SPEAKERS

Abstract

This paper explores how collective trauma-induced insecurity within Chinese culture profoundly shapes the theology and practices of Chinese churches. Drawing on insights from trauma theory, it argues that prolonged collective trauma has molded cultural patterns and behaviors, which are subtly reflected in various aspects of Chinese church life, including preaching, theological education, discipleship, and spiritual care. Historically, the expansion of imperial power in China, especially after the Song dynasty, created a pervasive sense of insecurity, as individuals and families lived under the constant threat of sudden, devastating loss due to imperial decrees or political persecution. Even those not directly affected internalized this fear, leading to a collective psychological legacy akin to what modern psychology identifies as complex post-traumatic stress disorder (C-PTSD).

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Within this context, the simplest way to mitigate insecurity is through control. This has manifested culturally through practices such as home-land ownership, savings accumulation, and rigid, high-pressure educational systems. Similarly, Chinese churches have unconsciously adopted mechanisms aimed at providing congregants with a sense of control through structured rituals, predictable teachings, and moralistic frameworks. The enduring popularity of prosperity theology and Deuteronomic retributive theology within Chinese churches reflects this need for predictability and control. These frameworks offer a simplified, binary understanding: obedience to God results in blessings, while disobedience brings curses. Consequently, scriptural texts like Deuteronomy, Judges, and Proverbs are easily embraced, whereas complex texts like Job often present challenges for genuine engagement. Theological reflection frequently becomes moralized and aligned with Confucian interpretative patterns.

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As a result, Chinese churches often prefer engaging with a “dead God” —one who offers fixed formulas and outcomes—rather than a “living God” who defies human control. This dynamic mirrors the experience of the Israelites at Mount Sinai, where fear of God’s unpredictable presence led them to request interaction through mediated commandments rather than direct engagement (Exodus 20:18-19; Deuteronomy 5:23-27). The paper concludes by urging Chinese churches to critically reflect on how collective trauma shapes their theological frameworks and spiritual practices. It calls for a renewed engagement with the living and “dangerous” God, fostering spiritual freedom, deeper theological exploration, and holistic communal healing.

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Bio

The author, originally from Taiwan, is currently a PhD student in Systematic Theology at Wycliffe College, University of Toronto. His research focuses on Theological Anthropology, Contextual Theology, Sino-Christian Theology, and intercultural dialogues, with a particular interest in the intersection of Chinese philosophy and Christian thought. He previously explored these themes in the Master’s thesis, The Theological Anthropology of Ancient Chinese Philosopher Mozi: A Case of Prisca Theologia.

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Abstract

The longstanding relationship between Muslims and Christians in the Philippines is spatial as much as historical, religious, political, and material. Historically, their coexistence was a product of colonization and oppression. Today, their spatial relations connect them by sharing land, economy, resources, government, and opportunities. Religious differences, war, terrorism, and political conflicts still inflict fragmentation onto their relations. Narratives about their relationship often echo themes of turmoil, violence, and insurgence that have led to collective trauma and left both sides wounded. And yet the trauma that built up did not only affect the victims but also the whole Filipino nation that watched or heard about the crises happening in the south. Information and imagery provided by the media were hardly processed and validated at an institutional level. In this paper, I investigated the intersection of space and trauma healing in Muslim-Christian relations marked by their pilgrimage sites as a peacebuilding edifice that fosters interreligious dialogue in an unstructured way. I explored space and its intersection with trauma healing based on the Peacebuilding Wheel of Barry Hart as a facet of organic interreligious dialogue through a case study. This paper argues that the spatial relations of Muslims and Christians in Quiapo, determined by their respective pilgrimage sites, is a dynamic phenomenon that facilitates an exchange of faith, spirituality, social affairs, values, and even commodities towards trauma healing. This interaction can be considered as a form of interreligious dialogue that is organic and unstructured. Simultaneously, it inquires how interreligious relationships are shaped by the presence of pilgrimage sites that are not compartmentalized as sacred spaces but also act as social loci for trade, business, tourism, and dialogue. The spatial convergence of Muslims and Christians in Quiapo, as a case study, proves that peacebuilding efforts can be organic, ordinary, and practical—the dialogue of life approach—towards trauma healing.

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Bio

Gaizel Arguelles Adan pursues a Doctor of Ministry at Catholic Theological Union in Chicago. She obtained a master’s degree in Women and Development from the University of the Philippines and a master’s degree in Theological Studies from the Ateneo de Manila University. She is an educator who specializes in Gender Studies and Theology. Her research interests include Filipino trans youth, women with disabilities, feminism and wildlife, and dog theology.

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