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\begin{document}
\begin{center}
\Huge{Life, the Universe, and Everything}
\end{center}

\section*{Introduction}

Welcome to ``Life, the Universe, and Everything'', a panel question
and answer event sponsored by the MIT Atheists, Agnostics and
Humanists (MITAAH).  In this program, you will find summaries of the
various religions represented on the panel.
\par
We are very pleased to have on our panel: Brian Aull, representing
Baha'i, Nate Osgood, representing Buddhism, John Wuestneck, Connie
Parvey, and a third person, not determined at press time representing
Christianity, Tom Ferrick, representing Humanism, Imam Taalib,
representing Islam, Ilana Goldhaber-Gordon, representing Judaism, and
Linda Julien representing Paganism.

\section*{Format/Schedule}

\begin{tabular}{|r|r|}
\hline
7:00 - 7:10& Introduction\\
\hline
7:10 - 8:00& Brief descriptions by the panelists\\
\hline
8:00 - 9:00& Moderated Q\&A\\
\hline
\end{tabular}

We will be handing out question forms at the beginning, so that as the
panelists are speaking you can write down questions and have them asked.

\section*{About MITAAH}

MITAAH, the sponsor of this event is a student activity at MIT founded
in 1996.  More information is available at {\bf
http://www.mit.edu/\~{}mitaah/}.  Our next meeting will be on Tuesday,
April 21st at 7pm in Private Dining Room \#3 in the Student Center.  If
you would like to see future announcments of MITAAH events, feel free
to add yourself to the mitaah-announce mailing list on athena by doing:\\
{\tt athena$\%$ blanche mitaah-announce -a \$USER}

\newpage
\section*{Baha'i}
Summary by Brian Aull

\subsection*{What is/are the basic tenet(s) of your faith?}


Baha'u'llah (1817-1892), the Prophet-Founder of the Baha'i Faith,
taught that there is one God Who progressively reveals His will to
humanity. Each of the great religions brought by the Messengers of God
-- Moses, Buddha, Krishna, Jesus, Muhammad, Zoroaster -- represents a
successive stage in the spiritual development of civilization.
Baha'u'llah, the most recent Messenger in this line, has brought
teachings that address the moral and spiritual challenges of the
modern world. At the heart of Baha'i belief is the conviction that
humanity is a single people with a common destiny. In the words of
Baha'u'llah, "The earth is but one country, and mankind its citizens."
Other core teachings include the independent investigation of truth,
the elimination of prejudice, the equality of the sexes, the harmony
of science and religion, the elimination of extremes of poverty and
wealth, and a world commonwealth of nations.  The Baha'i writings
uphold a very high moral standard, stressing the importance of
honesty, trustworthiness, chastity, generosity, and service to others.


\subsection*{Briefly summarize the history of your faith.}


The Baha'i Faith arose in the mid-19th century in Iran.    A young
merchant in Shiraz, titled the Bab (the "gate") claimed to be the
return of the 12th Imam prophesied in Shi'ah Muslim traditions. The
Bab's mission was twofold: He first announced to the people of His
native land His own station as an independent Messenger and He also
prepared the way for the coming of another Manifestation (messenger) of
God, a Prophet who would announce His station soon after The Bab.
\par
The next six years marked a dramatic increase in both the number of
persons who became followers of the Bab and in the energy spent by the
Shi'ah clergy of Iran to stamp out this new religion. Eventually 20,000
Babis would be put to death for their beliefs. The Bab Himself was
imprisoned and was executed in July of 1850.  Many Babis were also
imprisoned. Among them was Mirza Husayn-`Ali, entitled Baha'u'llah (The
Glory of God) by The Bab. Imprisoned for several months in 1853 in
Tehran and then exiled to Iraq, in the city of Baghdad in 1863
Baha'u'llah announced to the world His station as the One for Whom the
Bab had prepared the way. The majority of the Babis accepted
Baha'u'llah's claim and became known as Baha'is (the followers of
Baha).
\par
The Baha'i Faith has spread all over the world and has significant
communities in more countries than any other major religion except
Christianity.

