Exiters of religious fundamentalism: reconstruction of social support and relationships related to well-being

ABSTRACT

Over the past decade, researchers have documented the steady growth of religious “exiters” – those who drop their affiliation with any organised religion. Religious disaffiliation or “exiting” may affect health, and while most studies of religion and health are quantitative and emphasise the health benefits of religious involvement, little qualitative research has been devoted to documenting the lived experience of religious exiting. This qualitative study investigates the social psychological consequences of leaving religion in an understudied subgroup of exiters – individuals who have left Christian fundamentalist religions. Drawing on 24 in-depth interviews, this research reveals the processes through which former religious participants reconstruct supportive social relationships to reinforce their well-being. The results demonstrate that while it is challenging in the initial stages of the exiting process to forge and cultivate new supportive relationships, the construction of nonreligious social networks eventually contributed to their greater well-being.     

Chicken Soup Group: Peer Group Supervision for Therapists Treating Orthodox Jews

This paper will discuss my personal experience as an Orthodox psychiatrist engaged in the treatment of Orthodox clientele and how our peer group supervision has facilitated the resolution of clinical problems in the treatment of this special subgroup of patients. As other group members address possible areas of overlap and potential conflict between dynamic psychology and Judaism, I, as an MD who prescribes medication, will focus on particular issues that this raises for the Orthodox Jewish community. I will demonstrate how the peer group forum has enabled me to deal with some difficult clinical problems.     

MODERN ORTHODOXY’S ANCIENT PAST

The movement known as Modern Orthodox Judaism is often distinguished from “ultra-Orthodoxy” (or Haredi Judaism) in terms of openness. While adherents of the latter form of Judaism typically live together in isolated communities and seek to seal themselves off from secular books and learning (and, in our own age, such potentially malign influences as television, movies, and the internet), Modern Orthodox Jews are generally characterized by a more open attitude toward such things, and toward outsiders and outside ideas in general. The present article seeks to argue that the tendencies represented by these two movements are in fact dyed in the wool—that, from the very beginning, Judaism has endorsed and incorporated both isolationism and openness. This contention is illustrated with examples from the Hebrew Bible itself as well as from the extensive literature of the Second Temple period.     

‘BORN AGAIN’ JEWS IN ISRAEL: THE DYNAMICS OF AN IDENTITY CHANGE*

Fifty-nine Israeli men who had switched to Orthodox Judaism and fifty-nine Israeli men who remained secular were the experimental and control groups of this study. The two groups, matched for several personal background variables, were interviewed and then filled out a biographical inventory and two questionnaires. Thirty measures were extracted and the two groups were compared on them. Significant differences were found in 14 of the measures. Those who had turned Orthodox showed higher scores on the F scale, and less identification with their parents. They were also lower in self-esteem and level of aspirations, and higher in their readiness to seek help. The findings are mostly consistent with results of research in other times and places, as reported by other authors.     

Science as a Paradigm for Halakhic Thought: an Introduction to the Theology of Rabbi Joseph B. Soloveitchik

In the 20th century there was a single individual whose personality provided the inspiration for, and whose writings defined the parameters of, what came to be known as Modern Orthodox Judaism. Rabbi Joseph B. Soloveitchik (1903?–?1993) served as the Rosh Yeshiva (Senior Talmudic Scholar) of the Rabbi Isaac Elchanan Theological Seminary, and Professor of Philosophy at Yeshiva University for almost 50 years. He was widely acknowledged, by all segments of the Jewish community, as the outstanding Talmudic scholar of his generation. At the same time, concern for the interface of tradition with modernity was central and pivotal to Soloveitchik's thought. In spite of his profound impact on American Orthodox Judaism, Soloveitchik's work is relatively unknown outside of this community. This article explores the implications of Soloveitchik's work for epistemology and methodology within the “science and religion” dialogue.     

The Social Integration of Baalei Teshuvah

This article focuses on the perceptions of baalei teshuvah, Jews who were raised with little identification with Judaism as a religious system and subsequently became Orthodox, as an example of the social integration of a group that migrates from one community to another. The baalei teshuvah participants perceived themselves as unique and distinct from those who were raised Orthodox and preferred to associate with others like themselves. They experienced a mixture of pride in their own religious fervor and embarrassment over their lack of knowledge compared with those who grew up Orthodox. At the same time they expressed ambivalent feelings toward Jews who were raised Orthodox. Immigration theory and the concepts of human, social, religious, and spiritual capital are used to discuss the baalei teshuvah's marginal status and preference to associate with other baalei teshuvah.     

