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

本项目将评估《波林书信》对观众心理健康和心理健康的关注程度。很少有古籍像《圣经》那样对读者产生如此大的影响。出于这个原因，我们必须认真对待新约中所包含的神学和伦理，以及深刻的心理材料。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认识和关注？《波林书信》的作者是如何在他的古典主义背景下理解人类思想和情感等概念的？《波林书信》的作者用什么方式劝告读者应对心理上的创伤？波林书信的现代读者如何回应劝告读者，以应对心理上的创伤？《波林书信》的现代读者对作者使用心理语言和劝诫做出有意识的选择有何反应？我将使用一个相对较新的方法论框架来说明《保罗书信》的作者对读者的心理健康表现出的关注。David Garber在2015年提出创伤理论为圣经解释提供了一个有用的视角(Garbe 2015)。到目前为止，大多数从创伤角度看圣经的方法都是在伊丽莎白·博斯和克里斯托弗·弗雷切特的《通过创伤的透镜》(2016)中汇编的。Boase和Frechette认为，圣经文本可以起到“创伤叙事”的作用，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韧性”(Boase和Frechette 2016，15)。我会争辩说，保罗书信中的许多摘录都满足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韧性。为了证明这一点，我将解决更广泛的问题，即使徒保罗鼓励他的读者参与和应对心理创伤的机制。首先，我将提供一个无可争议的《波林书信》的重点调查，它确定并强调了保罗利用自己的心理创伤经历来劝诫他的读者应对自己的心理问题的文本。这种方法将为波林语料库提供一个新的视角，并将提供对保罗自己的背景以及他理解人类思维和情感概念的方式的更高水平的理解。其次，我会争辩说，保罗认为自己不仅在信仰和道德上被效仿，而且在心理实践中也被效仿(参看。哥林多前书4：16)。这将澄清保罗对精神、情感和创伤的第一个世纪的理解，并开始调和这种古老的理解与现代关于精神健康的方言。第三，这个项目将启动现代对精神健康的理解和《波林书信》之间的对话。我会争辩说，对心理健康的担忧出现在使徒保罗一世纪的背景下。此外，我将确认保罗推荐了几个实用的机制来应对他的观众的心理创伤。出于这些原因，保罗的书信将能够在今天对心理健康的讨论做出贡献。在我的第一年，我将对无可争辩的波林语料库进行调查，以确定似乎为读者提供心理指导的文本。在我的第二年，我将从创伤的角度重新阅读选定的波林文本，并质疑保罗的信件如何履行创伤叙事的第一个功能。最后，我将分析保罗的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.