\subsection*{What is the purpose of life?}

For Baha'is, the purpose of life is to know and love God, and to
progress spiritually.   As in most other religions, prayer and
meditation are primary tools for spiritual development.   However, acts
of service to humanity are also essential to spiritual growth, and
another purpose of life is to carry forward an ever-advancing
civilization.   The Baha'i teachings elevate work performed in a spirit
of service to the rank of worship.    The complementary nature of
prayer and action are reflected in the very structure of the Baha'i
Houses of Worship, consisting of centers for prayer and mediation
surrounded by institutions that carry out charitable and humanitarian
functions.

\subsection*{What happens to us after death?}


As in the world's other religions, the Baha'i concept of life after
death is deeply integrated into teachings about the nature of the soul
and the purpose of this earthly life.
\par
Baha'u'llah confirmed the existence of a separate, rational soul for
every human. In this life, He said, the soul is related to the
physical body. It provides the underlying animation for the body, and
is our real self.
\par
The soul does not die; it endures everlastingly. When the human body
dies, the soul is freed from ties with the physical body and the
surrounding physical world and begins its progress through the
spiritual world. Baha'is understand the spiritual world to be a
timeless and placeless extension of our own universe--and not some
physically remote or removed place.
\par
Entry into the next life has the potential to bring great joy.
Baha'u'llah likened death to the process of birth. He explains: "The
world beyond is as different from this world as this world is different
from that of the child while still in the womb of its mother."

\subsection*{What is the origin of man?  Of the universe?}

Baha'u'llah teaches that the physical creation is without beginning in
time.   It is a perpetual emanation from the Creator.   Worlds and
systems undergo transformation, composition, and decomposition, but
their component elements remain.   The "creation" of our universe was
not "making something out of nothing", but rather was a bringing
together of elements that had previously been scattered.   Baha'u'llah
affirms that the particular universe that gave rise to our planet goes
back billions of years.  He even described, in terms that seem to hint
at a quantum theory of the Big Bang, how this universe came about
through the "heat generated from the interaction between the active
force and that which is its recipient."
\par
Baha'is also see no contradiction between modification of species by
natural processes and the notion of creation having a Creator and a
purpose.   The human species is millions of years old, having evolved
from less complex biological forms.    However, the Baha'i Faith
teaches that man was a distinct species from the beginning,  and even
when our remote ancestors were simple organisms physically, they
possessed a distinct spiritual potentiality.

\subsection*{Where does morality come from?  How do we know what is right?}

Baha'u'llah teaches that God conferred upon human beings "the unique
distinction and capacity to know Him and to love Him."   So people have
the ability to appreciate the beauty of God, as revealed in a pervasive
and general way in creation, and in a specific way through His
Messengers.
\par
These Manifestations of God -- the spiritual luminaries that have
founded the great religions of humanity -- are the primary moral and
spiritual educators of the human race.    Through their lives and
example, we get our clearest glimpse of the attributes of the Creator. 
 Through their influence, the human soul is awakened.   Through the
Word of God, revealed by each one of these Beings, ethical standards
are established and renewed.

\subsection*{References and more information}
{\large Books:}\\
{\em The Baha'i Faith:  The Emerging Global Religion} by William Hatcher and
Douglas Martin, Harper \& Row, San Francisco, 1984.    A text suitable
for rigorous study at an introductory level.
\par

{\em The Baha'is:  A Profile of the Baha'i Faith and Its Worldwide
Community.}    An in-depth magazine-size publication by the Office of
Public Information at the Baha'i International Community.  Also
available on the oneworld Web site listed below.
\par
{\large Web sites:}\\
{\bf http://www.bahai.org/\\
http://oneworld.wa.com/bahai/magazine/homepage.html\\
http://web.mit.edu/mitba/www/}\\
\par
For a profile of some of the Baha'i community's race relations efforts,
see\\

 "The Power of Race Unity", which will be aired on Channel 68 WABU on
 Sundays April 26, May 10, and May 24 at 11 am, and on Fridays May 1,
 8, 15, 22 at 8:30 am.

\section*{Buddhism}
Summary by Nate Osgood.

