It must again be premised that the subject [of dogma], which occupied the thoughts of the greatest and noblest Jewish minds for so many centuries, has been neglected for a comparatively long time. And this for varying reasons. First, there is Mendelssohn's assertion, or supposed assertion, in his "Jerusalem", that Judaism has no dogmas - an assertion which has been accepted by the majority of modern Jewish theologians as the only dogma Judaism possesses. You can hear it pronounced in scores of Jewish pulpits; you can read it written in scores of Jewish books. To admit the possibility that Mendelssohn was in error is hardly permissible, especially for those with whom he enjoys a certain infallibility. Nay, even the fact that he himself was not consistent in his theory, and on another occasion declared that Judaism has dogmas, only that they are purer and more in harmony with reason than those of other religions; or even the more important fact that he published a school-book for children, in which the so-called Thirteen Articles were embodied, only that instead of the formula "I believe" he substituted "I am convinced" - even such patent facts did not produce much effect upon many of our modern theologians. They were either overlooked or explained away so as to make them harmonize with the great dogma of dogmalessness.
“The Dogmas of Judaism”, by Rabbi Solomon Schechter, found in Studies in Judaism: Essays on Persons, Concepts, and Movements of Thought in Jewish Tradition (pages 73-74)
