The Psychoanalytic Origins of Literary Trauma Studies

Barnaby, Andrew

doi:10.1017/9781316817155.003

Cited by 3 publications

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“…Qoheleth is, though, clearly troubled by the same injustices that we see around us: the righteous suffer while the wicked prosper (Fox, 1998: 231). Put another way, Qoheleth has recognized the insufficiency of retribution theology to account for the suffering he sees around him and is thus wrestling with what Andrew Barnaby (2018: 22) has called “the sudden, shocking discovery that the consciousness by which we think, engage the world, and even know ourselves is an illusion or, worse, a lie.”…”

Section: Resilience Through Meaning Making In Qohelethmentioning

confidence: 99%

Resilience through Disclosure and Meaning Making in Qoheleth and the Babylonian Theodicy

Meek¹,

Mehlman²

2023

Journal for the Study of the Old Testament

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This study rereads Qoheleth and the Babylonian Theodicy through a trauma lens as opposed to the generic lens of speculative wisdom encompassing retributive justice, retribution theology, and the deed-consequence nexus and their consequent view of the gods’/God’s justice. According to retribution theology, actions correlate appropriately to consequences; however, in light of their suffering and resilience, both authors are disillusioned, struggling to make sense of life’s predicaments despite their religiosity and placating of the deity, as they also resist retribution theology. Rereading Qoheleth and the Babylonian Theodicy through a trauma lens shows that both sufferers seek answers and cope with suffering similarly to modern readers. This study acknowledges the use and limits of retribution theology operating within the Hebrew and Mesopotamian worldview to illustrate how these texts resist retributive justice. However, we also illustrate how the collective and individual aspects of trauma theory transcend ethic, cultural, epochal, and geographical boundaries. Furthermore, the juxtaposed ancient texts demonstrate how to cope with traumatic life experiences outside the confines of retributive justice by making meaning of self and others in the world and exhibiting resilience through effective coping strategies. Ultimately, Qoheleth affirms that while fearing God is right, navigating trauma includes enjoying God’s simple gifts such as food, wine, work, and a spouse for momentary relief. The Babylonian Theodicy sufferer makes meaning and develops resiliency through self-disclosure to friends and acceptance.

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Section: Resilience Through Meaning Making In Qohelethmentioning

confidence: 99%