Trauma challenges Christian approaches to suffering and healing, for the unnarratability and the unspeakability of trauma fundamentally disrupt our understanding of witness and its relationship with healing. Although missiological reflection on healing and reconciliation has not adequately grappled with trauma’s implications for the theology and practice of mission, historical examples of women’s healing mission practice show the capacity for trauma healing embedded in the Christian tradition and afford resources for developing a trauma-centered account of healing mission for the twenty-first century. Reading the story of the hemorrhaging woman (Mark 5:25–34) from a trauma-centered perspective alongside case studies from Indonesia reveals healing as an ongoing, multidimensional process known and witnessed through embodied experience. The chapter proposes an aftermath model of mission centered on “poetic witnessing” as a model of healing mission capable of addressing trauma’s physical, psychological, social, and spiritual effects.
This article offers an Indonesian Christian feminist theological voice on religion’s contribution to peace as a risky interreligious practice of friendship following religious violence—thus, an aftermath friendship. I argue that aftermath friendship is a relevant feminist theological metaphor for the capacity and the role of women in negotiating difference and practicing healing from within the wounded interreligious relationship caused by religious violence. It is a practice of simultaneously building and recovering interreligious friendships that have been ruptured, for example, by the trauma of a religiously related attack on a church building. This article brings into dialogue women’s aftermath narratives that are embedded in the ruptured interreligious landscape, the biblical concept of friendship, and feminist trauma theology to unveil the polyphonic features of interreligious peace, friendship, and healing.
This article discusses the role of Christian theological education in integrating an ecological vision into missional formation. Using Jakarta Theological Seminary's (JTS) Green Campus Blue Seminary program as a case study, it expounds on the contextuality and multidirectionality of this Indonesian theological seminary's educational program as eco-missional formation amid contemporary environmental problems, particularly the marine ecological crisis. My argument is twofold. First, eco-missional formation is imperative for theological education as part of its missional task amid the current ecological crisis. Second, envisioning theological education as eco-missional formation requires a reimagination of missiology from within the marine ecological crisis—thus, I refer to this as blue missiology. I identify the contextual-constructive dimension of blue missiology by interconnecting JTS's eco-missional formation, the history of environmental mission, local Indonesian narratives of the sea, and blue spirituality as the core of eco-missional formation.
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