Jesus’s Origins (Matthew 1–2) as Cultural Trauma
Jeffrey Alexander’s social theory about trauma provides a theoretical framework to explore Matthew’s Gospel’s two first chapters as a trauma narrative that wrestles in a creative way with at least two significant issues for its original audience: (1) How can Jesus be the Christ/Messiah and yet under...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2024
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| In: |
Religions
Year: 2024, Volume: 15, Issue: 8 |
| Further subjects: | B
trauma narrative
B Jesus’ origins B Jeffrey Alexander B Cultural Trauma B Matthew 1–2 |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Jeffrey Alexander’s social theory about trauma provides a theoretical framework to explore Matthew’s Gospel’s two first chapters as a trauma narrative that wrestles in a creative way with at least two significant issues for its original audience: (1) How can Jesus be the Christ/Messiah and yet undergo a shameful and violent death? (2) What are the national and theological implications of the destruction of the Temple in AD 70? Alexander’s four dimensions of representations of cultural trauma (the nature of the pain; the nature of the victim; the relation of the trauma victim to a wider audience; and the attribution of responsibility) guide the analysis. Matthew 1–2, as a trauma narrative, processes past trauma to encourage resilience against future traumatization. This can be a powerful tool to shape identity and promote solidarity by opening new avenues for understanding violent imagery. | ||
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