one common organism), even if science ever did prove the factuality of Evolution, it would not pose a threat to Orthodox Judaism's beliefs. He posited that belief in evolution could instead cause one to be more reverent of God by understanding His wonders (a master plan for the universe). This will never change, not even if the latest scientific notion that the genesis of all the multitudes of organic forms on earth can be traced back to one single, most primitive, primeval form of life should ever appear to be anything more than what it is today, a vague hypothesis still unsupported by fact. Even if this notion were ever to gain complete acceptance by the scientific world, Jewish thought, unlike the reasoning of the high priest of that notion, would nonetheless never summon us to revere a still extant representative of this primal form as the supposed ancestor of us all. Rather, Judaism in that case would call upon its adherents to give even greater reverence than ever before to the one, sole God Who, in His boundless creative wisdom and eternal omnipotence, needed to bring into existence no more than one single, amorphous nucleus and one single law of "adaptation and heredity" in order to bring forth, from what seemed chaos but was in fact a very definite order, the infinite variety of species we know today, each with its unique characteristics that sets it apart from all other creatures. (Collected Writings, vol. 7 pp. 263–264) By the early to mid-1900s, the majority of Conservative Judaism and Reform Judaism came to accept the existence of evolution as a scientific fact. They interpreted Genesis and related Jewish teachings in light of this fact. Late 19th century Reform views of evolution The proponents of Reform or progressive forms of Judaism had consistently claimed since the early nineteenth-century that they sought to reconcile Jewish religion with the best of contemporary scientific thought. The science of evolution was arguably the scientific idea that drew the most sustained interest. A good example is the series of twelve sermons published as The Cosmic God (1876) by the founder of American Reform Judaism, Isaac Meyer Wise, who offered an alternative theistic account of transmutation to that of Darwinism, which he dismissed as "homo-brutalism". Other Reform rabbis who were more sympathetic to Darwinian conceptions of evolution were Kaufmann Kohler, Emil G. Hirsch, and Joseph Krauskopf. These