Abstract
Trauma as an intense experience of loss, grief, pain, disruption and devastation is a universal human phenomenon. In the recent past a growing interest has been detected in the experience of trauma on the one hand and the Bible (and more particularly the Old Testament) on the other hand. An experience of trauma may lead to questions of a theological nature: Where was/is God in the midst of my suffering of trauma? Will I be able to believe in God in the same way I did before this disaster struck? Why did this happen to me now? Numerous characters in the Old Testament (Noah, Abraham, Sarai, Isaac, Jacob, Moses, Miriam, David, Jeremiah, Jonah) experienced events that may be described as traumatic.
The Book of Habakkuk forms the focus of this investigation. Methodologically, some remarks are made to clarify the meaning of what trauma is. The investigation is then done in four phases. The investigation starts off with a literary inquiry to determine the content and composition of the book. The two headings found in Habakkuk 1:1 and 3:1 clearly divide the book into two main parts. In the second phase the book is situated within a historical frame. Although dating an Old Testament book is always a risky undertaking, in this case the events surrounding the Babylonian exile (589−586 BC) were decided on as an appropriate period for dating the book due to the reference made to the Chaldeans/Babylonians in Habakkuk 1:6. An inquiry into the literary characteristics of the book as well as positing a historical frame for the book are regarded as a sine qua non for an investigation of this kind. The third phase consists of an investigation of the theodicy question treated in the book as one of its major theological themes. Theodicy is understood as the term to explain the relation between God and evil found in the world. The term derives from the Greek words for god (theos) and justice (dikē), and theodicy aims to explain why the loving, good and almighty God can allow evil in the world. Theodicy can also be seen as relating to the question of why righteous people have to suffer. It was found that the theodicy issue is only partially resolved in the book – the question posed by Habakkuk about why righteous people have to suffer violence is not really answered. The answer given to the question posed to God is that justice will prevail in the sense that those who are responsible for violence and injustice will eventually suffer the verdict brought about by YHWH himself. The righteous who suffer the violence and injustice by wicked people are encouraged to keep faith and trust YHWH. To keep faith means to keep believing in the God of justice even where little of his justice is to be seen. To keep faith also means to continue to do what is right simply because it is right to do so, even with no promise of reward. The fourth phase represents the main thrust of this contribution and addresses the issue of what is called theological trauma. Theological trauma (to be distinguished from cultural or collective trauma) is understood as a term to describe a situation where a person’s or group’s experience of trauma is in conflict with the perception the person or group may have of God. In the case of the Book of Habakkuk, the prophet finds it incomprehensible that YHWH as the God of righteousness can stand aloof in the presence of so much violence in society. According to the observation by the prophet, God is passive and aloof in the trauma a person or group has to suffer in the form of violence, injustice, destruction, strife and conflict (Habakkuk 1:2–4). The violence and injustice in society stand in direct conflict with YHWH as the God of justice. Moreover, the history of the redemption from Egypt is proof that YHWH does act against violence. This does not, however, happen in this case, and theological trauma is the result. The theological trauma of the prophet intensifies in the strange answer he received from YHWH: Violence and destruction will escalate when an invading foreign nation seizes their country. In an honest and straightforward way the prophet confronts YHWH and his apparent lack of action. Not only is the foreign nation violent; YHWH Himself is accused of being responsible for the violent treatment of his people. Trauma experienced is related to God and the result of this may be described as theological trauma. When that happens, tension is created between what the person or the group has to experience and God’s involvement, or not, in the traumatic events.
In the second part of the book the prophet does not pose any further questions to YHWH; instead, YHWH is addressed in a prayer. The prayer consists mainly of a theophany of YHWH, where YHWH is asked to manifest his power. YHWH is described as a warrior riding a chariot to meet the enemy. YHWH will act on behalf of his people, and the enemy will be devastated. The prophet surrenders to YHWH the mighty one. The theological trauma manifested itself in the physical reaction to the theophany of YHWH. The prophet’s heart pounded, his lips quivered and his legs trembled. The prophet who once bravely questioned YHWH’s righteousness can now only surrender to Him in submission. He can now only await the day when the invading nation will face the devastation of YHWH’s judgment upon them. It is remarkable that there is no mention of the wicked people mentioned at the beginning of the book; neither is the invading nation mentioned in the last three verses of the book. YHWH is no longer seen as passive, but is now viewed as the prophet’s saviour and strength. Later generations who were the victims of theological trauma could return to this book and recognise their own theological trauma in the theological trauma that Habakkuk experienced. This process of rereading the Book of Habakkuk continues to include current-day believers’ struggling with theological trauma caused by traumatic experiences. They may also come to find rest in God, even though their initial questions may not have been answered. Just as Habakkuk surrendered to YHWH to find rest in Him to discover that his feet are made like those of a deer and that YHWH enabled him to tread safely on the heights, current believers may have a similar experience.
Keywords: Habakkuk; theodicy; theological trauma; trauma; trauma theory; violence
- This article’s featured image was created by Tim Wildsmith and obtained from Unsplash.