Coping with Illness and Threat: Why Non-religious Jews Choose to Consult Rabbis on Healthcare Issues

Whereas modern and advanced medical services are available and accessible to all citizens of Israel, the phenomenon of consulting Orthodox rabbis (Jewish clerics) on healthcare issues is gaining ground among populations that do not identify themselves as religious. The objective of the research was to enquire why non-religious Jews choose to consult rabbis on medical issues. Fifty semi-structured open-ended interviews were conducted during 2009–2011 in northern Israel. The article presents the respondents’ main motives, expectations, beliefs, and modes of consulting both physicians and rabbis. This study aims to contribute to discussion about conflating modern medicine with spiritual-religious beliefs in modern-secular society.     

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?     

Religious,Ethical and Legal Considerations in End-of-Life Issues: Fundamental Requisites for Medical Decision Making

Religion and spirituality have always played a major and intervening role in a person’s life and health matters. With the influential development of patient autonomy and the right to self-determination, a patient’s religious affiliation constitutes a key component in medical decision making. This is particularly pertinent in issues involving end-of-life decisions such as withdrawing and withholding treatment, medical futility, nutritional feeding and do-not-resuscitate orders. These issues affect not only the patient’s values and beliefs, but also the family unit and members of the medical profession. The law also plays an intervening role in resolving conflicts between the sanctity of life and quality of life that are very much pronounced in this aspect of healthcare. Thus, the medical profession in dealing with the inherent ethical and legal dilemmas needs to be sensitive not only to patients’ varying religious beliefs and cultural values, but also to the developing legal and ethical standards as well. There is a need for the medical profession to be guided on the ethical obligations, legal demands and religious expectations prior to handling difficult end-of-life decisions. The development of comprehensive ethical codes in congruence with developing legal standards may offer clear guidance to the medical profession in making sound medical decisions.     

A qualitative analysis of contemporary ultra-orthodox rabbinical perspectives on scrupulosity

Scrupulosity is a religiously themed sub-type of obsessive-compulsive disorder. Religious individuals with scrupulosity tend to first turn to clergy for assistance rather than to mental health professionals. This is particularly relevant for Ultra-Orthodox Jewish patients, whose rabbis arbitrate a wide variety of life issues. In the current qualitative study, 15 Ultra-Orthodox rabbis were interviewed regarding their views on scrupulosity and their responses were analysed via grounded theory and thematic networks theory. All rabbis were familiar with scrupulosity and distinguished it from normative behaviors. Their conceptualizations regarding etiology were mostly psychological in nature, as opposed to religious or spiritual. Rabbis were generally supportive of psychology as a professional field and open to collaborating with therapists, although some controversies were raised. Given their isolated lifestyle, these findings are somewhat surprising and encouraging. Results suggest collaboration with Ultra-Orthodox rabbis can be fruitful and at times essential when dealing with scrupulosity.     

BETWEEN THE HAMMER OF THE RELIGIOUS ESTABLISHMENT AND THE ANVIL OF THE ETHNIC COMMUNITY

This article examines the ambivalent status of rabbis of communities of Ethiopian immigrants who serve within the framework of the religious establishment in Israel. On the one hand, they function in their communities as spiritual leaders who are committed to Jewish law and act as representatives of the religious establishment. On the other, they belong to an excluded ethnic community which perceives them as traitors. Our findings indicate that the marginal status of the Ethiopian rabbis prevents their inclusion and strengthens components of their ethnic identity. Thus, diverse behaviour patterns and various syncretic combinations between religious and cultural elements have been created in their identity.     

The Law of Christ All the Way Down

Abstract:  A reading of Paul and Matthew on Christian obedience suggests that the polemic against 'law' is not directed to all forms of religious practice, but instead only to a particular set of religious practices developed by Israel's sages. Law should not therefore be opposed to grace; instead the correct opposition is between the 'law' taught as the proper way of living before God by the majority of rabbis and the law of Christ, taught by Paul, Matthew and others.     

Political and religious group membership,value priorities and educational values

Value priorities and educational value patterns are explored in respect to university students’ active membership to religious and political groups. The sample was 117 students of the University of Athens, Greece, with 39 of them being active members of Christian Orthodox religious groups, 34 active members of political groups or unions, and 44 students acting as the ‘control’ group, since they were not members of such religious or political groups. Group membership—religious or political—was found to be associated with the systems of value priorities and educational values, with specific value combinations differentiating between religious group membership and political group membership.     

