Abstract

The idea that certain experiences of suffering can be positively transformative has a central role in the practical and pastoral aspects of Christian theology. It is easy to identify different historical and doctrinal reasons why physical, mental, and spiritual suffering enjoy a central role in that tradition, but less easy to articulate and justify the provocative claim that suffering can be positively transformative. Indeed, some critics protest that the very idea is deeply offensive, on moral, theological, and psychological grounds, and those critics have included many Christian laypeople and theologians.1 Given the prospects and problems of claims about transformative suffering, one ought to welcome Anastasia...