Only the most naïve or tendentious among us would deny the extent and intensity of suffering in the world. Can one hold, consistently with the common view of suffering in the world, that there is an omniscient, omnipotent, perfectly good God? This book argues that one can. Wandering in Darkness first presents the moral psychology and value theory within which one typical traditional theodicy, namely, that of Thomas Aquinas, is embedded. It explicates Aquinas's account of the good for human beings, including the nature of love and union among persons. Eleonore Stump also makes use of developments in neurobiology and developmental psychology to illuminate the nature of such union. Stump then turns to an examination of narratives. In a methodological section focused on epistemological issues, the book uses recent research involving autism spectrum disorder to argue that some philosophical problems are best considered in the context of narratives. Using the methodology argued for, the book gives detailed, innovative exegeses of the stories of Job, Samson, Abraham and Isaac, and Mary of Bethany. In the context of these stories and against the backdrop of Aquinas's other views, Stump presents Aquinas's own theodicy, and shows that Aquinas's theodicy gives a powerful explanation for God's allowing suffering. She concludes by arguing that this explanation constitutes a consistent and cogent defense for the problem of suffering.

When I experience pain, who or what is the me that suffers? When I relieve another's pain, who or what is the other that I restore to well-being? Increasingly, these questions seem answerable only through an understanding of narrative. Studies of pain narrative focus not simply on engrossing tales, but on complex and subtle processes rooted in the neurobiology of self-representation, emotion, and social interaction. These processes shape how individuals and cultures experience and report pain. Studies of narrative in its broadest sense not only deepen our understanding of pain and suffering, but also teach us about meaning, motivation, and discourse as represented in the biomedical, human, and social sciences. This book embodies the path-breaking multidisciplinary perspective that was created when leading contributors in neurobiology, integrative physiology, anthropology, psychology, sociology, and clinical research joined with clinicians, writers, and journalists from developed and developing countries. Together they have produced a unique volume that speaks to core issues integral to emerging pain research and humane health care in the 21st century.

The Suffering Self is a ground-breaking, interdisciplinary study of the spread of Christianity across the Roman empire. Judith Perkins shows how Christian narrative representation in the early empire worked to create a new kind of human self-understanding - the perception of the self as sufferer. Drawing on feminist and social theory, she addresses the question of why forms of suffering like martyrdom and self-mutilation were so important to early Christians. This study crosses the boundaries between ancient history and the study of early Christianity, seeing Christian representation in the context of the Greco-Roman world. She draws parallels with suffering heroines in Greek novels and in martyr acts and examines representations in medical and philosophical texts. Judith Perkins' controversial study is important reading for all those interested in ancient society, or in the history `f Christianity.

When confronted by horrendous evil, even the most pious believer may question not only life's worth but also God's power and goodness. A distinguished philosopher and a practicing minister, Marilyn McCord Adams has written a highly original work on a fundamental dilemma of Christian thought—how to reconcile faith in God with the evils that afflict human beings. Adams argues that much of the discussion in analytic philosophy of religion over the last forty years has offered too narrow an understanding of the problem. The ground rules accepted for the discussion have usually led philosophers to avert their gaze from the worst—horrendous—evils and their devastating impact on human lives. They have agreed to debate the issue on the basis of religion-neutral values, and have focused on morals, an approach that—Adams claims—is inadequate for formulating and solving the problem of horrendous evils. She emphasizes instead the fruitfulness of other evaluative categories such as purity and defilement, honor and shame, and aesthetics. If redirected, philosophical reflection on evil can, Adams's book demonstrates, provide a valuable approach not only to theories of God and evil but also to pastoral care.

From one of America's most celebrated psychiatrists, the book that has taught generations of healers why healing the sick is about more than just diagnosing their illness. Modern medicine treats sick patients like broken machines -- figure out what is physically wrong, fix it, and send the patient on their way. But humans are not machines. When we are ill, we experience our illness: we become scared, distressed, tired, weary. Our illnesses are not just biological conditions, but human ones. It was Arthur Kleinman, a Harvard psychiatrist and anthropologist, who saw this truth when most of his fellow doctors did not. Based on decades of clinical experience studying and treating chronic illness, The Illness Narratives makes a case for interpreting the illness experience of patients as a core feature of doctoring. Before Being Mortal, there was The Illness Narratives. It remains today a prescient and passionate case for bridging the gap between patient and practitioner.

