Lewis called it "redemptive suffering," a concept he picked up from studying Gandhi, among others.

Not suffering for suffering's sake, but redemptive suffering, acting for justice, embracing the consequences, healing the world by afflicting ourselves in solidarity with the afflicted.

In this view, the victim soul is a chosen one whose suffering is mysteriously joined with the redemptive suffering of Christ and is used for the redemption of others.

Christianity also takes seriously the fact of redemptive suffering.

Like an indulgence, redemptive suffering does not gain the individual forgiveness for their sin; forgiveness results from God's grace, freely given through Christ, which cannot be earned.

Life presents the ordinary human being with ample unasked-for occasions to practice redemptive suffering.

One extreme example of redemptive suffering, which existed in the 13th and 14th centuries in Europe, was the Flagellants.

While Christ's redemptive suffering makes salvation available to all, it does not follow that all men are actually saved.

And there is a certain romance to the imagery, adorning the ordinary lives of nonwhite folk with the dignity of redemptive suffering.

This meaning revolves around the notion of redemptive suffering.