Can a rabbi marry someone of another religion? Debates of the American Reform movement whether intermarried rabbis can lead Reform congregations

Traditionally, rabbis were expected to marry women who were devoted to Judaism. The convention was a logical one. As a symbolic exemplar of Judaism, everything a rabbi does should reflect his commitment to the Jewish religion. Instead, over the course of the modern period, non-Orthodox denominations have deviated from many traditional positions. This has included the Reform movement’s allowance that rabbis can determine whether they will officiate at interfaith marriage ceremonies. However, while many Reform rabbis have conducted such ceremonies, they were nevertheless expected to have married within the faith themselves. Recently, some rabbis have begun advocating for Reform rabbis to marry gentiles who have not converted to Judaism. The Hebrew Union College–Jewish Institute of Religion, the academic institution serving the Reform movement of North America, which has campuses in the United States and Israel, went through a process of discussion, debate, evaluation, and decision making. At the end of this process, the decision was made to retain the policy of prohibiting intermarried students from matriculating or graduating. This article outlines the development as well as the resolution of the current controversy.     

The Mobilization of Elite Opinion: Rabbi Perceptions of and Responses to Anti-Semitism

One of the persistent problems facing the Jewish community is anti-Semitism, which has a long, tragic history in the United States and abroad. At the same time, anti-Semitic acts are probably at their lowest ebb in American history. Using a sample of more than 400 rabbis drawn from the four great movements of American Judaism, we investigate rabbi perceptions of anti-Semitism in the United States, as well as their attitudinal and behavioral reactions to it. We test and find evidence for the notions that Orthodox rabbis, as well as those connected to and mobilized by Jewish advocacy organizations, perceive anti-Semitism as a greater problem and concern themselves with the issue more often in their public speech.     

Does young adults’ preferred role in decision making about health,money, and career depend on their advisors’ leadership skills?

Few empirical data exist on how decision making about health differs from that in other crucial life domains with less threatening consequences. To shed light on this issue we conducted a study with 175 young adults (average age 19 years). We presented the participants with scenarios involving advisors who provided assistance in making decisions about health, money, and career. For each scenario, participants were asked to what extent they wanted the advisor to exhibit several leadership styles and competencies and what role (active, collaborative, or passive) they preferred to play when making decisions. Results show that decision making about health is distinct from that in the other domains in three ways. First, most of the participants preferred to delegate decision making about their health to their physician, whereas they were willing to collaborate or play an active role in decision making about their career or money. Second, the competencies and leadership style preferred for the physician differed substantially from those desired for advisors in the other two domains: Participants expected physicians to show more transformational leadership—the style that is most effective in a wide range of environments—than those who provide advice about financial investments or career. Finally, participants’ willingness to share medical decision making with their physician was tied to how strongly they preferred that the physician shows an effective leadership style. In contrast, motivation to participate in decision making in the other domains was not related to preferences regarding advisors’ leadership style or competencies. Our results have implications for medical practice as they suggest that physicians are expected to have superior leadership skills compared to those who provide assistance in other important areas of life.     

The rationality of faith and the benefits of religion

Religions don’t simply make claims about the world; they also offer existential resources, resources for dealing with basic human problems, such as the need for meaning, love, identity, and personal growth. For instance, a Buddhist’s resources for addressing these existential needs are different than a Christian’s. Now, imagine someone who is agnostic but who is deciding whether to put faith in religion A or religion B. Suppose she thinks A and B are evidentially on par, but she regards A as offering much more by way of existential resources. Is it epistemically rational for her to put her faith in A rather than B on this basis? It is natural to answer No. After all, what do the existential resources of a religion have to do with its truth? However, I argue that this attitude is mistaken. My thesis is that the extent to which it is good for a certain religion to be true is relevant to the epistemic (rather than merely pragmatic) rationality of faith in that religion. This is plausible, I’ll argue, on the correct account of the nature of faith, including the ways that emotion and desire can figure into faith and contribute to its epistemic rationality.     

