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This thesis aims to investigate the religious beliefs/practices of Jewish victims of the Holocaust to discover whether these beliefs/practices were experienced as helping them to deal with the horror they were faced with in a spiritual and psychological sense. I am calling this spiritual survival in contrast to physical survival as most of the Holocaust victims did not survive physically. I intend to research this by reading diaries and other works written, as much as possible, during the actual time of the Holocaust. These materials are somewhat limited as even the materials to write with were hard to come by. Therefore, writings by survivors will also be used. I will analyse the materials with the use of two main areas of psychology; firstly, developmental psychology which looks at the development of a sense of self and secondly, recent research on trauma. / Thesis (MArts(ReligionStudies))--University of South Australia, 2003.

Thesis (Ph. D.)--University of Chicago, The Divinity School, Dec. 2003. / Includes bibliographical references. Also available on the Internet.

Thesis (Ph. D.)--University of Washington, 2004. / Vita. Includes bibliographical references (leaves 201-210).

Emil Ludwig Fackenheim became a Rabbi even as the Holocaust was claiming the lives of six million Jews. Further study, first in Scotland and then in Canada, brought him to an impressive academic career in philosophy, to which he committed much of his life and writings. Yet he was also driven to try to respond theologically to the Shoa, so as to offer Judaism a genuine alternative to the nineteenth century tradition of liberal Judaism which had not been able to withstand or fight against National Socialism when Hitler came to political power. By going behind that failed nineteenth century tradition, primarily in dialogue with the thought of Rosenzweig and Buber, Fackenheim thought, by the middle of the sixth decade of the twentieth century, that he had rediscovered a solid core for post-Auschwitz Jewish faith: one rooted in a recovery of supernatural revelation, of God's presence in, and the messianic goal of, history. The Six Day War of June 1967 threw his careful reconstruction of Jewish faith into disarray, however. Facing a second Holocaust in one lifetime; and with an acute awareness that once again the Jewish people stood alone, Fackenheim raised questions about God and history and the Messianic which utterly destroyed his reconstruction. Even as he struggled with the crisis, however, he began to discern that hope had become a commandment. He began a process of even more profound reconstruction (or "destructive recovery") of the faith that radically reshaped the possibility of hope for Jewish faith in a post-Shoa world. And Christian theologians in dialogue with him find it necessary to embark on a destructive recovery of hope for the Christian tradition as an authentically Christian response to Auschwitz. Emerging from that dialogue is a fresh appreciation of the self-critical tradition of the theology of the cross.

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