Speaker: Prof. Rev. Septemmy E. Lakawa, Th.D.

Editor: Vince Ellysabeth

Trauma does not always end once the event that caused it has passed. Traumatic experiences can linger in one’s memory, affecting physical and mental well-being, and even alter the way a person understands themselves and builds relationships with others. Trauma is also not limited to individual experiences, but can be experienced collectively as a result of violence, accidents, medical procedures, or social stigma. The question is, how does theology understand these unresolved experiences of suffering? Through the approach of Trauma Hermeneutics, Prof. Rev. Septemmy E. Lakawa, Th.D., offers a way of reading the Bible that positions the experience of trauma as an interpretative perspective, whilst opening up possibilities for the construction of a theology oriented towards healing.

Over time, trauma studies have involved a number of thinkers with differing emphases. Sigmund Freud understood trauma through a psychological approach, whilst Cathy Caruth developed this perspective to reinterpret history and defined trauma as the voice of the wound. Judith Herman views trauma as a life-threatening event. Meanwhile, Shelly Rambo, a theologian who has developed the study of trauma at Boston University, understands trauma as suffering that never goes away or suffering that lingers on.

According to Rambo, trauma presents a challenge to theological constructs that tend to ignore or erase wounds. This tendency is at odds with the reality that traumatic experiences can continue to affect a person’s life, even after the events that caused them have passed. Therefore, theology needs to make space for unresolved experiences of suffering, rather than merely emphasising healing as the end of all human struggle.

Trauma Hermeneutics and the Reconstruction of Meaning

Hermeneutics is essentially a process of attributing meaning to reality. From a trauma perspective, this process involves engaging in a dialogue between past and present experiences through a multidimensional, multidirectional and interdisciplinary approach. An example of its application in biblical studies can be found in the work edited by Boase and Frechette. Trauma hermeneutics draws not only on theological scholarship, but also on trauma studies, socio-historical contexts, the arts, and various other disciplines.

One of the fundamental issues in traumatic experiences is the disruption of a person’s ability to reconstruct their memories and recount their experiences. The work of philosopher Judith Butler demonstrates that not all events can be immediately understood or given meaning. Indeed, trauma can cause a person to lose the ability to make sense of their experiences. In this context, the hermeneutics of trauma seeks to provide a new theological framework so that traumatic experiences do not result in a loss of meaning, but rather open up possibilities for the process of recovery.

Recovery itself cannot be understood in isolation. Judith Herman developed three stages of trauma recovery: the creation of a sense of safety; providing space to remember and recount experiences; and the restoration of severed social relationships. These three stages emphasise that recovery requires a process that comprehensively addresses psychological, social and spiritual dimensions.

‘Cracked Hermeneutics’ as a Method of Interpretation

In its development, four models of trauma hermeneutics have been proposed, namely hermeneutics of rupture (hermeneutics of rupture), unspoken hermeneutics, resilience hermeneutics, and hermeneutics of the residual. One model used specifically in the reading of Mark 5 is hermeneutics of rupture.

The term rupture refers to a condition in which something undergoes a fracture, such that it is no longer the same as before. The word “fracture” is used analogously to describe a disruption to a structure of meaning that has been regarded as established. Through such a rupture, the possibility arises to discover previously overlooked perspectives. Thus, hermeneutics of rupture serves to investigate, question and challenge claims of faith and religious narratives that disregard traumatic experiences.

This approach also utilises the concept of elision, namely that which remains unspoken, but which is in fact still present. In biblical interpretation, voices or experiences that have hitherto been regarded as unimportant can in fact become the primary perspective for reading the narrative as a whole. This process enables a reconfiguration of meaning whilst simultaneously yielding a theological understanding that is more attuned to the experiences of marginalised groups.

Reading Mark 5 through Veronica’s Perspective

As an application of ‘fractured hermeneutics’, Mark 5:25–34 can be reinterpreted through the experience of the woman who had been suffering from a haemorrhage for twelve years. This reading begins by questioning the convention of identifying this character solely by her illness. The reference to the ‘woman suffering from a haemorrhage’ risks perpetuating stigma by reducing a person’s identity to the medical condition they experience.

