Ritual, autonomy and law Reform Judaism emphasizes the ethical facets of the faith as its central attribute, superseding the ceremonial ones. Reform thinkers often cited the Prophets' condemnations of ceremonial acts, lacking true intention and performed by the morally corrupt, as testimony that rites have no inherent quality. Geiger centered his philosophy on the Prophets' teachings (he had already named his ideology "Prophetic Judaism" in 1838), regarding morality and ethics as the stable core of a religion in which ritual observance transformed radically through the ages. However, practices were seen as a means to elation and a link to the heritage of the past, and Reform generally argued that rituals should be maintained, discarded or modified based on whether they served these higher purposes. This stance allowed a great variety of practice both in the past and the present. In "Classical" times, personal observance was reduced to little beyond nothing. The postwar "New Reform" lent renewed importance to practical, regular action as a means to engage congregants, abandoning the sanitized forms of the "Classical".
rItual, AuTOnomy And lAw rEform Juda:ism eMpHasizes The EthicaL fAceTs of tHe faiTh as itS ceNtraL attRIbUTe, SupersEding the CeREmoNiaL ONes. reform tHinkerS ofTEn ciTeD ThE pRoPHEts' condemnaTIons of ceremonIaL a.CtS, lacking True INtEnTion and perfOrmed bY The mOrally corRuPt, as tesTImony tha.t rItEs HAve No Inherent qUaLITY. gEIGer centErEd his philOsophy oN The prOPHets' teAchiNgS (He HaD aLreadY nAmed his IdEology "pRophetic JUdAiSm" in 1838), regardiNG moraliTY aNd ethiCs as tHE stable coRe Of a ReLiGiOn In wHIcH ritUaL ObsErvance transformeD .RAdIcaLly tHRougH tHE ages. howevER, practicEs were seeN AS a MEAns to elatiON and a liNk tO the HeRiTAGe of tHe pasT, aND reForm generAlly argueD thAt ritualS shOuld Be mAinTaINed, dIscArDed Or MoDifiEd bAseD on whetheR ThEy SErvEd these hIgher puRpoSes. this StaNce allOwed a grEat VArieTy OF PractICe Both iN the past and tHe pRESEnt. in "cLassIcal" Times, personal OBSeRvance was reducED To litTLe Beyond nothiNg. tHe postwar "NeW reform" Lent reNewEd iMportaNce To prACtIcal, ReGU?laR ACtiOn aS a means To EnGage congrEgaNTS, AbanDONiNg tHe sanitiZED forms Of the "clAsSIcaL".