The soldier enjoyed ceremonies that reminded him of home and childhood, but he regarded them largely as pleasant memories. However deep a meaning the symbols might possess, the soldier had not the background to grasp it. The symbols did not stand for enough to solve the problems of his immediate life. In the same way, theological concepts, however liberal, meant nothing to him practically. The liberal theology of reform Judaism might have appealed to the mass of the Jewish soldiers if they had been interested in it and had made an effort to understand it. As it was, liberalism in theology meant exactly nothing to them. They were not interested in theological problems; they did not care what one's opinion might be about the literal inspiration of the Bible or about the coming of the Messiah. The liberalism which expressed itself constantly among the soldiers, and which they brought back with them into civil life, was different from all this. Granting your liberalism or your conservatism in regard to beliefs and ceremonies, the soldier wanted to know your attitude toward other human beings. The liberalism he wanted was social and humanitarian. On this plane he had his being. This was the type of problem which interested him and which he could understand. The soldier felt too often that the churches and synagogues were dominated by capital, by a narrow social class which discriminated against him. Among Jewish soldiers, many felt that the religious ideas they might accept were expressed in rich reform temples, where they themselves would not be acceptable or would not feel at home. On the other hand, they did not feel at home in the little orthodox synagogues where their fathers offered up their daily prayers. They did not understand the Hebrew ritual uttered there, nor the devotional attitude which was there expressed.