Suffering Presence

This work examines contemporary views on medical ethics, such as preventing death, defining family relations, and reproductive and disabled issues.

This volume brings together a range of interdisciplinary perspectives on a topic of central importance, but which has otherwise tended to be approached from within just one or another disciplinary framework. Most of the essays contained here incorporate some degree of interdisciplinarity in their own approach, but the volume nevertheless divides into three main sections: Philosophical considerations; Humanities approaches; Legal, medical, and therapeutic contexts. The volume includes essays by philosophers, medical practitioners and researchers, historians, lawyers, literary, Classical, and Judaic scholars. The essays are united by a common concern with the question of the human character of suffering, and the demands that suffering, and the recognition of suffering, make upon us.

Nicola Hoggard Creegan offers a compelling examination of the problem of evil in the context of animal suffering, disease, and extinction and the violence of the evolutionary process. Using the parable of the wheat and the tares as a hermeneutical lens for understanding the tragedy and beauty of evolutionary history, she shows how evolutionary theory has deconstructed the primary theodicy of historic Christianity-the Adamic fall-while scientific research on animals has increased appreciation of animal sentience and capacity for suffering. Animal Suffering and the Problem of Evil responds to this new theodic challenge. Hoggard Creegan argues that nature can be understood as an interrelated mix of the perfect and the corrupted: the wheat and the tares. At times the good is glimpsed, but never easily or unequivocally. She then argues that humans are not to blame for all evil because so much evil preceded human becoming. Finally, she demonstrates that faith requires a confidence in the visibility of the work of God in nature, regardless of how infinitely subtle and almost hidden it is, affirming that there are ways of perceiving the evolutionary process beyond that "nature is red in tooth and claw."

This volume approaches the study of pain, risk and injury in sport from a variety of social scientific perspectives. Contributions focus on the manifestations of pain, risk and injury within sport cultures, and the degree to which the research is rapidly expanding to include new ways of thinking about risky and painful 'suffering' in sport.

We live in a society that has little tolerance for suffering. Suffering is not only unpleasant. Profound, innocent suffering can upend our sense of identity. Yet, we push suffering people to the periphery to avoid an uncomfortable truth: We are all subject to suffering. In a time when Christian churches suffer the loss of authority, influence, and membership, Patterson challenges the idea that we need such power to live on earth as in heaven. Only God can transform suffering into joy. Drawing on her experience with cancer, Patterson claims Christians hold certain responsibilities while we wait for this transformation. Revisiting the story of Job, she confronts the problem of suffering and what it takes to suffer well. This sets the scene for what a fleshy, wounded Jesus Christ calls us to do: use suffering to build compassionate relationships with others who suffer.

The global reality of suffering and death has always demanded an authentic theological response and impelled debate concerning Gods relationship to suffering, as well as the conceivability of the suffering of God. The scope and impact of this suffering in the last century have driven this debate to an acute pitch, demanding to know how one can speak rightly of God in view of the suffering that is inherent and inflicted in the cosmos. While in former ages, some looked to an omnipotent and impassible deus ex machina in answer to this question, many contemporary theologians have revised their understanding of God in relation to the world. With these theologians, Gloria Schaab proposes that a viable response to cosmic suffering is the recognition that the triune Christian God participates in the very sufferings of the cosmos itself. She sets her argument within theology and science dialogue and specifically within the work of scientist-theologian Arthur Peacocke. Informed by the understandings of evolutionary science, grounded within a panentheistic paradigm of the God-world relationship, and rooted within the Christian theological tradition, this work contends that the understanding of the Triune God as intimately involved with the suffering of the cosmos is viable and efficacious in view of the suffering of the cosmos and its creatures. It develops a female procreative model of the creative suffering of the Triune God, an ecological ethics based on the midwife model of care, and a pastoral model of threefold differentiation of suffering in God as steps toward Christian praxis in response to the mystery of God within the pain, suffering, and death of cosmic existence and human experience.

The Nature of Suffering and the Goals of Nursing shares the qualitative experience of those who suffer alongside best available evidence for person-centered nursing to promote meaning, growth, and introspection within the field of nursing, with updated chapters in light of the COVID-19 pandemic and social determinants of health.

This book constitutes the first volume of a three-volume study of Christian testimonies to divine suffering: God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, Divine Vulnerability and Creation. This study first develops an approach to interpreting the contested claims about the suffering of God. Thus, the larger study focuses its inquiry into the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely, to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. Through this approach this volume of studies into the Christian symbol of divine suffering then investigates the two major presuppositions that the larger family of testimonies to divine suffering normally hold: an understanding of God through the primary metaphor of love (God is love); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life--the imago Dei as love. When fully elaborated, these presuppositions reveal the conditions of possibility for divine suffering and divine vulnerability with respect to creation.