own modified Heschellian theology.) Although the middle chapters begin to get mired in technical discussion about historical philosophical and theological approaches to God, the pace picks up again when Gillman addresses theological responses to suffering and the need for ritual.The reader must be careful, however, to realize that Gillman most certainly has an agenda. Although marketed as a general introduction to Jewish theology, Gillman definitely magnifies the "middle-of-the-road" positions, and subtly rejects both the "Orthodox" and "Reconstructionist" theologies without adequately stating their lack of tenability, at least in Gillman's mind. The serious reader looking to understand Jewish theology and make a competent choice will definitely want to follow up with a good primer on "Orthodox" theology (which is likely nowhere near as monolithic as Gillman makes it out to be), as well.
Rating:
Summary: An excellent, if biased, introduction to Jewish theology
Review: It was with trepidation that I approached _Sacred Fragments_. After a year of increasing my Jewish observance while remaining committed to Conservative Judaism, I finally felt that I had amassed enough knowledge and confidence in my Judaism to approach difficult theological issues. Gillman's book is indispensible. The introduction and first two chapters introduce Gillman's perceptions of the five main theological positions of modern Judaism. (The "Orthodox" position articulated by R' Lamm of YU; Mordechai Kaplan's Reconstructionist theology; Rosensweig; Heschel; and, finally, Gillman's own modified Heschellian theology.) Although the middle chapters begin to get mired in technical discussion about historical philosophical and theological approaches to God, the pace picks up again when Gillman addresses theological responses to suffering and the need for ritual. The reader must be careful, however, to realize that Gillman most certainly has an agenda. Although marketed as a general introduction to Jewish theology, Gillman definitely magnifies the "middle-of-the-road" positions, and subtly rejects both the "Orthodox" and "Reconstructionist" theologies without adequately stating their lack of tenability, at least in Gillman's mind. The serious reader looking to understand Jewish theology and make a competent choice will definitely want to follow up with a good primer on "Orthodox" theology (which is likely nowhere near as monolithic as Gillman makes it out to be), as well.
Rating:
Summary: An Excellent Introduction to Modern Jewish Theology
Review: Judaism is about more than ritual, law and observance. It is also about God and His relationship with humanity. In this excellent book, Rabbi Gillman, chair of the philosophy/theology department at the Jewish Theological Seminary (which ordains COnservative Rabbis) writes a lucid introduction to this complex subject that is fully accessible to lay persons with no Jewish background (although a little knowledge of philosophy will help) Besides surveying all the major trends in Jewish theological thought from re-constructionism to Orthodox literalism, Gillman gives the reader his own views. Gillman attended the seminary during the waning years of Mordechai Kaplan's influence and during the hay day of the influence of Abraham Joshua Heschl. Heschl, who was essentially an hasid at a modern seminary took a decisively mystical and yet thoroughly modern approach to Jewish theology. Heschl's approach is most definitevely set forth in his classic "God in Search of Man." This book is difficult reading. Gillman summarizes it in much simpler, easier language. Heschl's approach can be summed up by his famous saying that "As a record of revelation, the whole bible is Midrash." In essence, Heschl and Gillman view the revletion at Sinai as something which happened for sure but not in the manner set forth in the bible. Because God's essence is beyond description or even human understanding, the bible necessarily filters that experience through the eyes of man. Thus, paradoxically, the fact that belief in God and His majesty defies rational explanation is the very essence of what makes it possible for modern man to believe in Him. Because while I cannot believe that God sits on a throne and opens a book every Rosh Hashanah, I can accept this as a metaphor for the nature of God which I cannot begin to comprehend. This very mysticism makes belief possible for modern man. Heschl really changed conservative theology after he came to the seminar in the 50's. His non-rational mystical approach was the precise opposite of what Mordechai Kaplan had taught for decades. Heschl's arrival made Kaplan's departure for the Reconstructionist movement inevitable. Heschl died young but his influence lives on through Gillman. This book will be of interest to any Jew or non-Jew interested in a truly modern approach to God and revelation. I also recommend Heschl for the truly adventurous. He was a great thinker and a poetic writer who will be remembered as one of the Jewish giants of the 20th century.
Rating:
Summary: An Excellent Introduction to Modern Jewish Theology
Review: Judaism is about more than ritual, law and observance. It is also about God and His relationship with humanity. In this excellent book, Rabbi Gillman, chair of the philosophy/theology department at the Jewish Theological Seminary (which ordains COnservative Rabbis) writes a lucid introduction to this complex subject that is fully accessible to lay persons with no Jewish background (although a little knowledge of philosophy will help) Besides surveying all the major trends in Jewish theological thought from re-constructionism to Orthodox literalism, Gillman gives the reader his own views. Gillman attended the seminary during the waning years of Mordechai Kaplan's influence and during the hay day of the influence of Abraham Joshua Heschl. Heschl, who was essentially an hasid at a modern seminary took a decisively mystical and yet thoroughly modern approach to Jewish theology. Heschl's approach is most definitevely set forth in his classic "God in Search of Man." This book is difficult reading. Gillman summarizes it in much simpler, easier language. Heschl's approach can be summed up by his famous saying that "As a record of revelation, the whole bible is Midrash." In essence, Heschl and Gillman view the revletion at Sinai as something which happened for sure but not in the manner set forth in the bible. Because God's essence is beyond description or even human understanding, the bible necessarily filters that experience through the eyes of man. Thus, paradoxically, the fact that belief in God and His majesty defies rational explanation is the very essence of what makes it possible for modern man to believe in Him. Because while I cannot believe that God sits on a throne and opens a book every Rosh Hashanah, I can accept this as a metaphor for the nature of God which I cannot begin to comprehend. This very mysticism makes belief possible for modern man. Heschl really changed conservative theology after he came to the seminar in the 50's. His non-rational mystical approach was the precise opposite of what Mordechai Kaplan had taught for decades. Heschl's arrival made Kaplan's departure for the Reconstructionist movement inevitable. Heschl died young but his influence lives on through Gillman. This book will be of interest to any Jew or non-Jew interested in a truly modern approach to God and revelation. I also recommend Heschl for the truly adventurous. He was a great thinker and a poetic writer who will be remembered as one of the Jewish giants of the 20th century.
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