The Religious Origins and Destinations of Individuals Identifying as a Sexual Minority

Religion has been, and continues to be, a source of external hostility and internal struggle for many sexual minorities. This has potential implications for the observed religious origins and current religious affiliations of individuals identifying as a sexual minority. Regarding origins, self-identified sexual minorities might be less likely than heterosexuals to have come from religious traditions that have tended to be hostile to minority sexualities, as individuals raised within those traditions might be hesitant to identify as a sexual minority even if they have same-sex attractions. Regarding destinations, self-identified sexual minorities might be more likely than heterosexuals to switch away from religious traditions that have tended to be hostile to minority sexualities. We examine these expectations using nationally representative survey data from the 2008 to 2014 General Social Surveys. The analysis shows that sexual minorities do not significantly differ from heterosexuals by the religious traditions in which they were raised. Sexual minorities are, however, more likely than heterosexuals to move away from Christian traditions and towards disaffiliation or reaffiliation with “other” traditions that include Judaism, Buddhism, and liberal nontraditional religions such as Unitarian Universalism. For gay and lesbian individuals, these patterns of disaffiliation and reaffiliation can be attributed to higher on average education and lower likelihood of being married and having children; however, these sociodemographic factors do not explain the disaffiliation and reaffiliation of bisexual individuals. Further research should explore the different religious experiences of sexual minority sub-groups.     

The terror management function of Orthodox Jewish religiosity: a religious culture approach

Terror management theory proposes that humans, able to envision their inevitable death, develop worldviews opposing this debilitating fear. One TMT implication of considerable interest is its connection with the formation of religious belief. Taking a religious culture approach, this study measured the effect of death reminders on self-reported religiosity among 131 Orthodox Jews, and examined if Baal Teshuva—“returnees” differed from individuals born into Orthodox Judaism. Results showed that death reminders had a varied effect—both Baal Teshuva and those with intra-Orthodox religious change reported higher levels of intrinsic religiosity, while those without change reported lower. Explanations for these intra-faith differences relate to attachment theory and possible “Compensation” among those with religious change.     

BEYOND BAIS YA'AKOV: ORTHODOX OUTREACH AND THE EMERGENCE OF HAREDI WOMEN AS RELIGIOUS LEADERS

The twentieth century witnessed an array of fresh models of Jewish women's educational and religious leadership. Quite understandably, the majority of the scholarly focus has been on burgeoning egalitarian trends featured in the new roles for women within liberal Jewish denominations and among the Modern Orthodox. Yet increased appreciation for gendered perspectives within Jewish studies has also led to recognition that seemingly conventional female roles, once viewed as purely supportive in nature, have evolved into platforms for voicing uniquely feminine styles of Jewish authority. This article offers an initial portrayal and analysis of a relatively new phenomenon: the American female non-hasidic Haredi outreach activist. It does so, first, by locating these figures within overall trends of American Haredi Jewry as well as in relation to the broader phenomenon of Orthodox feminism. The central contention is that inasmuch as American Haredi Orthodoxy vehemently opposes many of the changes advanced by the Modern Orthodox sector, a “silent” revolution is actually taking place within its own elite frameworks. The instigation for the emergence of new religious leadership roles for Haredi women is the increasing focus of this sector on outreach to the non-observant, and the recognition that woman can be especially effective in these capacities. Yet such activities demand types of public behavior, often in mixed gender settings, that are inconsistent with the messages of strict modesty put forward within Haredi female education. Moreover, some of the female Haredi figures have begun to advance the notion that their functions are not merely vehicles for increasing engagement with Judaism, but actually represent a new empowered model of Orthodox women's leadership and activism.     

Nathan Birnbaum and Tuvia Horowitz: Friendship and the Origins of an Orthodox Ideologue

Nathan Birnbaum, early Zionist, Yiddishist and later general secretary of the Orthodox Agudat Yisrael, is a perplexing figure to modern Jewish historiography. While the trajectory of his early career as a Zionist and his leadership in the first Conference for the Yiddish Language have been well charted, his later years have been largely overlooked. In the years leading up to and during the First World War, Birnbaum turned his back on the secular political groups which had defined his public persona, and became a ba'al teshuva, a penitent returnee to Orthodox Judaism. Essential to his turn to Orthodoxy, and to his very quick arrival and success in the Orthodox political world, was his relationship with a young rabbi from Eastern Hungary, Tuvia Horowitz. Horowitz, the nephew of the Viznitser Rebbe, sought out Birnbaum upon receiving rumors of his teshuva while a refugee in Vienna, and the relationship between the two men quickly grew to a warm collegiality. Detailed in the extensive correspondence which spanned the rest of Birnbaum's life, their friendship sheds light on Birnbaum's intellectual transformation, as well as the central role played by Horowitz in Birnbaum's emergence as an Orthodox leader.     

Family functioning among returnees to Orthodox Judaism in Israel

The role of religious conversion in marriages and family functioning has been little explored. The current study examined family functioning and parenting stress among returnees to Orthodox Judaism with adolescent children. Possible explanatory factors for difficulties, such as attachment insecurity, religious discord in families, and poor community integration, were also explored. Randomly selected samples of returnee and nonreturnee Orthodox Jews with adolescent children (N = 1632) completed measures of attachment, community integration, marital functioning, and parenting stress. Results indicate that returnees report greater family disengagement (lack of warmth), family chaos (lack of control), and parenting stress. They also reported higher religious discord, higher attachment insecurity, and poorer community integration, which all correlated with higher parenting stress, family disengagement (lack of warmth), and family chaos (lack of control). Moreover, differences between returnees and nonreturnees on family functioning and parenting stress were largely mediated by differences in the explanatory factors. These results substantiate previous anecdotal reports and suggest possible avenues for intervention among Orthodox returnees with family difficulties. They also support the relevance of religious factors in family functioning.     

