Editing Conservative Judaism (section)

===God and eschatology===
Conservative Judaism largely upholds the [[theistic]] notion of a [[personal God]]. ''Emet ve-Emunah'' stated, "We affirm our faith in God as the Creator and Governor of the universe. His power called the world into being; His wisdom and goodness guide its destiny."
Concurrently, the platform also noted that his nature was "elusive" and subject to many options of belief. A [[Naturalism (philosophy)|naturalistic]] conception of divinity, regarding it as inseparable from the mundane world, once had an important place within the movement, especially represented by [[Mordecai Kaplan]]. After Kaplan's [[Reconstructionist Judaism|Reconstructionism]] fully coalesced into an independent movement, these views were marginalized.<ref>''”If you are My witnesses...”'', pp. 41, 59.; Gordis, 353–354.</ref>

A similarly inconclusive position is expressed toward other precepts. Most theologians adhere to the [[immortality of the soul]], but while references to the [[resurrection of the dead]] are maintained, English translations of the prayers obscure the issue. In ''Emet'', it was stated that death is not tantamount to the end of one's personality. Relating to the [[Messiah in Judaism|Messiah]], the movement rephrased most petitions for the restoration of the [[Korban|sacrifices]] into past tense, rejecting a renewal of animal offerings, though not opposing a [[Gathering of Israel|return to Zion]] and even a [[Third Temple]]. The 1988 platform announced that "some" believe in classic eschatology, but dogmatism in this matter was "philosophically unjustified". The notions of the [[election of Israel]] and God's covenant with it were basically retained as well.<ref>[[Elliot N. Dorff]], ''Conservative Judaism: Our Ancestors To Our Descendants'', United Synagogue New York, 1996. pp. 49 ,201-202; [[Martha Himmelfarb]], ''Resurrection'', in: Adele Berlin (ed.), ''The Oxford Dictionary of the Jewish Religion'', Oxford University Press, 2011. p. 624</ref>