In a certain tradition, this woman is known as Veronika. The use of this name is not intended to establish her historical identity with certainty, but rather as an effort to restore recognition of her personal integrity. Thus, trauma hermeneutics operates through a process of disorientation, reconfiguration and destigmatisation of established modes of interpretation.

Through a narrative approach, Mark 5 can be understood as a fractured landscape constructed through two elements: a fractured posture and a fractured plot. The fractured posture is evident through the comparison between the Gerasene man possessed by an evil spirit and Veronica. The Gerasene is depicted as vocal, active, and engaging directly with Jesus. In contrast, Veronica approaches Jesus from behind, bends down, and touches His robe without first drawing attention to herself.

The differences between standing and bowing, speaking and remaining silent, and facing and turning one’s back highlight the contrast in the experiences of these two figures. From the perspective of fractured hermeneutics, Veronika’s silence is a crucial part of the narrative that warrants attention. It is precisely this unheard voice that reveals the experience of a woman who has long been constrained by social and religious stigma.

Veronika’s experience also highlights the link between physical illness and trauma. For twelve years, she suffered from haemorrhages, underwent various treatments, and spent all her wealth without finding a cure (Mark 5:26). In a socio-religious context that associates blood with impurity, this condition placed her in a situation where she was vulnerable to discrimination and exclusion. Her body, which ought to have been an integral part of her life, came to be perceived as a source of suffering.

This interpretation also considers the possibility that Veronika touched the tassels on Jesus’s garment, referring to the provisions regarding garment tassels in Numbers 15:37–41. This action highlights the tension between socio-religious distance and a strong desire for healing. Despite being in a situation that restricted her presence in public spaces, Veronica demonstrated resilience through her courage in approaching Jesus.

The Fractured Plot and the Fragility of the Healer

The plot twist becomes apparent when Veronica touches Jesus’s robe and is instantly healed. At the same time, Jesus realises that power has gone out from him; he turns round and asks, “Who has touched my cloak?” (Mark 5:30). The simultaneity of these two events marks a pivotal point in the reconfiguration of the healing narrative.

In this story, Veronica is not merely the object of assistance, but the subject who takes the initiative for her own healing. In contrast to the typical depiction of healing, where Jesus first touches the sick person, it is Veronika who touches His robe. The power emanating from Jesus’ body, associated with the Greek term δύναμιν (dýnamin), can be understood as a representation of the healing energy received by Veronika.

This event also presents an image of Jesus as a vulnerable healer, that is, a healer who experiences fragility. Power flowed from His body without first being consciously directed towards Veronica. Jesus then turned to see who had touched Him. This portrayal opens up a theological perspective that healing does not take place solely through a relationship of power, but also through an encounter between the fragility of the healer and the fragility of the one suffering.

Interestingly, this healing took place without the knowledge of the crowd or the disciples. Only Jesus and Veronica were aware of what was happening. The theory of witnessing by Dori Laub, a Holocaust survivor, emphasises the importance of witnessing in the process of trauma recovery. When Jesus turned and acknowledged Veronica’s experience, He simultaneously became a witness to her recovery.

Healing as Liberation

Through a reading of Mark 5 and a comparison with Luke 8, it becomes apparent that restoration has a broader scope than medical healing. The variety of terms used in these narratives reveals a restoration that encompasses physical, psychological, social, cultural and spiritual aspects. Thus, restoration does not stop at cure, but moves towards healing that touches the whole of human existence.

When Jesus addressed Veronica as a child and acknowledged her faith, she received recognition of her dignity and existence. Recovery not only freed her from her illness, but also opened up the possibility of breaking free from the stigma and social structures that had hitherto restricted her life.

Trauma hermeneutics thus offers a critique of religious practices that reduce a person to their illness or suffering. Through Veronika’s story, this interpretation affirms that recovery demands a willingness to listen to silenced voices, to recognise survivors’ capacity for agency, and to show compassion in human relationships. Theology must not merely speak of healing, but must also engage in practices that enable that healing to take place in its entirety. From this perspective, healing is simultaneously a form of liberation—namely, liberation from stigma, discrimination and various forms of injustice that rob people of their human dignity.

This article is adapted from a Bible Seminar. Watch the full video version on LAI’s YouTube channel: https://www.youtube.com/live/uvTLHG-hHLw?si=gR9O2MO131stCetv