마가의 구술-청각적 서사(Mark's Oral and Aural Narrative) 이해를 위한 인지모형(cognitive model)으로서 틀 이론(frame theory)

Frame Theory as a Cognitive Model of Understanding Mark's Oral and Aural Narrative

It is no longer new in current biblical scholarship to say that New Testament literature, and thus as its second document Mark's Gospel, was written to be heard, that is, read out (thus oral narrative) and listened to (aural narrative) rather than read to oneself. What has received very little attention, however, is that, although being in a written document, the oral and aural narrative of Mark relied on human memory for the preservation and communication of its information. Since both the oral and aural narrative of Mark must have relied on human memory for communication between Mark and his audience, it is in no way, then, an exaggeration, to state that the Gospel of Mark is constructed in such a way as to facilitate the memory processes of a listening audience. In order to illuminate the role of human memory in understanding Mark's oral-aural narrative, this study draws on frame theory which, regarding human memory or the cognitive processing of story, has been developed and used in a wide range of fields, including linguistics, artificial intelligence, cognitive psychology, classics, and pedagogy since first being introduced to psychology. In doing so, we have surveyed, first of all, that Mark's Gospel is an ancient oralaural narrative which is supposed to be communicated depending on the background knowledge or traditions shared among the speaker and audience. And then we have demonstrated that since frame theory holds that the understanding of grammars and linguistic expressions may be possible only against background of a particular body of knowledge and assumptions, that is, frames, the theory is a cognitive model that can best account for the original audience's understanding process of Mark's oral and aural narrative. For this purpose, two things have been suggested as examples. First, we have focused on several Greek grammars, with the result of verifying that many Greek grammars in Mark's Gospel are in fact used to guide the audience to make use of frames for an understanding of the discourse. Second, it has been made clear that not only expectationdriven narrative processing but also inference-based information one which has been known as necessary competencies in understanding for oral-aural narrative is nothing but frame-based story processing. My argument, consequently, is that frame theory is the cognitive model that can best account for the hearer's cognitive processing and understanding of Mark's oral-aural narrative. Indeed, this study does not pretend that frame theory can alone explain all features of Mark's oral-aural narrative; rather frame theory is greatly dependent on other methodologies such as social-scientific study and form criticism, discourse analysis, and even traditional grammar. The use of frame theory, nonetheless, enriches our reading of Mark's oral-aural text not least because the theory incorporates extra-linguistic knowledge (human cognitive processing, social and cultural information), para-linguistic features (medium of presentation) and linguistic knowledge (lexemes, grammar and semantics) into its methodology. In this respect frame theory lays a crucial theoretical foundation for the application of this interdisciplinary work into the study of the Gospels in an attempt to illuminate how the audience uses their memory resources in the process of coming to an understanding of the oral-aural narrative.