The issue of female rabbis proved more complex. Agus felt that the CJLS should address the subissues of women as judges, witnesses, and shlichit tzibbur (leaders of public prayer) before that of rabbi. For political reasons, the Jewish Theological Seminary addressed the issue by setting up a commission, whose report attempted to skirt these halakic issues. R. Agus was upset at the process—he thought the report was deliberately disingenuous in not addressing the other issues of status, since everyone knew that once ordained, female rabbis would perform all of the functions not addressed. Though he agreed with the result, he disagreed with the process. Therefore, in a move that surprised both the left and the right, he led a group of Rabbinical Assembly members in rejecting the report’s recommendation.
During the 1950s, despite his congregational responsibilities, Agus continued his scholarly work. He was a regular contributor to a variety of Jewish periodicals, such as the Menorah Journal, Judaism, Midstream, and The Reconstructionist, and he served on several of their editorial boards. He also published on occasion in Hebrew journals. At the same time, he began to teach at Johns Hopkins University in an adjunct capacity, lecture at Bnai Brith institutes, and speak at colleges and seminaries around the country. In 1959 he published his well-known study The Evolution of Jewish Thought, an outgrowth of his lectures.
During this period, Agus also took an active interest in national and international affairs. A firm supporter of Franklin D. Roosevelt during the 1930s and 1940s and a supporter of the creation of the United Nations, he distrusted socialism and hated communism. However, he believed in the necessity of moderate dialogue with the Soviet Union and supported public figures such as Adlai Stevenson who advocated a less belligerent relationship with the USSR. He was a significant opponent of Senator Joseph McCarthy and openly fought McCarthyism, testifying on behalf of individual’s who were under suspicion, and he invited Professor Owen Lattimore of Johns Hopkins University to lecture at Beth El. Agus fought for the limitation of nuclear weapons, even for nuclear disarmament. He even disregarded a federal requirement that Beth El build a nuclear shelter, arguing that such an action legitimated the idea of nuclear war. He supported the Civil Rights movement and efforts to desegregate Baltimore, though he opposed affirmative action programs as unfair and had a visceral fear of black inner-city violence, which threatened many Jewish shopkeepers. He was an early and consistent opponent of the Vietnam War and supported the antiwar political positions of Senators Eugene McCarthy and George McGovern. In the 1970s, Agus was an active participant in an interfaith group started by Sargent Shriver to discuss the intersection of religion and politics.
Beginning in 1968, Agus, while continuing his rabbinical duties in Baltimore, accepted a joint appointment as professor of Rabbinic Civilization at the new Reconstructionist Rabbinical College (RRC) in Philadelphia and at Temple University. Though not a reconstructionist, Agus had a long-standing relationship with Mordecai Kaplan, the founder of the reconstructionist movement, and he respected what promised to be a serious and innovative rabbinical training program. Agus taught in this capacity until the end of the academic year in 1970, when he resigned from the RRC in a dispute over the curriculum and the amount of Talmud students should be required to learn. The faculty wanted to reduce the hours devoted to talmudic study, while Agus wanted to increase them. However, he retained his professorship at Temple University and continued to teach graduate courses at that institution until 1980, when he resigned and accepted an adjunct appointment at Dropsie College in Philadelphia. He held this position until 1985, when his health would no longer permit the heavy schedule of travel that professorship entailed. Agus also had served as visiting professor in 1966 at the Rabbinical Seminary in Buenos Aires, affiliated with the Jewish Theological Seminary of America.
In addition to formal teaching, R. Agus taught the members of the local rabbinate on numerous occasions over the years. When he first came to Baltimore, he assisted local Conservative and Reform rabbis on an informal basis. In later years he gave seminars to rabbis in the Baltimore-Washington area on a bimonthly basis. Agus came to be known as the “rabbi of the rabbis” in the Baltimore-Washington area, because rabbis from all denominations of Judaism came to him not only to learn but also for advice on both personal and halakic issues. While his teaching was well known, the personal contacts were in confidence. The rabbis did invite him to speak before their congregations on a regular basis; for example, for a number of years he was invited to give a series of four lectures a year as part of the Sunday Scholar Series at Washington (Reform) Hebrew Congregation. Also, over the years students at the Ner Israel ultra-Orthodox yeshiva in Baltimore would come to see Agus at his house late at night to study Talmud. This study was kept secret because if it had become known, it would have resulted in the students’ expulsion from Ner Israel.
Another environment in which Agus taught was Christian seminaries. He lectured at Woodstock (Jesuit), Union Theological in New York City, and St. Mary’s Seminary in Baltimore. St. Mary’s is the largest school for Catholic priests in the United States and is under the direct supervision of the Vatican. R. Agus was the first nonpriest, let alone Jew, officially authorized by the Vatican to teach Catholic seminarians. He lectured on the Jewish background and content of the Gospels for over ten years on a regular basis.
During the 1960s and 1970s, Agus was also active in projects that cut across the lines of Jewish organizational life. For example, he became involved in the recently founded organization of Jewish academic scholars and helped to establish a Jewish Philosophical Society. He worked with the American Jewish Committee at both the local and the national level on various communal issues, with the Synagogue Council of America on Jewish-Christian issues, and with a host of Jewish communal agencies.
In 1979—1980, Agus became part of a group of fifteen rabbis—five Orthodox, five Conservative, and five Reform—that was put together by the leaders of the Rabbinical Council of America (Orthodox), the Rabbinical Assembly (Conservative), and the Central Committee of American Rabbis (Reform) and that met in secret for a number of years to explore issues of theology and practice. Much of the early work of this group was based on papers prepared by Agus. He was very interested in and excited by this undertaking, as it brought him back into contact with people from Yeshiva University, including R. Joseph Lookstein, an old mentor. He found significant areas of commonality among the movement’s and even harbored some optimism that his quest to create a viable, religiously based Judaism for America would begin to move forward. Unfortunately, his illnesses and other factors aborted this effort.
From the 1950s, Agus likewise was active in the Jewish-Christian dialogue, in the hope of reducing anti-Semitism and helping to restructure the Christian understanding of Jews and Judaism. He worked closely with the American Jewish Committee in developing interfaith programs and was directly involved in relationships with Cardinal Bea that bore fruit in Vatican II. He worked with the National Council of Christians and Jews and actively participated in interfaith conversations, programs, and education at the local and state levels.
R. Agus became rabbi emeritus at Beth El in 1980. From 1980 to 1986, despite poor health, he continued his academic work, publishing his last book, The Jewish Quest, in 1983. He died on the twenty-third day of Elul, September 26, 1986.
THOUGHT
Despite all his rabbinical teaching and public roles, Jacob Agus is best known as an important Jewish thinker and student of Jewish thought. This scholarly activity, which spanned nearly half a century—beginning with his Harvard doctoral dissertation, which became his first book, Modern Philosophies of Judaism (1941)—covers an enormous historical and conceptual range, stretching from the biblical to the modern era. Nothing Jewish was alien to Agus, and his research and reflections involved talmudic, philosophical, and cabalistic sources, though quite clearly the philosophical