New Studies in Theology and Trauma
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Suffering Well and Suffering With
Reclaiming Marks of Christian Identity
by Aimee Patterson
Part of the New Studies in Theology and Trauma series
We live in a society that has little tolerance for suffering. Suffering is not only unpleasant. Profound, innocent suffering can upend our sense of identity. Yet, we push suffering people to the periphery to avoid an uncomfortable truth: We are all subject to suffering. In a time when Christian churches suffer the loss of authority, influence, and membership, Patterson challenges the idea that we need such power to live on earth as in heaven. Only God can transform suffering into joy. Drawing on her experience with cancer, Patterson claims Christians hold certain responsibilities while we wait for this transformation. Revisiting the story of Job, she confronts the problem of suffering and what it takes to suffer well. This sets the scene for what a fleshy, wounded Jesus Christ calls us to do: use suffering to build compassionate relationships with others who suffer.
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Unspeakable
Preaching and Trauma-Informed Theology
by Sarah Travis
Part of the New Studies in Theology and Trauma series
Unspeakable probes the relationship between trauma theory and Christian theology in order to support preachers in the task of crafting sermons that adequately respond to trauma in the pews and the world at large. How might sermons contribute to resiliency and the repairing of wounds caused by traumatic experiences? This book seeks to provide a theological lens for preachers, who wonder how their 'beautiful words' can address suffering amid traumatic wounding. Preaching is a healing discourse that proclaims gospel, or good news. Gospel is a complicated reality, especially in the face of trauma. Drawing on various theologies and insights from trauma theory, Unspeakable challenges the notion of a triumphant gospel, seeking an in-between perspective that honors both resurrection and the trauma that remains despite our desire to get to the good news. It builds on images of the preacher as witness and midwife in order to develop homiletical practices that acknowledge the limitations of language and imagination experienced by traumatized individuals.
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