American Rabbis in the 2000 Elections

The 2000 elections were watershed elections for the Jewish community. Joseph Lieberman, an observant Orthodox Jew, was nominated to be the Democratic vice presidential candidate and the events in Florida and New York highlighted the important role of the Jewish community in American politics. The 2000 elections were, therefore, a perfect time to assess the Jewish religious community's connection to politics. Although the central place of American Jews in the Democratic coalition has been long established and continued in 2000, the role of rabbis in maintaining that connection has not been explored empirically. We investigate how rabbis of the four great Jewish movements sustain Jewish political connections, asking: How do rabbis participate in politics, how do their political agendas resonate with their political action, how did they respond to Lieberman's candidacy, and what political information did they transmit to their congregations?     

The puzzling rabbis

Religion is one of the cultural systems that attempts to deal with human puzzlement. This paper uses the metaphor of the puzzle to make sense of what has always been a disconcerting feature of rabbinic Judaism, namely, the rabbis’ (200–600 C.E.) blatantly ad hoc manner of interpreting Scripture. The rabbis seem to know in advance what a verse must mean and go to great lengths to find a legitimation of that reading in the verse in question. Typically this ad hoc quality of rabbinic interpretation is explained as a means whereby the rabbis provide ‘prooftexts’ for new practices without Scriptural warrants. But what from one perspective appears as an attempt to find prooftexts is from another perspective an attempt to solve a puzzle. Conceptually speaking, solving a puzzle and finding prooftexts are worlds apart. This paper treats the rabbis as an inter‐generational community of puzzle solvers involved in the quest to discover how the oral Torah is already contained in the written Torah. Like all matching puzzles, this one is necessarily ad hoc.

The intellectual seeks in various ways, the casuistry of which extends into infinity, to endow his life with a pervasive meaning, and thus to find unity within himself, with his fellow men, and with the cosmos (Weber 1925, 1978 p. 506).

Analysis into parts is not really so important in these societies as is the periodic construction or reconstruction of the whole. The whole is what is truly edifying, and its reconstruction is a purpose which puzzlement can subtly serve (Fernandez, 1986, p. 179).     

Research & clinical exchange

Abstract

Question: Family therapists are often called upon to do consultations to schools about children having social and educational difficulties. In what ways is the family therapist's role different when he or she is called in to consult as an “outsider’ to the school system about a particular child whom he or she does not know, compared to being called upon by the school for advice about a child who is already being seen in treatment by that therapist?     

Depressive affect among health care seekers: how it is related to attachment style, emotional disclosure, and health complaints

The present cross-sectional questionnaire survey investigated depressive affect among persons visiting their general practitioner (GP). It examined the impact of a number of factors likely to be associated with depressive affect, including demographic variables, severity of medical condition, and personal factors such as ease in disclosing personal information, and attachment style. Results showed that among the sample of patients (N = 198) visiting their GP, depressive affect was generally quite high. In particular, those reporting more depressive affect were the elderly, those with more severe health problems, more psychological problems, and a lower level of emotional disclosure frequency. As expected, attachment style was also related to lack of well-being among patients: those with a less avoidant but more anxious attachment style reported higher levels of depressive affect. In total, 38% of the variance of depressive affect was predicted by this model. Security of attachment was also related to reasons why patients consulted their GP, with avoidant attachment related to physical problems and anxious attachment to mental problems. Theoretical relevance of the findings and implications for medical help-seeking are discussed.     

Rabbis and Health: A Half-Century Review of the Mental and Physical Health Care Literature:1950–1999

Electronic searches were conducted on PubMed and the American Psychological Association's database (PsycINFO) for articles that discussed the role of rabbis in relation to some aspect of healthcare. The two searches were conducted in each electronic database using the search-terms: (1) (rabbi OR rabbinical OR synagogue) OR (2) (Judaism OR Jewish) AND (clergy OR chaplain). Articles were classified by the year of their publication, professional discipline, type of journal (either religious or secular), and type of article: either research, or narrative and expositional. Rabbis were discussed most often in psychology, psychiatry, and behavior-related fields, and close to two-thirds of the articles dealt with mental health concerns. A statistically significant increase in articles across decades was found in the secular journals, r=.98, p≤.01, with over 70% of the articles about rabbis in the secular journals being published between 1980 and 1999. Many of the articles addressed collaboration between rabbis, psychiatrists, and other and mental health professionals and discussed previously identified themes related to professional collaboration and referral.     

