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The origins of Reform Judaism lie in [[German Confederation|mid-19th-century Germany]], where Rabbi [[Abraham Geiger]] and his associates formulated its early principles, attempting to harmonize Jewish tradition with modern sensibilities in the age of [[Jewish emancipation|emancipation]]. Brought to America by German-trained rabbis, the denomination gained prominence in [[History of the Jews in the United States|the United States]], flourishing from the 1860s to the 1930s in an era known as "Classical Reform". Since the 1970s, the movement has adopted a policy of inclusiveness and acceptance, inviting as many as possible to partake in its communities rather than adhering to strict theoretical clarity. It is strongly identified with progressive and liberal agendas in political and social terms, mainly under the traditional Jewish rubric ''[[tikkun olam]]'' ("repairing of the world"). ''Tikkun olam'' is a central motto of Reform Judaism, and acting in its name is one of the main channels for adherents to express their affiliation. The movement's most significant center today is in [[North America]].
Various regional branches exist, including the [[Union for Reform Judaism]] (URJ) in the United States and Canada, the [[Movement for Reform Judaism]] (MRJ) and [[Liberal Judaism (United Kingdom)|Liberal Judaism]] in the United Kingdom, the [[Israel Movement for Reform and Progressive Judaism]] (IMPJ) in Israel, and the UJR-AmLat in Latin America; these are united within the international [[World Union for Progressive Judaism]] (WUPJ). Founded in 1926, the WUPJ estimates it represents at least 1.8 million people in 50 countries, about 1 million of which are registered adult congregants, and the rest are unaffiliated but identify with the movement. This makes Reform the second-largest Jewish denomination worldwide, after [[Orthodox Judaism]]
==Definitions==
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===God===
In regard to God, the Reform movement has always officially maintained a [[theistic]] stance, affirming the belief in a [[personal God]].<ref>Kaplan, ''American Reform: an Introduction'', p. 29; ''Challenges and Reflections'', p. 36; ''Contemporary Debates'', 136–142.;[[Jonathan Romain]] ''Reform Judaism and Modernity: A Reader'', SCM Press, 2004. p. 145.</ref> Despite this official position, some voices among the spiritual leadership have approached [[religious humanism|religious]] and even [[secular humanism]].
Early Reform thinkers in Germany clung to this precept;<ref>Meyer, p. 96.</ref> the 1885 [[Pittsburgh Platform]] described the "One God... The God-Idea as taught in our sacred Scripture" as consecrating the Jewish people to be its priests. It was grounded on a wholly theistic understanding, although the term "God-idea" was excoriated by outside critics. So was the 1937 Columbus Declaration of Principles, which spoke of "One, living God who rules the world".<ref>''Challenges and Reflections'', pp. 34–36.</ref> Even the 1976 San Francisco Centenary Perspective, drafted at a time of great discord among Reform theologians, upheld "the affirmation of God... Challenges of modern culture have made a steady belief difficult for some. Nevertheless, we ground our lives, personally and communally, on God's reality."<ref>Kaplan, ''Contemporary American Judaism: Transformation and Renewal'', pp. 131.</ref> The 1999 Pittsburgh Statement of Principles declared the "reality and oneness of God". British [[Liberal Judaism (UK)|Liberal Judaism]] affirms the "Jewish conception of God: One and indivisible, transcendent and immanent, Creator and Sustainer".
===Revelation===
The basic tenet of Reform theology is a belief in a continuous, or progressive, [[Revelation#Judaism|revelation]],<ref>Dana Evan Kaplan, ''Contemporary Debates in American Reform Judaism'', Routledge, 2013. p. 239.; ''Challenges and Reflections'', pp. 27, 46, 148.; Elliot N. Dorff, ''Conservative Judaism: Our Ancestors to Our Descendants'', United Synagogue of Conservative Judaism, 1979. pp. 104–105.</ref><ref name="Bor">Eugene B. Borowitz, ''Reform Judaism Today'', Behrman House, 1993. pp. 147–148.</ref> occurring continuously and not limited to the [[Mattan Torah|theophany at Sinai]], the defining event in traditional interpretation.
As in other [[Liberal religion|liberal denominations]], this notion offered a conceptual framework for reconciling the acceptance of critical research with the maintenance of a belief in some form of divine communication, thus preventing a rupture among those who could no longer accept a literal understanding of revelation. No less importantly, it provided the clergy with a rationale for adapting, changing and excising traditional mores and bypassing the accepted conventions of Jewish Law, rooted in the orthodox concept of the explicit transmission of both scripture and its [[Oral Torah|oral interpretation]]. While also subject to change and new understanding, the basic premise of progressive revelation endures in Reform thought.<ref name="JJ"/><ref>See also: [[Dana Evan Kaplan]], [http://forward.com/opinion/136237/ "In Praise of Reform Theology"], ''[[The Forward]]'', 16 March 2011.</ref>
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