For most of literary history, personal confessions about illness were considered too intimate to share publicly. By the mid-twentieth century, however, a series of events set the stage for the emergence of the illness narrative. The increase of chronic disease, the transformation of medicine into big business, the women's health movement, the AIDS/HIV pandemic, the advent of inexpensive paperbacks, and the rise of self-publishing all contributed to the proliferation of narratives about encounters with medicine and mortality. While the illness narrative is now a staple of the publishing industry, the genre itself has posed a problem for literary studies. What is the role of criticism in relation to personal accounts of suffering? Can these narratives be judged on aesthetic grounds? Are they a collective expression of the lost intimacy of the patient-doctor relationship? Is their function thus instrumental—to elicit the reader's empathy? To answer these questions, Ann Jurecic turns to major works on pain and suffering by Susan Sontag, Elaine Scarry, and Eve Sedgwick and reads these alongside illness narratives by Jean-Dominique Bauby, Reynolds Price, and Anne Fadiman, among others. In the process, she defines the subgenres of risk and pain narratives and explores a range of critical responses guided, alternately, by narrative empathy, the hermeneutics of suspicion, and the practice of reparative reading. Illness as Narrative seeks to draw wider attention to this form of life writing and to argue for new approaches to both literary criticism and teaching narrative. Jurecic calls for a practice that's both compassionate and critical. She asks that we consider why writers compose stories of illness, how readers receive them, and how both use these narratives to make meaning of human fragility and mortality.

This book is not a before-and-after story. Our culture treats suffering like a problem to fix, a blight to hide, or the sad start of a transformation story. We silently, secretly wither under the pressure of living as though suffering is a predicament we can avoid or annihilate by working hard enough or having enough faith. When your prayers for healing haven't been answered, the fog of depression isn't lifting, your marriage is ending in divorce, or grief won't go away, it's easy to feel you've failed God and, worse, he's failed you. If God loves us, why does he allow us to hurt? Over a decade ago chronic illness plunged therapist and writer K.J. Ramsey straight into this paradox. Before her illness, faith made sense. But when pain came and never left, K.J. had to find a way across the widening canyon that seemed to separate God's goodness from her excruciating circumstances. She wanted to conquer suffering. Instead, she encountered the God who chose it. She wanted to make pain past-tense. Instead, God invited her into a bigger story. This Too Shall Last offers an antidote to our cultural idolatry of effort and ease. Through personal story and insights from neuroscience and theology, Ramsey invites us to let our tears become lenses of the wonder that before God ever rescues us, he stands in solidarity with us. We are all mid-story in circumstances we did not choose, wondering when our hard things will end and where grace will come if they don’t. We don't need to make suffering a before-and-after story. Together we can encounter the grace that enters the middle of our stories, where living with suffering that lingers means receiving God's presence that lasts.

Why do we suffer? Can there be any meaning to suffering? If so, how and in what contexts? This interdisciplinary volume explores the place of narrative in efforts to make sense of suffering.

Is it possible to embrace suffering as a privilege, rather than a punishment? Beloved authors Katherine and Jay Wolf offer readers the bold invitation to trust a known God with an unknown future, as well as practical insights into surviving anything by redefining how we think about everything. After miraculously surviving a near-fatal brainstem stroke at age 26, as told in their memoir, Hope Heals, life for Katherine and Jay Wolf changed forever - and so did the way they viewed God, the world, and themselves in it. There was no going back to normal after such a tragedy. Yet Katherine and Jay learned that suffering is not the end, but rather the beginning of a new story. In Suffer Strong, they invite us into this new story as they share universal lessons and helpful practices that will help us to: Recognize we are being equipped for an uncommon assignment, not cursed by our story. Transform our unmet expectations into brave anticipations. Disrupt the myth that joy can only be found in a pain-free life. Rewrite the narrative of hard circumstances by turning our definitions of suffering into declarations of strength. And, ultimately, thrive even in the lives we never imagined living.