Any contemporary articulation of Christian salvation must take into account the reality of widespread, senseless human suffering in our world, including the horrific realities of sexual violence. Christian salvation is the anticipated, but not yet fully experienced wholeness of human existence. Because sexual violence threatens human wholeness in a diversity of arenas and its effects (described by the psychological term "trauma") endure with the victim long after the violent event(s) has passed, the reality of sexual violence is a legitimate and serious theological topic. Contemporary trauma studies complement and challenge Christian understandings of redemption and the human experience of salvation.  In this work I turn to the writings of Teresa of Avila and Edward Schillebeeckx in order to describe healing from sexual trauma as a "mystical-political" practice. Since this dissertation centers on an analysis of the human experience of salvation, this work is a soteriological project as much as it is a project of theological anthropology. Characterizing healing as a mystical-political practice affirms that Christian salvation includes, but is not limited to political liberation. In the case of survivors of sexual trauma, political liberation involves bodily material well-being (i.e., safety and sexual integrity), relational well-being (i.e., the presence of healthy interpersonal relationships of support and mutual growth), as well as institutional well-being (i.e., participation in social structures that affirm safe and healthy sexual practices and promptly and appropriately respond if and when sexually violent actions occur). Yet, Christian salvation is not merely political and, therefore, there is a spiritual component to healing from sexual trauma that cannot be reduced to material, relational, or institutional well-being. This component of healing refers to the invitation to a life-giving relationship with God cultivated in a life of prayer. This relationship enables one who inflicted by sexual trauma to persist in healing efforts, via the gift of endurance, as animated by an eschatological hope for the fullness of healing (personally, interpersonally, and socio-politically) in the future.