THE COLUMBUS PLATFORM: THE GUIDING PRINCIPLES OF REFORM JUDAISM (1937)
THE COLUMBUS PLATFORM
In view of the changes that have taken place in the modern world and
the consequent need of stating anew the teachings of Reform Judaism,
the Central Conference of American Rabbis makes the following
declaration of principles. It presents them not as a fixed creed but
as a guide for the progressive elements of Jewry.
A. Judaism and it's Foundations
- Nature of Judaism. Judaism is the historical religious
experience of the Jewish people. Though growing out of Jewish life,
its message is universal, aiming at the union and perfection of
mankind under the sovereignty of God. Reform Judaism recognizes the
principle of progressive development in religion and consciously
applies this principle to spiritual as well as to cultural and social
life. Judaism welcomes all truth, whether written in the pages of
scripture or deciphered from the records of nature. The new
discoveries of science, while replacing the older scientific views
underlying our sacred literature, do not conflict with the essential
spirit of religion as manifested in the consecration of manUs will,
heart and mind to the service of God and of humanity.
- God. The heart of Judaism and its chief contribution to
religion is the doctrine of the One, living God, who rules the world
through law and love. In Him all existence has its creative source and
mankind its ideal of conduct. Though transcending time and space, He
is the indwelling Presence of the world. We worship Him as the Lord of
the universe and as our merciful Father.
- Man. Judaism affirms that man is created in the Divine
image. His spirit is immortal. He is an active co-worker with God. As
a child of God, he is endowed with moral freedom and is charged with
the responsibility of overcoming evil and striving after ideal ends.
- Torah. God reveals Himself not only in the majesty,
beauty and orderliness of nature, but also in the vision and moral
striving of the human spirit. Revelation is a continuous process,
confined to no one group and to no one age. Yet the people of Israel,
through its prophets and sages, achieved unique insight in the realm
of religious truth. The Torah, both written and oral, enshrines
Israel's ever-growing consciousness of God and of the moral law. It
preserves the historical precedents, sanctions and norms of Jewish
life, and seeks to mould it in the patterns of goodness and of
holiness. Being products of historical processes, certain of its laws
have lost their binding force with the passing of the conditions that
called them forth. But as a depository of permanent spiritual ideals,
the Torah remains the dynamic source of the life of Israel. Each age
has the obligation to adapt the teachings of the Torah to its basic
needs in consonance with the genius of Judaism.
- Israel. Judaism is the soul of which Israel is the body.
Living in all parts of the world, Israel has been held together by the
ties of a common history, and above all, by the heritage of faith.
Though we recognize in the group loyalty of Jews who have become
estranged from our religious tradition, a bond which still unites them
with us, we maintain that it is by its religion and for its religion
that the Jewish people has lived. The non-Jew who accepts our faith is
welcomed as a full member of the Jewish community. In all lands where
our people live, they assume and seek to share loyally the full duties
and responsibilities of citizenship and to create seats of Jewish
knowledge and religion. In the rehabilitation of Palestine, the land
hallowed by memories and hopes, we behold the promise of renewed life
for many of our brethren. We affirm the obligation of all Jewry to aid
in its upbuilding as a Jewish homeland by endeavoring to make it not
only a haven of refuge for the oppressed but also a center of Jewish
culture and spiritual life. Throughout the ages it has been IsraelUs
mission to witness to the Divine in the face of every form of paganism
and materialism. We regard it as our historic task to cooperate with
all men in the establishment of the kingdom of God, of universal
brotherhood, Justice, truth and peace on earth. This is our Messianic
goal.
B. Ethics
- Ethics and Religion. In Judaism religion and morality
blend into an indissoluble unity. Seeking God means to strive after
holiness, righteousness and goodness. The love of God is incomplete
without the love of one's fellowmen. Judaism emphasizes the kinship of
the human race, the sanctity and worth of human life and personality
and the right of the individual to freedom and to the pursuit of his
chosen vocation. justice to all, irrespective of race, sect or class,
is the inalienable right and the inescapable obligation of all. The
state and organized government exist in order to further these ends.
- Social justice. Judaism seeks the attainment of a just
society by the application of its teachings to the economic order, to
industry and commerce, and to national and international affairs. It
aims at the elimination of man-made misery and suffering, of poverty
and degradation, of tyranny and slavery, of social inequality and
prejudice, of ill-will and strife. It advocates the promotion of
harmonious relations between warring classes on the basis of equity
and justice, and the creation of conditions under which human
personality may flourish. It pleads for the safeguarding of childhood
against exploitation. It champions the cause of all who work and of
their right to an adequate standard of living, as prior to the rights
of property. Judaism emphasizes the duty of charity, and strives for a
social order which will protect men against the material disabilities
of old age, sickness and unemployment.
- Peace. Judaism, from the days of the prophets, has
proclaimed to mankind the ideal of universal peace. The spiritual and
physical disarmament of all nations has been one of its essential
teachings. It abhors all violence and relies upon moral education,
love and sympathy to secure human progress. It regards justice as the
foundation of the well-being of nations and the condition of enduring
peace. It urges organized international action for disarmament,
collective security and world peace.
C. Religious Practice
- The Religious Life. Jewish life is marked by consecration
to these ideals of Judaism. It calls for faithful participation in the
life of the Jewish community as it finds expression in home, synagogue
and school and in all other agencies that enrich Jewish life and
promote its welfare. The Home has been and must continue to be a
stronghold of Jewish life, hallowed by the spirit of love and
reverence, by moral discipline and religious observance and worship.
The Synagogue is the oldest and most democratic institution in Jewish
life. It is the prime communal agency by which Judaism is fostered and
preserved. It links the Jews of each community and unites them with
all Israel. The perpetuation of Judaism as a living force depends upon
religious knowledge and upon the Education of each new generation in
our rich cultural and spiritual heritage.
Prayer is the voice of religion, the language of faith and
aspiration. It directs man's heart and mind Godward, voices the needs
and hopes of the community and reaches out after goals which invest
life with supreme value. To deepen the spiritual life of our people,
we must cultivate the traditional habit of communion with God through
prayer in both home and synagogue.
Judaism as a way of life requires in addition to its moral and
spiritual demands, the preservation of the Sabbath, festivals and Holy
Days, the retention and development of such customs, symbols and
ceremonies as possess inspirational value, the cultivation of
distinctive forms of religious art and music and the use of Hebrew,
together with the vernacular, in our worship and instruction.
These timeless aims and ideals of our faith we present anew to a
confused and troubled world. We call upon our fellow Jews to
rededicate themselves to them, and, in harmony with all men, hopefully
and courageously to continue Israel's eternal quest after God and His
kingdom.
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