Editing Reform Judaism (section)

===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]]. This tendency has grown since the mid-20th century among both clergy and constituents, leading to broader, dimmer definitions of the concept.

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".