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Most of the Jesus-followers in Rome would have been familiar with socioeconomic hardship. Suffering was a daily reality either for themselves or for someone they knew. Many lived below or just above subsistence level. Some were slaves, homeless, or chronically sick. Followers of Christ might have experienced persecution because of their refusal to take part in the local religious festivals. Suffering is, of course, a significant theme in Romans 5:1-11 and 8:17, 18-39. Paul mentions various types of affliction many times in these texts. How might Paul's audience have understood them? In Suffering in Romans Siu Fung Wu argues that Paul speaks of the vocation of the Jesus-followers to participate in Christ's suffering, with the purpose that they may be glorified with him. Indeed, their identification with Christ's suffering is an integral part of God's project of transforming humanity and renewing creation. It is in their faithful suffering that Christ-followers participate in God's triumph over evil. This is counter-intuitive, because most people think that victory is won by power and strength. Yet the children of God partake in his cosmic victory by their suffering, aided by the Spirit and the hope of glory.

Long Suffering productively links avant-garde performance practices with religious histories in the United States, setting contemporary performances of endurance art within a broader context of prophetic religious discourse in the United States. Its focus is on the work of Ron Athey, Linda Montano, and John Duncan, American artists whose performances involve extended periods of suffering. These unsettling performances can disturb, shock, or frighten audiences, leaving them unsure how to respond. The book examines how these artists work at the limits of the personal and the interpersonal, inflicting suffering on themselves and others, transforming audiences into witnesses, straining social relations, and challenging definitions of art and of ethics. By performing the death of self at the heart of trauma, strategies of endurance signal artists'attempts to visualize, legitimize, and testify to the persistent experience of being wounded. The artworks discussed find their foundations in artists'early experiences of religion and connections with the work of reformers from Angelina Grimké to Rev. Martin Luther King, Jr., who also used suffering as a strategy to highlight social injustice and call for ethical, social, and political renewal.

In a major contribution to the study of diabetes, this book is the first to analyze the disease through a syndemic framework. An innovative, mixed-methods study, Emily Mendenhall shows how adverse social conditions, such as poverty and oppressive relationships, disproportionately stress certain populations and expose them to disease clusters. She goes beyond epidemiological research that has linked diabetes and depression, revealing how broad structural inequalities play out in the life histories of individuals, families, and communities, and lead to higher rates of mortality and morbidity. This intimate portrait of syndemic suffering is a model study of chronic disease disparity among the poor in high income countries and will be widely read in public health, medical anthropology, and related fields.

Needless Suffering offers a sociological examination of a complex medical problem: chronic pain and the inability of doctors and other health professionals to understand and manage it in their patients. People in pain, writes Dr. David Nagel, are the poor of the medical world. Like the poor, they are stigmatized and left at the mercy of powerful social actors who tend to work in their own self-interest, frequently at the expense of those they propose to serve. This leaves those who suffer with little control over their own destinies and creates a dysfunctional status quo that harms instead of helps. Drawing on his own experience witnessing his mother's chronic pain and numerous clinical stories from over thirty years'expertise as a pain management specialist, Nagel looks first at patients, their families, and their doctors (usually not trained in pain management), and then broadens his canvas to elaborate a pain power structure that includes the entire healthcare community, insurers, lawyers, government regulators, employers, politicians, law enforcement agencies, and painkilling drugs. Concluding with concrete reforms to create more effective and compassionate pain care, this book is designed for pain patients and their families, healthcare providers, legislators and other public policymakers, judges, personal injury and other attorneys, insurers, government regulators, law enforcement personnel, and health care businesspeople.

William Pittenger was a Union Army soldier during the American Civil War. He was one of the first recipients of the Medal of Honor. He is the author of Daring and Suffering, a History of the Great Railroad Adventurers (Philadelphia, 1863; enlarged ed., New York, 1887); Oratory, Sacred and Secular (Philadelphia, 1881); and Extempore Speech (1882).

Long before it cured disease, medicine aimed to relieve suffering-but despite that precedence, the relief of suffering often takes a back seat in today's biomedical research and treatment. Modern bioethics, too, has been slow to come to terms with suffering. Attention to ethical quandaries has sometimes displaced attention to the experience of patients. This book seeks to place suffering at the center of bioethical thinking once again. Among the questions its contributors explore are: What is the meaning of suffering? How does it relate to pain? If there can be pain without suffering, can there be suffering without pain? Does suffering require advanced cognitive abilities? Can animals suffer? Many believe that we have strong obligations to relieve or minimize suffering; what are the limits of these obligations? Does the relief of suffering justify the termination of a patient's life, as proponents of euthanasia maintain? What is the bearing of suffering on the cherished bioethical principle of autonomy? Can suffering impair a patient's ability to make reasoned choices? To what extent must the encounter with suffering be an important component of medical education? Do religious traditions ever move from efforts to explain and relieve suffering to positions that justify and promote it? The aim of this book is to undertake a new foray into this'foreign territory'of suffering. With a foreword by the distinguished bioethicist Daniel Callahan, its twenty-two chapters, authored by leading scholars in science and bioethics, are organized so as to examine suffering in its biological, psychological, clinical, religious, and ethical dimensions.

Why would a loving and powerful God allow so much pain and suffering? In Why Suffering? Ravi Zacharias and Vince Vitale carefully walk you through a variety of responses that considered together provide a clear, comprehensive, and convincing answer. Responses like:Where there is the possibility of love, there has to be the reality of freedom, and therefore the possibility of pain. Wishing God had made a different world is to wish yourself out of existence. The cross is the key to a compelling and rational explanation for trusting in God in the face of suffering. In comparison with other world religions, the Christian response is highly distinctive. The reality of evil only makes sense in light of the reality of divine goodness. Relational knowledge about God takes the argument beyond reason to the presence of God amidst suffering. God's decision to allow temporal suffering is understandable when viewed from an eternal perspective. Divine goodness shows how to conquer not in spite of, but even through suffering. Here is a book written with great respect for the complexity of the issue, recognizing that some who read it will be in the trenches of deep suffering themselves and others questioning the very existence of a loving God. Why Suffering? provides an answer to the problem of pain and suffering with emotional sensitivity and intellectual integrity.