\subsection*{What is/are the basic tenet(s) of your faith?}

Buddhism is best described as an approach to life rather than as a faith
(the teachings strongly discourage absolute belief without understanding
born of one's own direct experience ).  The basic nature of this viewpoint
and approach is as follows:  Our experience in this world is imperfect:
There are good things we can't get or that eventually disappear, bad things
that we want to avoid but must deal with.  We suffer a lot because of this.
Some of this suffering is inevitable (e.g. physical pain and bad health),
but the large majority of it is quite unnecessary, and arise instead from
poor mental health. Most of this unnecessary suffering arises from deeply
ingrained mental habits that color how we see the world, how we view
ourselves, and how we relate to others - and, ultimately, how we act.
Common manifestations of these habits are the types of anxiety and neuroses
so common in modern life:  Cravings and aversions for material things,
hatred or disdain for people different than us, compulsive worrying about
our ranking on some judgement scale, anger or sadness about something that
happened some time ago, agitated fear of a challenge we will face, etc.
Fortunately, there is a way to live less habitually and more consciously.
An important step in moving beyond such habits it is to recognize them as
products of delusions about the way the world really is:  At base, much of
our mental suffering rest on refusals to acknowledge that the world is
constantly changing, or (even more deeply) on the superstition of an
immutable "self".    But an intellectual understanding of such delusions is
not enough:  Before we can lessen the grip of these mental habits, we must
integrate this realization into our daily life and emotional structure.
Meditation serves both to allow us to uncover our delusions and to replace
them with a deep understanding that ramifies in both our intellect and
emotions. Cultivating such mindfulness awareness serves automatically to
lessen our defensiveness and fosters both greater compassion for other
conscious creatures and appreciation for the pleasant aspects of life.
Good books on this include "What the Buddha Taught" (Rahula) and "Seeking
the Heart of Wisdom" (Goldstein and Kornfield.  Additional Q\&A can be found
at the BAMIT homepage, at {\bf  http://www.mit.edu/activities/metta/home.html})

\subsection*{Briefly summarize the history of your faith.}
detail)
Although it has many roots that extend back far longer, Buddhism first
emerged around 600BC in Northern India with the life of Siddartha Guatama.
Siddartha abandoned his sheltered life as a prince and took up life as a
wandering ascetic, but ultimately proposed a "middle path" between epicurean
indulgence, craving, and self-aggrandizement on the one hand, and ascetism,
aversion to life, and desire for self-annihilation on the other.  The
Buddha's teaching was iconoclastic, universal and experiential, stressing
meditation and mindfulness for all people, regardless of class, sex, or
background. Always intent on making a practical difference in people's
day-to-day lives, the Buddha urged his followers to avoid accepting his
teaching on faith and to investigate it on their own, and sometimes
recommended potential recruits to remain with their existing teachers.
Following the Buddha's death, the story of Buddhism is one of tolerance,
local adaptation, and consequent diversity. Buddhism spread first to SE
Asia, and later to Central Asia and East Asia as well.  The extent of this
spread is remarkable in that it was accomplished without coercion or
bloodshed.  In each of these countries, the tolerance implicit in the
approach led to an absorption of many pre-Buddhist practice and beliefs into
local Buddhist variants.  This led to the eventual delineation of the three
major existing approaches (with various schools of closely-related thought
in each):  Theravada (Sri Lanka and SE Asia), Mahayana (East Asia),
Vajrayana (Tibet, Central Asia).

\subsection*{What is the purpose of life?}

Buddhism does not view life or human beings as having been created by a God.
There is no inherent, God-given "purpose" to life in the normal religious
sense.  But the sentient creatures that exist in this world naturally seek
happiness and fulfillment, and we can speak loosely of this as a natural
"purpose" (much as we speak of biological organs having "functions" despite
the fact that they were not consciously designed by a purposeful entity).
Viewed in this way, our purpose is to help both ourselves and other
conscious creatures to live a happy and fulfilled life. (Buddhists view the
achievement of genuine happiness for any particular person as requiring a
conscious and mindful approach to life -- an approach which cannot help but
decrease our tendencies towards self-aggrandizement and foster compassion
for other beings.)

\subsection*{What happens to us after death?}
The Buddhist approach does not see "death" as a singular event -- it is just
the final change in a life that is always in flux, always changing. It is
merely an illusion to think that there is an unique, well-defined "I" who
has lived a life and now dies.  In a very real sense, we are always dying,
and always being reborn within each moment of this life.  Many Buddhists
traditionally believe that this process of birth-death-rebirth continues
after the end of life as well. In this view, the ever-changing "life
process"  (more akin to an ever-changing flame than an eternal soul)
transfers at death to one or more other destinations (new lives).  The
"personality" does not live on, but the life process does.  In modern times,
many other Buddhists (including prominent teachers and monks)  argue instead
that the processes of "birth and rebirth" with which we are familiar in each
moment are limited in operation to this life.  From this perspective, the
life process ceases at death.  True to its history of as an "a la carte"
religion, Buddhism's "big tent" has no difficulty accommodating both
viewpoints.

