Jewish Tradition

In contrast to the Congregationalists, Presbyterian, and Episcopalians, Jewish students in the college have access to a distinct organization. Separate Hillel societies exist at both Harvard and Radcliffe; executive committees meet weekly to establish a program; and there are representatives in all the Houses and Halls.

Whereas the Protestants hope to establish a oneness with the academic community, many Jews seek a means to understand or give expression to their tradition. "Hillel for many Jews means a community," says Rabbi Ben-Zion Gold, associate director of Hillel. "If a Jew recognizes himself as a Jew this means that he wishes to act as such. For some it means to hear a lecture, for others it means lox and bagels, and for others it means worship."

Over half the Jews who signed religious preferences cards, however, do not belong to Hillel; many consider it a form of self-imposed segregation. Such people are "trying to move away from the restricted life of suburbia," suggests Rabbi Gold. But, he continues, "they fail to see that Harvard itself is a form of segregation in its uniqueness, and that they will need Judaism later. Being a man of the world and a Jew are disjunctive to these students. Hillel attempts to show what the broader context of religion may be."

Still with a membership of 350 out of at least 800 Jewish undergraduates at Harvard and Radcliffe Hillel manages to attract a higher percentage of potential members than most other religious groups. "I am pleased with what we get, but I can't say that I'm happy with the status quo," Rabbi Gold emphasizes. This year Hillel's membership is 75 less than the total for each of the past two years. But because registration coincided with the High Holy Days making it difficult to contact prospective members, Rabbi Gold considers this a random occurrence rather than an indication of a downward trend.

'Non-Dramatic' Rise

In fact, both the number of activities and general attendance at Hillel has increased "non-dramatically" in the past few years. Hillel's program includes religious services, lectures on the Jewish tradition, courses in Hebrew, socials, folk dance classes, and publication of Mosaic. The lectures and services get the greatest numerical response, and this is consistent with Hillel's central goal to provide Jewish students with religious services and instruction. Civil rights work is a secondary aim of Hillel, although Rabbi Gold stresses that "this must be considered a paramount concern until the situation is better and there are enough organizations working in the area."

Many problems that beset Hillel are familiar to most Jewish communities in this country; there is the urge to assimilate; the inability to share holidays with the majority, and a great disparity between the attendance on Holy Days and the rest of the year. Yet other difficulties can be attributed to the particular situation in Cambridge. Hillel House, for example, is a 25 minute walk from the houses, far enough to discourage many students from going there regularly. And the university atmosphere hampers participation. Many students do not want to continue religious activity at the expense of trying something new. Rabbi Gold recognizes that "on Friday night at a quarter to eight there are a thousand things to do besides attend services."

Nonetheless, he detects a change in religious attitudes. Students are breaking away from the fundamentalism and unthinking obeisance to religion which often marked their background. But instead of shunning religion altogether, students have shown less piety and more interests. Although there is no religious revival, Rabbi Gold points out that there is more participation and a greater concern with the Jewish tradition as a proper field of study. Ultimately, be feels, this will strengthen Hillel specifically and Judaism generally.

Well-Organized Catholics

Just as a unique tradition survives as the cohesive force which draws Jews to Hillel, so the centralized authority of the Catholic Church attracts students to the Catholic Club. Like the Jews, Catholics at Harvard have a well organized and well attended program. The Catholic Student Center, is two minutes walk from Lamont on Arrow Street, houses a library, offices for six chaplains, and small chapel. There are club representatives in each House, and they meet twice a month to help the executive board plan future activities.

Also like the Jews, a relatively high percentage of Catholics have an active association with their clubs. This year 570 undergraduates indicated Catholicism on their religious preference card and 190 of these pay dues as members. To students participation, each Catholic chaplains to determine his attitude on the Church and his interest in the Catholic Club.

Chaplain Joseph I Collins has observed a study increase in the activities at the Catholic Club in the past few years, although he does not feel that students have changed their ideas about religion. Not unexpectedly, masses have the best attendance of all activities associated with the club. Lectures too receive a good response. And the Catholic Club holds mixers, art exhibits, concerts, and publishes Current.

"In providing an opportunity for Catholics to mature and sanctify themselves," Rev. Collins faces several difficulties. As with other religions, both studies and extra-curricular activities draw people away from a more active Catholic life. "Students are not joiners," says Rev. Collins. "They refuse to join because they think they will have to do something. This supposed responsibility would prevent them from acting independently in social or intellectual contexts and so people shy away." Catholics especially may value the freedom at Harvard because many have a comparatively strict background. Moreover, many students think Catholicism sets them apart from their follows. They are encouraged by the variety of choices available to drop religion to a minimum, namely Sunday mass.

Nonetheless Rev. Collins remains optimistic. "The freedom at Harvard does make people think for themselves and think about the reality of God. If they come back to the faith in an active way they are inevitably much better Catholics."

All four clergymen said there was a constant or slightly diminished numerical interest in religion but all detected an increase in the strength of commitment. Still, the new commitment is probably attributable to a general quickening of social consciousness, and suggests that any marked change in organized religion at Harvard is highly doubtful