Ethics in health care and medical technologies

In this paper a case is used to demonstrate how ethical analysis enables health care professionals, patients and family members to make treatment decisions which ensure that medical technologies are used in the overall best interests of the patient. The claim is made and defended that ethical analysis can secure four beneficial outcomes when medical technologies are employed: (1) not allowing any medical technologies to be employed until the appropriate decision makers are identified and consulted; (2) insisting that medical technologies be employed not merely to promote the medical interests of the patient but rather on the basis of their ability to contribute to the overall well-being of the patient; (3) challenging caregivers to reflect on the dynamic interplay between their conscious and unconscious values and consequent determinations of what is in the patient's best interests; and (4) providing a justification for selected interventions which makes possible rational dialogue between caregivers espousing different viewpoints about treatment options.     

Helping the ex-addict

The mass media have given anyone who is remotely interested a general picture of what it is like to be a heroin user. Very few people, however, have any idea of what it is like to try to stop being an addict. Even addicts and ex-addicts provide a confused and frequently inaccurate picture. This article discusses the types of problems counselors encounter when they deal with those who want to stop using heroin and focuses on those issues about which most people seem unaware.     

Political and interpersonal aspects of ethics consultation

Previous papers on ethics consultation in medicine have taken a positivistic approach and lack critical scrutiny of the psychosocial, political, and moral contexts in which consultations occur. This paper discusses some of the contextual factors that require more careful research. We need to know more about what prompts and inhibits consultation, especially what factors effectively prevent house officers and nonphysicians from requesting consultation despite perceived moral conflict in cases. The attitudes and institutional power of attending medical staff seem important, especially where innovative interventions raise ethical questions. Ethics consultants also need to address the thorny problems of the origin(s) of the consultant's authority, whistleblowing, conflicts of interest that affect the consultant, persistently poor communications in hospitals, systemic inequity in the availability or quality of services for some, and the standing of the consultant's recommendations, including their appearance in the patient's medical record.     

Act utilitarianism and dynamic deliberation

Coordination problems, problems in which each agent's expected utility depends upon what other agents do, pose a problem for act utilitarianism. When the agents are act utilitarians and know of each other that they are so, they seem unable to achieve optimal outcomes in certain coordination problems. I examine various ways the act utilitarian might attempt to solve this problem, where act utilitarianism is interpreted within the framework of subjective expected utility theory. In particular, a new method for computing expected utility,dynamic deliberation, deserves examination as a possible act utilitarian solution to coordination problems. I argue that even dynamic deliberation fails to give the act utilitarian what he needs in coordination problems, and that the failure of act utilitarianism for such problems suggests the need for an alternative theory of moral choice along rule utilitarian lines.     

Preaching a Risen Christ of Resistance among "Captive" Americans

Abstract: In the midst of the current captivity of Americans to governmental policies which most of the rest of the world finds objectionable, what are the challenges facing those who preach? How can these be addressed biblically and theologically, grounded in what it means to be part of a global communion, and empowered by faith in the Resurrected Christ? How can preaching form faith communities through conversion, confession and conversation so that they might confront and change what is occurring, for the sake of the whole world?     

