Editing Reform Judaism (section)

===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. According to this view, all holy scripture of Judaism, including the [[Torah]], were authored by human beings who, although under [[divine inspiration]], inserted their understanding and reflected the spirit of their consecutive ages. All the [[Jews|People of Israel]] are a further link in the chain of revelation, capable of reaching new insights: religion can be renewed without necessarily being dependent on past conventions. The chief promulgator of this concept was [[Abraham Geiger]], generally considered the founder of the movement. After critical research led him to regard scripture as a human creation, bearing the marks of historical circumstances, he abandoned the belief in the unbroken perpetuity of tradition derived from Sinai and gradually replaced it with the idea of progressive revelation.

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>

In its early days, this notion was greatly influenced by the philosophy of [[German idealism]], from which its founders drew much inspiration: belief in humanity marching toward a full understanding of itself and the divine, manifested in moral progress towards perfection. This highly rationalistic view virtually identified human reason and intellect with divine action, leaving little room for direct influence by God. Geiger conceived revelation as occurring via the inherent "genius" of the People Israel, and his close ally [[Solomon Formstecher]] described it as the awakening of oneself into full consciousness of one's religious understanding. The American theologian [[Kaufmann Kohler]] also spoke of the "special insight" of Israel, almost fully independent from direct divine participation, and English thinker [[Claude Montefiore]], founder of [[Liberal Judaism (UK)|Liberal Judaism]], reduced revelation to "inspiration", according intrinsic value only to the worth of its content, while "it is not the place where they are found that makes them inspired". Common to all these notions was the assertion that present generations have a higher and better understanding of divine will, and they can and should unwaveringly change and refashion religious precepts.<ref name="JJ">Jakob Josef Petuchowski, "The Concept of Revelation in Reform Judaism", in ''Studies in Modern Theology and Prayer'', Jewish Publication Society, 1998. pp. 101–112.</ref>

In the decades around [[World War II]], this rationalistic and optimistic theology was challenged and questioned. It was gradually replaced, mainly by the [[Jewish existentialism]] of [[Martin Buber]] and [[Franz Rosenzweig]], centered on a complex, personal relationship with the creator, and a more sober and disillusioned outlook.<ref>Robert G. Goldy, ''The Emergence of Jewish Theology in America'', Indiana University Press, 1990. pp. 24–25.</ref> The identification of human reason with Godly inspiration was rejected in favour of views such as Rosenzweig's, who emphasized that the only content of revelation is it in itself, while all derivations of it are subjective, limited human understanding. However, while granting higher status to historical and traditional understanding, both insisted that "revelation is certainly not Law giving" and that it did not contain any "finished statements about God", but, rather, that human subjectivity shaped the unfathomable content of the Encounter and interpreted it under its own limitations. The senior representative of postwar Reform theology, [[Eugene Borowitz]], regarded theophany in postmodern terms and closely linked it with quotidian human experience and interpersonal contact. He rejected the notion of "progressive revelation" in the meaning of comparing human betterment with divine inspiration, stressing that past experiences were "unique" and of everlasting importance. Yet he stated that his ideas by no means negated the concept of ongoing, individually experienced revelation by all.<ref name="Bor"/>