\subsection*{What is the origin of man?  Of the universe?}

Buddhism takes no particular position taken on the origin of man or of the
universe:  It is seen as a rather academic question, not really relevant to
the much more pressing issue of lessening suffering and finding a way to
genuine, compassionate happiness within this life.

\subsection*{Where does morality come from?  How do we know what is right?}

Buddhism has an ethical code very different from that seen in most other
religions. Most notably, Buddhist ethics is teleological rather than
deontological.  Rather than dichotomizing acts according to some cosmic
scale of "good" and "evil" or "right" and "wrong" a particular act is
instead appraised more impassively according to its many consequences -
typically some desirable, and some undesirable, some psychological, some
physical, some short-term and some longer-term. Though an unskillful act may
have myriad undesirable effects (i.e. causing great immediate suffering and
perhaps strengthening unskillful mental habits in the mind of the
perpetrator or others), it is not viewed as a "sin" - in Buddhism, there is
no soul to be blemished, and no God to be offended. Buddhist ethics is also
distinctive in that it tends to focus not on rule-based reasoning for
particular moral situations (something which is seen as overly simplistic
and leading to weak resolution), but on self-cultivation of practitioners to
the point where they see the effects of situations clearly enough that they
are not tempted by unskillful paths, and cannot help but act in moral ways.
Morality is thus seen as the most important outward manifestation of general
mindfulness; a person in good mental health will act wisely and will not
want to be malicious. Finally, the sphere of Buddhist morality embrace not
only other human beings, but also all conscious creatures; from a moral
standpoint, humans and different species of animals are viewed as differing
only  in degrees.  Some people used to strict, rule-based moral codes may
find this contextual approach bewildering and distasteful; to a practicing
Buddhist, it simply mirrors the genuine moral complexity of real-world
situations.
\par
Good references in this area would be Ken Jones' "The Social Face of
Buddhism", and {\bf http://jbe.la.psu.edu/1/whitabs1.html}

\newpage

\section*{Christianity}
Summary compiled by Matthew Gray (due to time commitments of Holy Week, the chaplains were unable to prepare this summary).

\subsection*{General Summary}

``For God so loved the world that he gave his only begotten Son, that
whoever believes in him shall not perish but have eternal life'' (John 3:16)
\par
``There is no man who does not sin''  (1 Kings 8:46) ``Christ died for sins once for all, the just for the unjust, in order that He might bring us to God'' (1 Peter 3:18).
\par
`` `I am the way, and the truth, and the life;  no one comes to the Father but through Me' '' (John 14:6)

\subsection*{References and more information}

{\large Web sites:}\\
{\bf http://www.gospelcom.net/\\
http://www.mit.edu/activities/christro/grouplist.html}
\newpage
\section*{Humanism}
Summary by Tom Ferrick.

\subsection*{General Summary}

Some of the basic tenets of Humanism are that human beings are a natural
part of the evolving life in the universe, that we each have a brain
(therefore mind) that is commensurate with the reality in which it was
formed; knowledge is therefore a survival mechanism. Humanists are monists,
disbelieving in two separate worlds of spirit and matter. Mystery abounds
but miracles are limited to the imaginative invention of humans. This would
include all claims of supernatural revelation. The meaning, purpose, and
morality of our lives are what we choose to say they are, philosophical
foundations that provide us the surest form of self-identity. Concepts such
as personal freedom, democratic justice, the envoronment, and (for art and
humor) a sense of proportion are cornerstones of our world-view; there are
more, of course. And humanism, being at home with science and history, is
organic, every growing and shifting, and never precisely what one person
today says it is.

\subsection*{References and more information}
{\large Web Sites:}\\
{\bf http://www.infidels.org} is a comprehensive ``Yahoo'' like listing of secular resources.\\
{\bf http://www.mit.edu/\~{}mitaah/} is the MITAAH home page and contains our library which includes many good books on Atheism, Agnosticism and Humanism.



\newpage
\section*{Islam}
Summary by Seif-Eddeen Fateen.