The potentially somatizing effect of clinical consultation

Many patients who present physical symptoms that their doctors cannot explain by physical disease have persisting symptoms and impairment. An influential view has been that such symptoms are the somatization of emotional distress, but there has also been concern that medical practice contributes to shaping these presentations. Analysis of patients' accounts indicate that they approach these consultations with a sense of being the expert on the nature and reality of their symptoms and, in primary care at least, they seek convincing explanations, engagement, and support. They often describe doctors as doubting that their symptoms are real and as not taking their symptoms seriously. Observational research has demonstrated that patients presenting idiopathic symptoms in primary care generally provide cues to their need for explanation or to psychosocial difficulties. Their doctors tend to provide simple reassurance rather than detailed explanations, and often disregard psychosocial cues. Patients seem to intensify their presentation in consequence, elaborating and extending their accounts of their symptoms, perhaps in the effort to engage their doctors and demonstrate the reality of their symptoms. When doctors propose physical investigation and treatment in response to such escalating presentation, they thereby inadvertently somatize patients' psychological presentation. Consultations, therefore, have elements of contest, whereby patients seek engagement from doctors who seek to disengage. Although provision of a medical label, such as a functional diagnosis, can legitimize patients' complaints and avoid contest, this is at the risk of indicating that medicine can take responsibility for managing the symptoms. More collaborative relationships rely on doctors recognizing patients' authority in knowing about their symptoms, and providing tangible explanations that make sense to the patient and allow them to tolerate or manage the symptoms. Researchers need to study how doctors can best achieve these aims within routine consultations.     

Why philosophers should offer ethics consultations

Considerable debate has occurred about the proper role of philosophers when offering ethics consultations. Some argue that only physicians or clinical experienced personnel should offer ethics consultations in the clinical setting. Others argue still further that philosophers are ill-equipped to offer such advice, since to do so rests on no social warrant, and violates the abstract and neutral nature of the discipline itself.I argue that philosophers not only can offer such consultations but ought to. To be a bystander when one's discipline does offer insights and methods of value discernment is pusillanimous. But this position requires a view of clinical medical ethics as one that arises out of the clinical practice of medicine, and not just from an application of general ethical principles to the practice of medicine. I conclude with some skills that trained philosophers can bring to the consultation service, and note that all consultations are in the form of recommendations that the patient, family, and physician are still free to accept or reject. Philosophers in the clinical setting do not make decisions.     

Identifying the Etiologies of Physiologically-Based Mood Disorders and Their Related Clinical Implications

Health professionals routinely encounter clients who seem inappropriately or excessively emotional. Although these are psychological symptoms, they often have physiological origins. Such disorders as thyroid malfunction, hypoglycemia, Premenstrual Syndrome (PMS), Seasonal Affective Disorder (SAD), irregular circadian rhythm, atypical systemic Candidacies, and food sensitivities are all frequently missed by those who do not know what to watch for. These disorders are surprisingly common in the general population. Because of the psychological manifestations of these physiologically-based disorders, women in particular are frequently mislabeled as hysterical, irrational or hypochondriacally. These disorders are generally easy to detect when the health professional is alert to their characteristic profiles. This article discusses how the therapist can identify physiologically-based mood disorders and direct clients to obtain amelioration for their medical condition.     

The Influence of Attitudes Toward Male and Female Patients on Treatment Decisions in General Practice

Twenty-three physicians in general practice inthe southwest region of Great Britain completedchecklists on all patients consulted over approximatelysix of their consecutive daily surgeries. Twenty-two of the physicians were British Caucasian andone was of African decent. Data concerning patientgender, attitude toward the patient, and treatmentdecision for 115 consultations featuring psychological presentations were analyzed. Results indicatedthat, taken separately, patient gender and generalpractitioner attitudes did not predict treatmentdecisions. However, a significant interaction betweenthese variables showed that attitudes haddifferential effects on treatment decisions made formale and female patients. These findings are interpretedwithin a social cognition framework.     

Regina Jonas: forgetting and remembering the first female rabbi

Regina Jonas (1902–44), who was ordained in Germany in 1935, is now widely recognised as the world's first female rabbi. However, for almost 50 years after her death at Auschwitz in 1944, she was given very little, if any, public recognition. Based on archival research, interviews and critical engagement with secondary literature, this paper investigates a range of explanations why Jonas was nearly lost to historiography. It also considers the circumstances of the rediscovery of this controversial figure in the early 1990s and explores how she is remembered today. This paper raises important issues in relation to historiography and the connection between processes of remembering, forgetting and identity formation, particularly in relation to the history of the ordination of female rabbis and the history of Jewish communities in Germany.