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.     

Religious Fundamentalism and Religious Orientation Among the Greek Orthodox

The experimenters explored how religious fundamentalism related with religious orientation, irrational thinking, and immature defense mechanisms. They also explored the possible moderational role of the Big 5 personality factors. The participants were predominantly Greek Orthodox College students from a Cypriot University. The experimenters employed a cross-sectional design and required participants to complete a series of self-report measures. Religious fundamentalism significantly predicted irrational thinking. Intrinsic and personal extrinsic religious orientations significantly predicted religious fundamentalism. The results provide support for the idea that the more dogmatically one holds their religious beliefs, the more likely they are to think irrationally.     

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 Seminal Contribution of Rabbi Moshe Feinstein to the Development of Modern Jewish Medical Ethics

The purpose of this essay is to show how, on a wide variety of issues, Rabbi Moshe Feinstein broke new ground with the established Orthodox rabbinic consensus and blazed a new trail in Jewish medical ethics. Rabbi Feinstein took power away from the rabbis and let patients decide their treatment, he opened the door for a Jewish approach to palliative care, he supported the use of new technologies to aid in reproduction, he endorsed altruistic living organ donation and recognized brain death (thus laying the groundwork for Orthodox Jewish acceptance of heart transplantation), he downplayed the value of social worth in triage decisions, and was a fierce defender of the rights of the fetus. I develop broader theological principles from Rabbi Feinstein's ethical positions and compare them to those of his Jewish and Christian contemporaries.     

What do Non-clergy Spiritual Care Providers Contribute to End of Life Care in Israel? A Qualitative Study

Spiritual care is an increasingly important component of end of life care. As it emerges in Israel, it is intentionally built on a nonclerical model. Based on interviews with spiritual care providers in Israel, we find that they help patients and families talk about death and say goodbyes. They encourage the wrapping up of unfinished business, offer diverse cultural resources that can provide meaning, and use presence and touch to produce connection. As spiritual care emerges in Israel, providers are working with patients at the end of life in ways they see as quite distinct from rabbis. They offer broad frames of meaning to which patients from a range of religious traditions can connect.     

Issues in the psychopharmacologic assessment and treatment of the orthodox Jewish patient

As with members of other cultural and religious groups, patients within the Orthodox Jewish community present with their own distinct clinical psychiatric issues related to their unique beliefs and practices. This article reviews the existing literature and anecdotal experience on the psychopharmacologic assessment and treatment of Orthodox Jewish patients. Specific aspects examined include this group's perceived intense stigma in receiving treatment, the priority this community places on cognitive functioning, and how the influence of Jewish laws on marriage and sexual practices impacts one's treatment decisions. The relevance of Jewish dietary laws, the Sabbath, and the community's interest in alternative treatments are also discussed. The limited ethno-psychopharmacology research related to Orthodox Jewish psychiatric patients is reviewed. We conclude that understanding issues such as these is critical if one is going to work within this cultural system in order to successfully address their mental health issues. However, the dearth of controlled research in this community needs to be addressed to provide more effective treatment.     

“To a Land that I Will Show You”: Training Rabbis for the Future

Abstract. Rabbis are commonly perceived as bearers of Torah – the sacred traditions and ways of life of Judaism. As such, rabbis certainly have an important role to play in a community seeking guidance and inspiration from and a renewed connection to those traditions. Yet, historically, rabbis arose as a class in a period of crisis and were not merely conservative figures, but were also radical agents for change. The training of rabbis in the contemporary world calls for an assessment of our situation. Is our time a time of crisis? If it is, how should we prepare to meet that crisis? Do rabbis have a role to play in the future? While the texts and traditions of the past are available for study, interpretation, and application, is there a need to prepare rabbis to become effective agents for change? How can we embark upon such an uncharted path?     