\subsection*{What are the basic tenets of the Islamic faith?}

The first tenet of Islam is the belief in the existance of one and 
only one God (Allah) who has no partner, parents or children.  He is 
the creator of everything and He was not created.  He is all 
powerful, and He is absolutely just.  There is no entity in the 
entire universe worthy of worship besides Him.  He is Eternal, 
Living, All-Powerful, All-Knowing, All-Seeing, All-Hearing Creator 
and Sustainer of the Universe.
\par
The second tenet is the belief in Allah's messengers.  Allah has 
sent messengers to guide all of mankind.  These messengers include 
Moses, Jesus and Muhammad (peace be upon them).  All messengers were 
sent to confirm the belief in one God and Muhammad is the last 
messanger for all mankind.
\par
The third tenet is the belief in Allah's books which were revealed 
to the messangers.  Allah's last book is the Qur'an, which is His 
own words and is the only authentic revealed book in the world that 
has been kept without change.
\par
The fourth tenet is the belief in the day of judgement in which 
every single soul will be held accoutable for his or her beliefs and 
actions.  Righteous people will enter paradise where they will dwell 
forever whereas those who went astray will enter hell where they 
will have eternal punishment.
\par
For more information, visit: {\bf http://www.introductiontoislam.com/}

\subsection*{History of Islam}
Because "Religion with Allah is Islam" (Quran 3.19), Islam started 
with the first human being, Adam, who taught his offspring how to 
worship Allah.  With time, generations started to deviate from the 
straight path.  Hence, Allah sent many messengers to the people to 
guide them to Islam.  Here are some of the quranic verses that talks 
about different messengers:
\par
Abraham and his son asked Allah: "Our Lord, make of us MUSLIMS, 
bowing to Thy (Will), and of our offspring a nation MUSLIM, bowing 
to Thy (will)" (Quran 2.128).  
\par
"Moses said: "O my people! If ye do (really) believe in Allah, then 
in Him put your trust if ye are MUSLIMS" (Quran 10.84).
\par
"When Jesus found Unbelief on their part He said: "Who will be My 
helpers to (the work of) Allah?" Said the disciples: "We are Allah's 
helpers: We believe in Allah, and do thou bear witness that we are 
MUSLIMS" (Quran 3.52)
\par
At the time of Muhammad (pbuh), the earth was full of corruption and 
idols worshipping.  Very few people were following the true message 
of Islam conveyed by the previous messenger Jesus (pbuh).  After the 
revelation came to Muhammad (pbuh) at the age of 40, he spent 13 
years in Mecca trying to invite his people to Islam but very few 
accepted it.  He left to Madina to escape prosecution and to start a 
new islamic community.  In about 80 years, Islam propagated from 
Madina to cover the whole civilized world at that time, from China 
in the East to the Atlantic Ocean in the West.
\par
Now Islam is the fastest growing religion in the US and the world 
with 1.2 billion followers around the globe.
\par
For more information about the life of the prophet Muhammad (pbuh), 
check out: {\bf http://www.erols.com/ibrahimshafi/}

\subsection*{What is the purpose of life?}

"Blessed is He in Whose hand is the kingdom, and He has power over 
all things, Who created death and life that He may try you-- which 
of you is best in deeds; and He is the Mighty, the Forgiving." 
(Quran 67:1-2).  This life is a place of test and the hereafter is a 
place of reward.  "Surely We have made whatever is on the earth an 
embellishment for it, so that We may try them (as to) which of them 
is best in works." (Quran 18:7)

\subsection*{What happens to us after death?}

Death is the transfer from the phase of test to the phase of 
judgment.  "Every soul shall taste of death, and you shall only be 
paid fully your reward on the resurrection day; then whoever is 
removed far away from the fire and is made to enter the garden he 
indeed has attained the object; and the life of this world is 
nothing but a provision of vanities." (Quran 3.185)

\subsection*{What is the origin of man? }

God created man from clay and water.  Adam was the first man and he 
descended from Heaven to the earth as a consequence of his disobedience.  
\par
The creation of each individual in the womb of his or her mother is 
mentioned in many verses of the Quran, e.g. " Then We made the seed 
a clot, then We made the clot a lump of flesh, then We made (in) the 
lump of flesh bones, then We clothed the bones with flesh, then We 
caused it to grow into another creation, so blessed be Allah, the 
best of the creators." (Quran 23:14) 

