When, in 1876, Felix Adler returned from his studies as a rabbi in Europe, and Temple Emanu-El--the most important Jewish congregation in the United States--was ready to welcome him to its pulpit, he found that it would not coincide with his views to follow in the footsteps of his father, who had been connected with that synagogue for forty years. The son’s researches had led him to the conclusion that forms, ceremonies, and customs did not make a religion when pursued in new and entirely different surroundings. Dr. Adler hoped that the time had come when the real spiritual essentials of the Jewish religion--its system of ethics--could be developed, appreciated, and enforced, and that the American Jews could adjust themselves to the land in which they were living and drop all that they had had to adhere to in Ghettoized Europe. He came back filled with an enthusiastic desire to remedy the glaring evils, not only of the Jews, but of the entire community: he could diagnose our ills and prescribe a remedy. This appeal found a wonderful response amongst the flower of the reformed Jews and some Christians of New York, who formed the Society for Ethical Culture, of which the then leading Jew of America, Joseph Seligman, was elected president. All these felt the need of readjustment to fit their new surroundings. Some of those religious habits were imposed upon them while their ancestors were suppressed people. Few, if any, would adopt Christianity, but all were ready to subscribe to the aims of a society which are most clearly stated in their present invitation to members: Our Society is distinctly a religious body, interpreting the word “religion” to mean fervent devotion to the highest moral ends. But toward religion as a confession of faith in things superhuman, the attitude of our Society is neutral. Neither acceptance nor denial of any theological doctrine disqualifies for membership.