The Columbus Platform
(1937)
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 its Foundations
1. 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 man's will, heart
and mind to the service of God and of humanity.
2. 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.
3. Man. Judaism affirms that man is created
in the Divine image. His spirit is immortal. He is an
active coworker 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.
4. 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 evergrowing 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.
5. 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 nonJew 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 IsraelÕs
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
6. 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.
7. 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 manmade misery and suffering, of
poverty and degradation, of tyranny and slavery, of
social inequality and prejudice, of illwill 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.
8. 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 wellbeing
of nations and the condition of enduring peace. It urges
organized international action for disarmament, collective
security and world peace.
C. Religious Practice
9. 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.
Sources: Documents
of Jewish Belief |