A month ago, the first annual Pride Shabbat took place at Temple B\u2019nai Chaim in Georgetown. That uplifting service is a very tangible reflection of the process by which Reform Judaism has come to accept and celebrate LGBTQ Jews as fully equal and welcomed members of their congregations in North America. In fact, Reform Judaism\u2019s recognition of the role that LGBTQ people play in the practice of the Jewish faith demonstrates the key role that faith institutions can play in making sure that all feel, and are, welcome. Other denominations (both Jewish and Christian) have been pursuing a similar course with varying degrees of vigor and resolution. Included in this moving service were a number of quotations from rabbis and others expressing that welcome and inclusion. The temple\u2019s Rabbi Rachel Bearman carefully compiled those passages from many different sources. Among them were these: \u201cBigotry and hatred keep people in their shells, afraid.\u2026 [By contrast], when we act with love and compassion toward one another, we become holy. But holiness is not enough. Being holy means we become aware of our task, to fix this broken world\u2026.\u201d (quoting Rabbi Adam Rosenwasser). "\u2026when the world is telling us we have no worth, help us not to believe the lie and so too, steer us away from words that may diminish our neighbor.\u201d (quoting the Rev. Jude Geiger). \u201cSpirit of Peace and Wholeness, open our eyes to the gifts and blessings we offer and receive from each other.... Let us walk together with strength, compassion and love.\u201d (quoting from A Blessing from Keshet). This institutional odyssey of Reform Judaism began in earnest in 1973, as Rabbi Bearman explained in her weekly class the morning following the service. She did so in engaging detail referencing multiple foundational documents from that time forward. Those documents principally take the form of (a) \u201cresponsa\u201d that constitute answers of the leadership of the Reform movement in the U.S. and Canada (the Central Conference of American Rabbis \u2014 CCAR) to questions presented to them, and (b) formal resolutions adopted by the CCAR. The 1973 responsum's opening passages were not very auspicious (\u201cwhat conclusion is to be drawn from the fact that their homosexual acts are sinful acts?\u201d \u2014 linking this assertion to Biblical and Talmudic sources). Nevertheless, it concluded that since everyone is a sinner in one way or another, it would be wrong to exclude people from the congregation on that basis. However, it would also be wrong \u201cto officiate at a so-called \u2018marriage\u2019 of two homosexuals\u201d since such a marriage would not be \u201cKiddushin,\u201d meaning sacred in terms of \u201call that is respected in Jewish life.\u201d Yet only four years later, the CCAR adopted a resolution calling for \u201cdecriminalization of homosexual acts\u201d and \u201can end to discrimination against gays and lesbians.\u201d Then, a dozen years later in 1990, the CCAR endorsed a position paper urging that \u201call rabbis, regardless of sexual orientation, be accorded the opportunity to fulfill the sacred vocation that they have chosen\u201d and affirmed that \u201call Jews are religiously equal regardless of their sexual orientation.\u201d And by 1998, a committee reported to the CCAR that marriage Kiddushin can \u201cbe present in committed same-gender relationships\u201d and that those relationships can \u201cserve as the foundation of stable Jewish families, thus adding to the strength of the Jewish community.\u201d Thereafter, in 2000, the CCAR itself acted to permit marriages to be performed between same-gender couples but giving each rabbi discretion in choosing whether to perform those unions. The CCAR continues to move forward and in fact celebrated \u201cthe installation of the first openly LGBT President of the [CCAR], Rabbi Denise L. Eger\u201d in 2015. In resolutions that same year, the CCAR \u201caffirm[ed] the right of transgender and gender non-conforming individuals to be referred to by the name, gender and pronoun of [their] preference.\u201d It also applauded the denomination\u2019s principal seminary \u201cfor having accepted and ordained the first openly transgender rabbis\u201d and encouraged congregations \u201cto advocate for the rights of people of all gender identities and gender expressions.\u201d In addition, the CCAR moved \u201cto create ritual, programmatic, and educational materials that will empower Reform institutions to be more inclusive and welcoming of people of all gender identities and expressions.\u201d The thoughtfulness given to this process is impressive and has led to major changes acknowledging the humanity of us all (reflecting that \u201call human beings are created b\u2019tzelem Elohim \u2014 in the divine image") and the need for each of us to respect, uphold, and indeed welcome, that foundational reality.