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Matches in DBpedia 2015-10 for { ?s ?p "The Reform movement in Judaism is a historic and ongoing religious and social movement that originated in the early nineteenth century in Europe. The term is used by two widely read and frequently cited historians of the movement: David Philipson and Michael Meyer. Philipson wrote The Reform movement in Judaism (1903, 1931) covering the movement from its beginnings up until 1930. Meyer wrote Response to Modernity: A History of the Reform Movement in Judaism (1978). Meyer's book, the first general history of the movement since Philipson, updates Philipson's coverage to reflect modern concerns with bias and to extend the history of the movement up to the 1970s.Throughout its history, Jewish beliefs and practices in the reform movement have undergone dynamic changes and innovations. Due to its origins in Enlightenment-era Germany, the reform movement has eyed traditional Jewish beliefs through the lens of liberal thought, such as autonomy, modernity, universalism, and the historical-philosophical critique of religion. The reform movement in Judaism challenged many traditionalist Jewish doctrines, adapted or eliminated practices, and introduced its own theological and communal innovations. Whether in support or reaction, some Ashkenazi Jewish denominations can trace their intellectual and organization origins to this critical time in Jewish history.Michael A. Meyer wrote of his subject matter:Given the impossibility of fixing upon any one self-designation or religious idea in order to decide definitively what falls within and what outside the Reform movement, its boundaries must necessarily remain indistinct, and practical decisions about what to include and what to exclude in the history of the movement remain arbitrary. Most broadly conceived, the Reform movement might be understood to embrace efforts to establish any Judaism that differs form inherited forms and beliefs as a result of encounter with the modern non-Jewish world. Thus the Neo-Orthodoxy of Samson Raphael Hirsch would have to be given its place since it accepted modernity, although it disavowed most of the beliefs and practices associated with the Reform movement. Even more, the Positive-Historical trend of Zacharias Frankel in Germany and the Conservative movement of American Jewry would have to be included because they sought a reform of traditional Judaism, however much limited by ongoing loyalty to Jewish law. Yet the modern Othodox and the Conservatives each developed their own separate religious and organizational identities. They became rivals of the organized Reform movement even as they shared some of its principles. Thus, while the more traditional movements of Jewish religious modernization, especially their intellectual origins, cannot be wholly absent from a history of the Reform movement, they appear here principally to provide contrast. Like the secularists at the other end of the spectrum, they represent alternative, related responses to a common set of historical challenges."@en }

• Reform_movement_in_Judaism abstract "The Reform movement in Judaism is a historic and ongoing religious and social movement that originated in the early nineteenth century in Europe. The term is used by two widely read and frequently cited historians of the movement: David Philipson and Michael Meyer. Philipson wrote The Reform movement in Judaism (1903, 1931) covering the movement from its beginnings up until 1930. Meyer wrote Response to Modernity: A History of the Reform Movement in Judaism (1978). Meyer's book, the first general history of the movement since Philipson, updates Philipson's coverage to reflect modern concerns with bias and to extend the history of the movement up to the 1970s.Throughout its history, Jewish beliefs and practices in the reform movement have undergone dynamic changes and innovations. Due to its origins in Enlightenment-era Germany, the reform movement has eyed traditional Jewish beliefs through the lens of liberal thought, such as autonomy, modernity, universalism, and the historical-philosophical critique of religion. The reform movement in Judaism challenged many traditionalist Jewish doctrines, adapted or eliminated practices, and introduced its own theological and communal innovations. Whether in support or reaction, some Ashkenazi Jewish denominations can trace their intellectual and organization origins to this critical time in Jewish history.Michael A. Meyer wrote of his subject matter:Given the impossibility of fixing upon any one self-designation or religious idea in order to decide definitively what falls within and what outside the Reform movement, its boundaries must necessarily remain indistinct, and practical decisions about what to include and what to exclude in the history of the movement remain arbitrary. Most broadly conceived, the Reform movement might be understood to embrace efforts to establish any Judaism that differs form inherited forms and beliefs as a result of encounter with the modern non-Jewish world. Thus the Neo-Orthodoxy of Samson Raphael Hirsch would have to be given its place since it accepted modernity, although it disavowed most of the beliefs and practices associated with the Reform movement. Even more, the Positive-Historical trend of Zacharias Frankel in Germany and the Conservative movement of American Jewry would have to be included because they sought a reform of traditional Judaism, however much limited by ongoing loyalty to Jewish law. Yet the modern Othodox and the Conservatives each developed their own separate religious and organizational identities. They became rivals of the organized Reform movement even as they shared some of its principles. Thus, while the more traditional movements of Jewish religious modernization, especially their intellectual origins, cannot be wholly absent from a history of the Reform movement, they appear here principally to provide contrast. Like the secularists at the other end of the spectrum, they represent alternative, related responses to a common set of historical challenges.".