ABSTRACT
This essay outlines the ways in which trauma must be understood as a corporeal experience before going on to consider the ways in which participation in the Eucharist has the potential to re-traumatise trauma survivors and to draw congregations into unjust practices. Nevertheless, it is argued that the Eucharist is not hopelessly compromised by this potential, and the essay demonstrates that the Eucharist is redolent with the scent of post-traumatic remaking and, when carefully curated by the celebrant and the gathered congregation, can model the process of post-traumatic remaking and provide a space for witnessing to the experience of trauma.
