Peter Berger offers a third option, which he calls the "inductive" response to modernity. This requires finding a middle ground between fundamentalism and apathy, remaining passionate about Jewish tradition and being open to the modern world. A Judaism of this kind, both passionate and open, would ideally be expressed in multiple ways, enabling its adherents to belong to multiple communities which share basic values. Advancing multiple responses would fuel an open discussion and debate that would in turn bring about a rich and vibrant Jewish community. As the success of Limmud has shown, pluralism is not the same as parve. Pluralism can engender passion and energy. It recognises and celebrates difference as a constructive challenge, an opportunity for growth. Passionate pluralism is the antithesis of both fundamentalism and apathy. Passionate pluralism demands engagement while not insisting on a singular truth. It is the "third" way, an inductive response paving the way for a Judaism that engages with modernity without being swallowed by it.

Various forms of "passionate pluralism" are already being practised within several Jewish denominations and in a number of "post-denominational," "trans-denominational" or "multi-denominational" initiatives. The UK is home to one of the most creative and vibrant examples of passionate pluralism: Limmud. This has been such a roaring success that it is now being replicated in numerous countries around the world. Other collaborative educational initiatives include the Alma/JCC Manhattan's Tikkun Leyl Shavuot and cross-denominational co-operatives like Chicago's City North Kehillah. Even institutions are getting into the game by providing pluralistic learning experiences. Machon Pardes and the Hartman Institute in Jerusalem are both attracting significant numbers of students and rabbis from all denominations, as is Yeshivat Hadar in New York. Boston's Hebrew College even goes so far as to offer the option of "rabbinic ordination in a trans-denominational setting," believing that it is not only possible but desirable to train different streams of rabbis under one roof.

Each of these initiatives or institutions is, in its own way is attempting to cultivate passionate pluralism. Whether or not this turns out to be a permanent force in Jewish life, it is clear is that these initiatives are responding to the question raised at my round-table discussion: How can moderate faiths respond to the appeal of extremism? The passion of certainty can be replaced by the passion of dialogue. Rather than a monolithic answer from a higher authority, these initiatives offer multiple answers. The dialectic process of differing voices generates the passion, while the diversity of the community guards against that passion turning into fundamentalism or extremism. Such initiatives are the manifestation of Peter Berger's inductive option to modernity.