\subsection*{What is the origin of the universe?}

God created the universe.  "Do not the Unbelievers see that the 
heavens and the earth were joined together (as one unit of 
creation), before we clove them asunder? We made from water every 
living thing. Will they not then believe?" (Quran 21:30)
\par
The origin of the universe was smoke. "Then turned He to the heaven 
when it was smoke, and said unto it and unto the earth: Come both of 
you, willingly or loth. They said: We come, obedient." (Quran 41:11)
\par
The universe is expanding. "And the heaven, We built it with might, 
and most surely We are making expansions" (Quran 51:47) 
\par
For more information about science in the quran, check out: {\bf http://www.it-is-truth.org/}

\subsection*{Where does morality come from?  How do we know what is right?}

Allah is the only source of information regarding what is right and
what is wrong.  Allah created us from nothing; His vast knowledge,
wisdom and power can not be matched by those of humans, and He is the
best to know what is good and what is bad for His creation.  Thus, in
defining what is right and what is wrong, Muslims follow the general
guidelines they learn from the Quran and the words and actions of the
prophet Muhammad (pbuh) which are called Sunnah.  Quran and Sunnah
provide a significant level of details as to how Muslims conduct
their lives and perceive the world around them.  Muslims also have the
responsibility of working their minds in understanding the Quran and
Sunnah and extending that understanding to face new challenges.
Nevertheless, Muslims realize that the basic guidelines of morality,
as defined by Allah, are absolute regardless of time and place.  Every
action is classified as right or wrong within the framework of Quran and
Sunnah.

\subsection*{References and more information}
For general information about Islam, check out the following sites:\\
{\bf http://www.islamic.org.uk/\\
http://www.usc.edu/dept/MSA/\\
http://www.islamworld.net/}
\par
Questions? Don't hesitate to contact:\\
Abdullah Taalib Faruuq\\
Imam of Masjid Lilhamdulellah\\
442-2805\\
\\
Suheil Laher\\
MIT Muslim Chaplain\\
slaher@ptechinc.com\\
\\
Seif-Eddeen Fateen\\
President, MIT Muslim Students Association\\
sfateen@mit.edu, x2-1502\\

\section*{Judaism}

\subsection*{General Summary}
Summary by Ilana Goldhaber-Gordon.

Judaism is a religion of actions.  We believe that God judges us on 
what we do, not on what we think or believe.  We also believe that 
by repeating actions that  demonstrate a commitment to religion, 
God and community, a person will come to actually feel that 
commitment.  In other words, actions are important because they 
define who we are, both in our own minds, in other people's eyes, 
and in God's eyes.  Worthy actions fall into two general categories: 
good deeds that help other people, and ritual actions that may seem 
arbitrary and are intended to demonstrate obedience to the word of 
God.  Together, these two categories touch every human action: 
eating, praying, marrying, dying, using the bathroom, making love, 
dressing, undressing, going to sleep.  We try to infuse every aspect 
of our lives with a touch of divinity, and so we combine rituals and 
prayers with almost everything we do.  In addition, our actions connect
us to a chain of generations that, we believe, have been performing
the same rituals for four thousands of years.
\par
Second only to action is education; according to some rabbinic texts, 
education even supersedes action.  Judaism considers the study of 
``Torah'', Jewish law and philosophy, to be the most valuable activity.  
Education must include questioning, and it is best for two
students sit together over text, working out it's meeting and debating 
it's ideas between themselves.  Teachers should offer occasional guidance, 
but the real learning is up to the students.
\par
Today, most Jews identify with one of three branches of Judaism: 
Orthodox, Conservative, and Reform.  We Orthodox Jews think of 
ourselves as the keepers of tradition.  We aspire to live according to the
principles and traditions of our parents and their parents.  A difficulty 
with Orthodox Judaism is that the tradition provides no means of change.  
The Rabbis do not have the authority to change the law (Rabbis are simply 
learned individuals who can provide guidance and teaching), and so 
changes must occur by a very gradual and subtle evolution.  Conservative 
Judaism also aspires to maintain the traditional lifestyle, with one exception.  
\par
Conservative Judaism sanctions it's Rabbis to make, when necessary,
particular changes in Jewish law or custom.  Reform Judaism represents a 
far more major change in philosophy, considering religious law to be a 
matter of personal preference.  According to Reform philosophy (as best as I 
can represent it) a Jew should focus first on being a good person, 
and should use the traditions and rituals as he or she sees fit. 
\end{document}
