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Thesis (Ph.D.-Intercultural Studies)--Fuller Theological Seminary, School of Intercultural Studies, 2004. / Includes bibliographical references (p. 446-467) and index. Also available on the Internet.

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Thesis (M.S.)--University of Wisconsin-Madison, 1996. / Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 154-165).

Thesis (Ph. D.)--University of Wisconsin--Madison, 1964. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 486-488).

This dissertation explores the nexus of joy and power in the lived experience of the ancient rabbis of Roman Palestine (first to fourth centuries CE). The study brings together affect theory and history of emotion to reimagine a phenomenological approach to classical rabbinic texts, a phenomenology that is historically and philologically grounded and attuned to embodied aspects of emotional experiences. By applying this method, this work situates the rabbis of Palestine within the “imperial economy of emotions,” in which provincial subjects utilized a surplus or shortage of collective emotions to assert or resist their place within the dominant political system of the Roman empire. It argues that, within this economy, the rabbis’ engagement with public joy—construed as a somatic and relational experience —was key to their negotiation of Roman imperialism. The dissertation thus makes three chief contributions to the study of ancient Judaism, cognate areas of research, and the field of Religious Studies more broadly. First, it demonstrates how joy, an emotion that is habitually thought of as politically inert, was a potent force in the world of the rabbis and other provincial subjects of the Roman empire. Second, through the case study of the ancient rabbis, the dissertation shows that the minority-majority interface in asymmetric power systems must be understood not only in terms of discourse and ideology but also as a product of the affective forces of daily life. Third, by performing a historically grounded phenomenology of joy, “Affect in Power” pushes back on the wholesale rejection of “experience” as an analytical category in contemporary scholarship.

“Shattered Communities: Soldiers, Rabbis, and the Ostjuden during Occupation: 1915-1918" addresses the interethnic experience in Poland during the German occupation of 1915-1918. This dissertation demonstrates that the German design for 'modernization' of the East began with the First World War, which envisioned the Jews as a critically vital component, rather than an obstacle to their success. The German military made its connection to the peoples in the East via its own army rabbis and Jewish administrators. This work examines the role of the German Army rabbis, in 1915, in establishing a Jewish press and Jewish schools, along with Jewish relief agencies funded by German Jewish businessmen, in assisting the local Ostjuden communities. By the time the guns stopped firing in 1918, however, the German government had reneged on their promises of recognition and help, and the circumstances of many Ostjuden were as precarious as they had been before the war. Even worse, the experience of war in the East encouraged the rise of racist nationalism in Germany and Eastern Europe. The roots of Nazi policies toward Jews were planted firmly in Poland and Lithuania between 1915 and 1918. But for defeat in the war, it is highly unlikely that the Nazis would ever have risen to power, and in the absence of the German experience of war in the East, the later commitment to a Jewish genocide might never have been imagined. By examining the transnational relationship between the Germans and the Polish Jewish communities during the Great War, I contribute to a better understanding of the complexities leading to the crucial fracture that took place under the pressure of total war in 1917.

This dissertation discusses the impact David Lefkowitz and his ministry had on Dallas during the years of his ministry (1920-1949) at Temple Emanu-El in Dallas Texas, and the years following his death in 1955. The focus is on his involvement in civic activities, although his pastoral activities are also discussed. Sources include interviews with family members, friends and acquaintances, newspaper articles, journals, internet sources, unpublished theses and dissertations about Dallas and related subjects, minutes of the Temple's Board of Directors' meetings, minutes of the Central Conference of American Rabbis, minutes of the Board of Directors' Meetings of the Dallas Jewish Welfare Federation, the Temple Emanu-El Bulletins, and selected sermons, speeches and letters of David Lefkowitz. David Lefkowitz was an important figure in the history of Dallas. He taught, by precept and example, that Jews could participate fully in the civic life of Dallas. Because of his teachings, Jews made a positive difference in the development of Dallas. He has left a lasting impression on Dallas, and through his ministry and hard work, he made Dallas a better place for all its citizens.

This thesis considers how religious diversification has shaped the roles of clergy and seminaries. The focus of this qualitative, interview-based study is seminaries and clergy affiliated with various denominations of Judaism and Protestant Christianity in greater London and New York City. Religiously diversifying societies in the US and England have brought forth new challenges for clergy and seminaries, prompting new questions about how or why a faith community should or should not engage with diversity in the public square. This study investigates how seminaries and individual members of the clergy, as sources of religious authority, are responding to religious diversification in different ways - the former sluggish to recognise the impact of religious diversification in curriculum and pedagogical structures and the latter seeing it as a resource for social action initiatives, local networks, and political activism. This has created a gap between training and practice whereby clergy have assumed greater religious authority in religious life. Beyond contributing to the field of sociology of religion, this thesis concludes by allowing the experience of clergy in interreligious engagement to inform appropriate pedagogies that could be employed by seminaries.

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