Three exegetical chapters highlight the adaptability of this approach in engaging the varied forms of trauma that intersect the New Testament. The multiple endings of the Gospel of Mark are read from four different perspectives demonstrating how individual and communal processing of trauma can produce varied, even conflicting interpretations of the same event. The next chapter reads the destruction of Babylon in Revelation 17-19 through the lens of chosen trauma. It explores John's violent fantasy as response to present and multigenerational traumas experienced by his community. The chapter challenges the way in which the violence against Babylon is imaged as well as how the ideologies it produces continue to justify contemporary violence against female and queer bodies. In the third exegetical chapter, focus shifts to the ways in which New Testament texts can perpetuate trauma. Using collective trauma theory, the 1 Peter household code is examined as a textual monument to the wounding legacy of white supremacy and racism in the United States. The household code is utilized as a tool to challenge white Christians to explore systemic and intersectional aspects of white supremacy as well as to critically assess contemporary conceptualizations of perpetration and theological images of suffering. The dissertation closes with an excursus on the topic of witnessing exploring how Christians might engage the New Testament in their efforts to address and prevent trauma.