여인들의 두려움에 관한 증언 ― 트라우마 이론으로 본 마가복음 16장 1-8절
Testimony to Women’s Fear — Reading Mark 16:1-8 from Trauma Theory
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본 소고는 성서를 읽고 해석하는 관점으로서 트라우마 이론을 설명하고, 트라우마 이론을 적용하여 마가의 부활 이야기(막 16:1-8)를 주석한다. 생명을 위협하는 외상 사건에 대한 심리적 반응으로서 트라우마는 개인과 사회의 정체성을 흔들어 놓고, 피해자가 비극적인 경험을 자기 역사와 이야기로 인식하고 이해하는 것을 방해한다. 트라우마 문학은 피해자들에게 이해되지 않고 통합되지 않은 피해와 두려움의 역사를 재구성하여 이야기로 증언하는 공간이다. 마가의 부활 이야기는 예수의 부활뿐 아니라, 십자가 사건 이후 빈 무덤을 방문한 여인들의 두려움과 공포를 증언하고 있다. 트라우마 이론은 십자가 사건 이후 여인들이 직면한 트라우마 상황을 조명하였다. 그리고 여인들의 두려움과 침묵을 실패한 제자도로 비판하지 않고, 그들의 복잡한 감정과 침묵 안에 내재한 트라우마를 재구성하여 예수가 당한 폭력과 죽음 그리고 부활을 여인들의 이야기로 받아들이는 과정으로 이해한다. 그리고 트라우마 이론을 통하여 필자는 마가복음이 여인들의 두려움과 침묵으로 단절된 부활 이야기를 빈 무덤 청년을 통하여 재구성하여 증언하고 있음을 주장한다. 마가복음은 재구성된 부활 이야기를 통하여 마가 공동체가 여인들을 이어서 예수와 복음을 증언하는 역할을 이어가길 제안하고 있다. 마가 공동체는 여인들의 두려움과 침묵을 통하여 자신들이 직면한 박해와 폭력의 위협과 두려움을 인식하고 이해하는 길을 얻을 수 있고, 예수와 복음을 증언하는 삶을 바라볼 수 있을 것이다.
Abstract
This article introduces trauma theory for reading and interpreting the biblical stories and applies it to the narrative of Mark’s resurrection in 16:1-8. In order to understand trauma theory, the following article explains what trauma is psychologically and socially. Trauma interrupts the victims’ conceptual process in which they acknowledge the tragedy and terror of traumatic events and integrate their experiences of terror into their stories. Trauma does not become a life story randomly but consistently intrudes into victims’ memories and shakes their identities. Trauma literature reconstructs the events that cannot be told through the victims’ memories. And it witnesses to their woundedness, suffering and fear. With trauma theory interpreters can reshape and understand the victims’ reactions to trauma events, which are sometimes disguised and unknown beneath their impulsive emotions and actions. This article approaches Mark’s resurrection story from the perspective of trauma theory. The Markan narrative of the resurrection tells of the fearful response of a group of women to the absence of Jesus’s body and news of Jesus’ resurrection. With the help of trauma theory, his article interpret their terror and silence as a failed discipleship but as a conceptual process in which the women can integrate their experiences of Jesus’ death on the cross, although they are unable to articulate the nature of their fear and suffering. Through these women’s fear, the Markan community might access to their own fear and their own trauma arising from their persecution following the Jewish War, and try to find ways for the community to survive. In addition, the story of resurrection demonstrates the women’s language fissures regarding Jesus’ foretelling about his death and resurrection. These language and narrative fissures would be understood as symptoms of trauma affecting the audience of Mark. In the crisis of a rupture of the narrative about Jesus’ resurrection, Mark reconstructs the narrative of Jesus’ resurrection through a young man in the empty tomb, which is broken in the memory of the women and their silence. The reconstructed resurrection story encourages the Markan community to take up the role of witnesses to Jesus’ crucifixion and resurrection, because the testimony can give them their voice and help them to survive until Jesus’ second coming.
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