2023.10.07 | Sarah Emanuel, Trauma Theory, Trauma Story; A Narration of Biblical Studies and the World of Trauma, Research Perspectives in Biblical Interpretation, Leiden, Brill, 2021.

Review by Sébastien Doane, Université Laval.

In her work titled Trauma Theory, Trauma Story: A Narration of Biblical Studies and the World of Trauma, Sarah Emanuel, an Assistant Professor at Loyola Marymount University and a member of the Society of Biblical Literature’s Hermeneutics of Trauma and Biblical Literature unit, offers an original and insightful examination of trauma theory within the context of biblical studies. This book follows her previous publication, Humor, Resistance, and Jewish Cultural Persistence in the Book of Revelation: Roasting Rome, released by Cambridge University Press in 2019.

The publication in question is part of the “Research Perspectives in Biblical Interpretation” collection, known for its succinct yet valuable volumes that present innovative theories by reviewing existing scholarship and applying the theories to biblical analysis. What sets this monograph apart from other contributions in the collection is the author’s distinct voice, which engages readers in a profound dialogue. Dr. Emanuel fearlessly expresses her viewpoints and does not shy away from forming provocative connections.

This personal authorial perspective is of great significance in our exegetical realm where remnants of 17th-century attempts to conceal the subjective aspect of textual interpretation persist. Dr. Emanuel, while discussing the concept of Sitz im Leben, does so regarding the television show Will & Grace (p. 15). Emanuel’s approach aligns with the essence of trauma studies, which emphasizes the embodied nature of the work. Instead of detached exegesis, biblical trauma theory encourages us to scrutinize the impact of our interpretations on both mental and physical realms, thus forging a connection between biblical passages and real-life experiences. 

Let me be clear when I say that this work is embodied work. Rather than exegete from a distance, biblical trauma theory calls us to pay attention to our minds and our bodies, and to question along the way how readings of biblical passages impact real lives. This includes paying attention to the multivocality and intertextuality aspects of meaning-making. (p. 32)

As the book’s title suggests, narration serves as a central theme connecting interdisciplinary studies of trauma with biblical interpretation (pp. 15–17). This choice highlights how a narrative approach to biblical analysis can establish links with various academic disciplines (pp. 11–12). The author candidly reveals her transformation throughout the writing process, suggesting that readers also transform as they engage with the text.

The summary of trauma theory (pp. 4­­–17) provided in the book does not aim to be exhaustive but offers a comprehensive entry into this intricate domain. This section has proven valuable in introducing my graduate students to trauma theory, with particular emphasis on recent scientific research concerning the physiological aspects of trauma. While it is commonly acknowledged in trauma that “the body keeps the score,” biblical scholars often steer away from discussions on topics like epigenetics or the hypothalamic-pituitary-adrenal axis. Dr. Emanuel also addresses historical blind spots in trauma studies, elucidating how the subjugation of women has been perpetuated through the historiography of hysteria. The text subtly points to Eurocentric biases without overtly illustrating them.

Ezekiel, a frequently employed subject for trauma hermeneutics, takes on new dimensions under Sarah Emanuel’s perspective, particularly through a technique she aptly terms “layering.” The last part of this book resembles a layered cake, with trauma intertwined with queerness, sexual trauma, food, divine abuse, American pop culture, the author’s personal narrative, the Exodus, and the Eucharist (pp. 24­­–45). The introduction acknowledges the inherent arbitrariness of this approach, akin to the unpredictable nature of trauma itself, defying straightforward interpretations and narratives. It presents novel and unexpected pairings that open gateways to broader critical discussions.

The theme of eating is a recurring thread throughout the book, with food depicted as a “technology for theologically motivated trauma contemplation” (p. 45). Eating is portrayed as an embodied response to trauma, drawing parallels between Ezekiel’s consumption of the scroll, Tina Fey’s consumption of sheet cake, and Christ-followers’ consumption of the body and blood of their deceased Messiah. This juxtaposition exemplifies the multifaceted and highly significant ways in which trauma, biblical text, and contemporary culture intersect. The book’s exploration of various facets of biblical text and trauma unfolds in non-linear directions, again mirroring the unpredictable nature of trauma itself.

Expanding from biblical studies to sacramental theology, Dr. Emanuel offers an external, queer perspective on the intersection of trauma and the Eucharist (pp. 34–45), posing a crucial question: “How did the sacrament transition so drastically from trauma food to divine nourishment?” (p. 36). It rightly points out that much of Eucharistic theology has become disembodied, disconnected from the traumatic death of Jesus. The Eucharist, symbolizing the broken body of Jesus, bears the potential to address the brokenness within the body of Christ­­—the Church. This perspective challenges the prevalent notion of the “real presence” of the resurrected Christ in the Catholic Church, shedding light on Jesus’s own trauma and the trauma of those who partake in communion. This sacramental consumption, representing fear, loss, and death, holds profound theological implications.

Trauma is inherently messy, non-linear, and paradoxical, and it is hoped that this work can aid students and scholars in utilizing these characteristics to enrich biblical studies and theology. The book encourages the transformation of these fields into more creative and personal arenas, where affect and emotions hold sway, and connections with popular culture assume a greater role in comprehending the impact and implications of biblical texts, rather than merely identifying their historical context.

In its raw and intense nature, this book offers numerous surprises, challenging scholars not to remain detached exegetes and theologians. It encourages continued exploration of the experience of reading biblical texts within contemporary culture and interpreting the Bible through diverse theoretical lenses, religious perspectives, and a diverse human context. This short book represents a personal and thought-provoking contribution to scholarship, providing a distinctive and engaging portrayal of trauma theory and its application in the realm of biblical studies.

Sébastien Doane
Université Laval
sebastien.doane [at] ftsr.ulaval.ca