Correlates of Genetic Counseling and Testing Among Orthodox Jews

One hundred and thirty-six Orthodox Jews responded to questions about their family background, disability attitudes, and their participation in genetic counseling and testing. Findings showed that only birth order and the presence of a disabled family member correlated with increased chances of an individual going for genetic counseling/testing. Results are discussed in the context of the contemporary sociology of Orthodox Judaism, with a particular focus on better understanding the experience of having a disabled family member.     

A Review of “The Reformation. A Brief History”

Scholars researching the varieties of Orthodox Judaism have different types of primary and secondary resources available to them electronically. Books and journals are available digitally. Web sites emanate from institutions, organizations, and individuals that have clear ideological and political preferences. There is increasing use of the Internet by Orthodox and Haredi Jews for a variety of religious, communal, personal, and educational purposes. Religious Jewish residents of the West Bank maintain community Web sites that provide historical, theological, institutional, and communal information. This article describes some of the Web-based resources and tools that reflect the wide range of Orthodox thought, activity, and practices.     

TORAH MIN HASHAMAYIM IN ORTHODOX THEOLOGY

The meaning of Torah min HaShamayim has been debated by Jewish theologians across the centuries and these discussions have intensified in the light of modern science and critical historical and biblical studies. The understandings of what is meant by the divinely revealed Torah have historically marked the boundaries of the Jewish community, and in the contemporary world define the limits of Orthodox Jewish identity. The recent statement of the Rabbinical Council of America (RCA) on Torah is the starting point for an analysis of two novel models of revelation by Louis Jacobs and Emmanuel Lévinas. The conclusion focuses on their ongoing relevance to the contemporary debates at the very heart of Orthodox Judaism.     

HALAKHIC CHANGE VS. DEMOGRAPHIC CHANGE

Many Orthodox Jews, especially the Ultra-Orthodox or “Haredim,” insist that both the Written and Oral Torah as we know them were given at Sinai and that any mention of halakhic development is heresy. This article seeks to highlight change in American Orthodox Judaism from the end of the nineteenth to the beginning of the twenty-first centuries. The first part deals with cultural change. A series of changes in the halakhah-related sphere that are deemed to be religiously acceptable in the halakhah-observant community are then presented. The issue of the influence of values on the halakhic decision-making process is briefly discussed, after which a number of possibilities—sociological and demographic—are raised as explanations of the basis for the then-Chief Rabbi Brodie's veto of the appointment of Rabbi Louis Jacobs as Principal of Jews’ College and his subsequent refusal to reappoint Jacobs as Minister of London's New West End Synagogue.     

Conversion and Attachment Insecurity Among Orthodox Jews

Radical conversion, which entails a sweeping transformation of existing meaning systems, is often precipitated by emotional distress. Nevertheless, although many individuals turn toward religion when distressed, few undertake total and radical conversions. Previous research suggests that insecurely attached individuals—who resemble James's disillusioned, doubting, and divided sick souls—may be particularly prone to radical conversions. Thus, the present research examined insecure parental attachment history and convert status among 122 Orthodox and 31 non-Orthodox Jews, hypothesizing that converts to and from Orthodox Judaism, who undertake an all-encompassing transformation of beliefs, behaviors, values, and life's purpose, would report greater insecurity in parental attachment history than nonconverts. Results indicate that converts report greater maternal and paternal insecurity, as compared to both nonconverts and those with intra-Orthodox religious change. Thus, further research examining insecure attachment, and associated religious stressors and doubts, may uncover some of the individual differences underlying radical conversions.     

Does Religiosity Predict Attitudes Toward Psychotherapy?

Several studies have demonstrated that Jewish people have positive attitudes toward psychotherapy. This study differentiates among Orthodox, Conservative, and Reform Jewish groups to test whether there are differences in the level of religiosity and practice among these different affiliations to Judaism and whether these differences may influence attitudes toward seeking psychological help. Despite significant differences in religiosity and level of practice, results indicate that positive attitudes are present among all affiliations. However, Orthodox Jews are significantly more likely to use their rabbi as a source for psychological counseling and perhaps as a conduit to professional treatment.     

INTRODUCING MICHAEL WYSCHOGROD

Michael Wyschogrod is an Orthodox Jewish theologian with an exceptional profile. While committed to rabbinic Judaism, he goes back to the Bible for direct inspiration and authority. His independence and originality are also evident in his unique emphasis on the corporeal election of Israel, his advocacy of theological dialogue, and his sympathetic confrontation with Christian thinkers while maintaining an uncompromising commitment to the integrity of Jewish theology.     

Unraveling Religious Disaffiliation: The Meaning and Significance of Falling From the Faith in Contemporary Society

This article calls for placing what are termed affiliation and disaffiliation on equal footing in the study of religious expression. Recent developments suggest the importance of understanding disaffiliation as well as affiliation. Among the most important issues that must be addressed are adequately conceptualizing disaffiliation and developing a useful way of modeling the disaffiliation process. This article reviews and synthesizes existing research as a means of formulating an agenda for further work in this area.