The Renewing of Your Minds": Psychological Trauma and Mental Health in the Pauline Epistles.

这个项目将评估宝莲书信在多大程度上表现出对观众心理健康和心理健康的关注。很少有古代文献像《圣经》那样对读者产生如此大的影响。因此，我们不仅要认真对待《新约》中包含的神学和伦理的材料，而且要认真对待《新约》中包含的深刻的心理学材料。四个研究问题-使徒保罗在他的书信中在多大程度上提供了对他所暗示的听众的心理健康的意识和关注？保罗书信的作者是如何理解希腊罗马语境中的人类思想和情感等概念的？保罗书信的作者用什么方式鼓励读者科普心理上的创伤？保罗书信的现代读者如何回应experimental读者科普心理性质的创伤？保罗书信的现代读者如何回应作者使用心理语言和劝诫作出有意识的选择？我将采用一个相对较新的方法论框架来说明保罗书信的作者对他的听众的心理健康表示关注。大卫加伯在2015年提出，创伤理论为圣经解释提供了一个有用的透镜（Garbe 2015）。到目前为止，从创伤的角度来看圣经的大多数方法都汇编在伊丽莎白·博斯和克里斯托弗·弗雷谢特的《圣经：创伤的透镜》（2016）中。Boase和Frechette认为，圣经文本可以作为一种“创伤叙事”，即“一种连贯的叙事，不仅能够处理过去的创伤，而且能够培养对进一步创伤的恢复力”（Boase和Frechette 2016，15）。我认为，保罗书信中的许多节选都实现了创伤叙事的这两个功能：作者通过回忆创伤事件来处理自己的创伤，并试图通过提供应对机制来培养观众的复原力。为了证明这一点，我将讨论更广泛的问题，即使徒保罗鼓励他的读者参与和科普心理创伤的机制。首先，我将对无可争议的保罗书信进行重点调查，这些书信确定并强调了保罗利用自己的心理创伤经历来表达读者科普自己心理问题的文本。这种方法将提供一个新的角度对保罗语料库，并将提供一个更高层次的理解保罗自己的背景和方式，他会理解人类的思想和情感的概念。第二，我认为保罗认为自己是一个榜样，不仅在信仰和道德上，而且在心理实践中也是如此。林前4：16）。这将澄清保罗在第一世纪对心灵、情感和创伤的理解，并将开始调和这一古老的理解与现代关于心理健康的方言。第三，这个项目将启动现代心理健康和宝莲书信之间的对话。我认为，对心理健康的关注存在于第一世纪使徒保罗的背景下。此外，我将指出，保罗向他的听众推荐了几种应对心理创伤的实用机制。出于这些原因，保罗的书信将有助于今天围绕心理健康的讨论。在我的第一年，我将进行一项调查，无可争议的宝琳语料库，以确定文本似乎提供心理指导的读者。在我的第二年，我将提供重读选定的保罗文本在创伤的角度，并质疑保罗的信件履行创伤叙事的第一个功能的方式。最后，我将分析保罗书信如何实现创伤叙事的第二个功能。

This project will evaluate the extent to which the Pauline Epistles display a concern for their audiences' psychological wellbeing and mental health. Few ancient texts exercise as much influence over their readership as the Bible. For this reason, it is imperative that we take seriously not only the theological and ethical, but also the profoundly psychological material contained in the New Testament. Four research questions - To what extent does the Apostle Paul offer, in his letters an awareness of and concern for the psychological wellbeing of his implied audiences? How did the author of the Pauline Epistles understand concepts such as the human mind and emotion in his Graeco-Roman context? In what ways does the author of the Pauline Epistles exhort readers to cope with trauma of a psychological nature? How do modern readers of the Pauline Epistles respond exhort readers to cope with trauma of a psychological nature? How do modern readers of the Pauline Epistles respond to the author's use of psychological language and exhortations to make conscious choices?I will employ a relatively new methodological framework to illustrate that the author of Paul's letters displays concern for the psychological wellbeing of his audiences. David Garber proposed in 2015 that trauma theory provided a useful lens for biblical interpretation (Garbe 2015). Most approaches to the Bible in trauma perspective thus far are compiled in Elizabeth Boase and Christopher Frechette's Bible Through the Lens of Trauma (2016). Boase and Frechette suggest that a biblical text can function as a "trauma narrative", that is "a coherent narrative capable not only of processing past trauma but also of fostering resilience against further traumatisation" (Boase and Frechette 2016, 15). I will argue that many excerpts from the letters of Paul fulfil both of these functions of a trauma narrative: The author processes his own trauma by recalling traumatic events, and attempts to foster resilience in his audiences by offering coping mechanisms. In demonstrating this, I will address the wider question of the mechanisms via which the Apostle Paul encourages his readers to engage and cope with psychological trauma. First, I will provide a focussed survey of the undisputed Pauline Epistles which identifies and emphasises texts in which Paul utilises his own experiences of psychological trauma to exhort his readers to cope with their own psychological problems. This approach will offer a new perspective on the Pauline corpus, and will offer a greater level of understanding of Paul's own context and the ways in which he would have understood the human mind and the concept of emotion. Second, I will argue that Paul considered himself an example to be imitated not only in faith and ethics, but also in psychological practice (cf. 1 Corinthians 4:16). This will offer clarification on Paul's first-century understanding of the mind, emotion and trauma, and will begin to reconcile this ancient understanding with modern vernacular concerning mental health. Third, this project will initiate a dialogue between modern understandings of mental health and the Pauline Epistles. I will argue that concerns for psychological wellbeing were present in the first-century context of the Apostle Paul. Moreover, I will identify that Paul recommends several practical mechanisms for coping with psychological trauma to his audiences. For these reasons, Paul's letters will be able to contribute to discussions around mental health today. In my first year, I will conduct a survey of the undisputed Pauline corpus in order to identify texts which appear to offer psychological guidance to the readers. In my second year, I will offer re-readings of the selected Pauline texts in trauma perspective, and question the ways in which Paul's letters fulfil the first function of a trauma narrative. Lastly I will analyse the ways in which Pauls letters fulfil the second function of a trauma narrative.