National identity and ethno-religious identity: A critical inquiry into Chinese religious policy,with reference to the Uighurs in Xinjiang

Abstract

On the basis of data from the survey of religion and values in Central and Eastern Europe Aufbruch – 2007 this article questions the applicability of the basic theoretical propositions about the relations between religion and modernity, such as theory of secularisation (classically understood) and rational choice theory, and the thesis about the vicarious nature of religion, to the religious situation in the traditionally Orthodox part of Eastern Europe (Romania, Moldova, Serbia, Bulgaria, Belarus' and Ukraine). Following Shmuel Eisenstadt's concept of multiple modernities and Grace Davie's thesis of the secular character of Western European societies, it explores the possibility of viewing the religious modernity/modernities in the postcommunist traditionally Orthodox area of Eastern Europe as an alternative to the (secular) modernity of Western Europe, and the region itself as an ‘other-worldly’ Europe. After an overview of the specific features of Orthodox Christianity enabling this traditional religion to respond successfully to the demands of modern society, the article turns to the survey data covering a range of standard and also less frequently researched aspects of religiosity. The analysis concludes with a summary of the challenges that Orthodox Europe presents to the basic theoretical propositions about religion and modernity and stresses the important role that religion (and traditional churches) play in the social and political life of this region – a role that should not be ignored.     

Public Reason, Religious Restraint and Respect

In recent years liberals have had much to say about the kinds of reasons that citizens should offer one another when they engage in public political debates about existing or proposed laws. One of the more notable claims that has been made by a number of prominent liberals is that citizens should not rely on religious reasons alone when persuading one another to support or oppose a given law or policy. Unsurprisingly, this claim is rejected by many religious citizens, including those who are also committed to liberalism. In this paper I revisit that debate and ask whether liberal citizens have a moral obligation not to explain their support for existing or proposed laws on the basis of religious reasons alone. I suggest that for most (ordinary) citizens no such obligation exists and that individuals are entitled to explain their support for a specific law and to persuade others of the merits of that law on the basis of religious reasons alone (though there may be sound prudential reasons for not doing so). My argument is grounded in the claim that in most instances advocating laws on the basis of religious reasons alone is consistent with treating citizens with equal respect. However, I acknowledge an exception to that claim is to be found when using religious reasons to justify a law also implies that the state endorses those reasons. For this reason I argue that there is a moral obligation for some (publicly influential) citizens, and especially those who hold public office, to refrain from explaining their support for existing or proposed laws on the basis of religious reasons. I conclude by suggesting that this understanding of the role of religion in public political discourse and the obligations of liberal citizens is a better reflection of our experience of liberal citizenship than that given in some well-known accounts of liberalism.     

Religion and the crisis in Ukraine

This article investigates religious nationalism in the Russian–Ukrainian conflict, which has appeared in political and popular rhetoric and has been expressed through violence. From the Tsarist era, Kyiv and Crimea have featured centrally in Russian national mythology as the cradle(s) of Russian Christianity. This nationalist conception of space persisted after political borders changed with the collapse of the Soviet Union, as has the Russian Orthodox Church's historic jurisdiction in Ukraine. As a result, Russian Orthodox believers retain a special affinity for Kyiv and Crimea, and many Ukrainian citizens have looked to Moscow for matters of faith. Subjects of inquiry include religious nationalism, the baptism of Slavic Prince Vladimir (Volodymyr), Orthodox holy places in Crimea and Ukraine, Patriarch Kirill's Russian World concept, and religious violence in Ukraine and Crimea.     

Religiosity and psychological well-being

The aim of the present study was to investigate the relationship between religiosity and psychological well-being in a sample of Greek Orthodox Christians. Previous research has documented that personal devotion, participation in religious activities, and religious salience are positively associated with different criteria of psychological well-being. The sample (83 men and 280 women) with an age range from 18 to 48 years, was strongly skewed with respect to sex (77% female) and education level (95% were university students or university graduates). Religiosity was operationalized as church attendance, frequency of prayer and belief salience. In addition, a single item referring to beliefs about God was used. Depression, anxiety, loneliness, and general life satisfaction were selected as dependent variables because they reflect important dimensions of psychological well-being. Preliminary analyses showed that sex was significantly related to the three religiosity variables (church attendance, frequency of prayer, belief salience), with women being more religious than men. Consistent with previous research, correlations suggested that church attendance and belief salience were associated with better life satisfaction. The results of hierarchical regression analysis showed a significant positive association between anxiety and frequency of personal prayer. Finally, personal beliefs about God did not seem to relate to any of the psychological well-being measures. The results of the present study partially support the hypothesized association between religiosity and psychological well-being.