A Review of the Theology of Suffering
Scott K. Capek
Liberty University

 

 

Abstract

This article intends to explore traditional concepts about Christianity and suffering, and hopefully reveal truths that have yet to be explored. Traditional beliefs about the suffering of humanity is viewed as being from God or used of God to fulfill His purpose. Deuteronomy 30:15 is God speaking to mankind about life and death, blessing and cursing. God gives mankind the freedom to choose between the two, but not without revealing His desire for mankind to choose life. God desires life for mankind, but in the end it is ultimately mankind’s choice. The fall of Adam and Eve was their own personal choice and without the fall mankind the world would have never experienced suffering. This article will attempt to prove that suffering is a by-product of the fall of man and not designed by God. 

 

Introduction

    St. Francis of Assisi believed that suffering is the only way to achieve perfection. Acatrinei (2013) states, “No one should consider himself a perfect friend of God till such a time as it passed through many temptations and tribulations” (p. 225). Therefore, St. Francis’s philosophy was that suffering was a friend to mankind. This thought has trickled down through the ages and has been embraced by Christians today. Many Christians believe that as a Christian, a person should accept a life of achieving perfection rather than pursuing or attempting to attain a life of human flourishing. Hall, Langer, & McMartin (2010) inform their readers that, “What Christians are called to pursue is their ‘“sanctification”’ rather than a flourishing human lifestyle” (p. 115).
   C. H. Spurgeon believed that suffering was an important part of the Christian lifestyle. Morden (2011) states in reference to Spurgeon, “The most important of these benefits was that believers could know closer communion with the suffering Christ” (p. 307). The question this article must ask is: should mankind suffer to have a closer relationship with God, or did God, through Christ, desire communion with mankind by experiencing human suffering? The suffering of mankind for God puts the spotlight on mankind when in reality, it was God pursuing a relationship with mankind as far back as the Garden of Eden. 
   If the suffering of mankind is part of God’s master plan, then why isn’t there evidence of it in the ministry of Jesus Christ? Can anyone find just one account in the Gospels where Jesus afflicted someone or caused someone to suffer? The concept behind the ministry of Jesus was twofold.  The first reason was to reveal the true nature of God to mankind, and the second was to heal, deliver, and raise from the dead. This article intends to explore traditional concepts about Christianity and suffering, and hopefully reveal truths that have yet to be explored. We need to keep in mind that, as humans, we tend to look at things from the standpoint of the natural, and by that very nature, we overlook the realm of the spirit.

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The Debate

    The debate continues about the origin of suffering. Is God the creator of suffering? If God is the creator of suffering, why would a God who claims to be good ever create it? If God is omnipotent and did not create suffering, why does He allow it? Fotiou (2012) informs the readers of his article that mankind has two different concepts when it comes to suffering. These two concepts center on the desire for mankind to find a way of escape from the pain of suffering. First, mankind sees God as all powerful being (theodicy) that created suffering and they hold Him responsible for their own poor behavior. Second, mankind exalts himself (anthropodic) as being all good and suffering is a result of man failing to find a “cure” for suffering through science. 
   Another debate is God is all powerful (omnipotent) and who are we to judge Him or His actions? Even if we tried we will never understand God and His purposes nor should we question them. Miller (2009) states, “Thus, an essential part of the theological task in responding to the apparent contradiction between human suffering and the goodness of God is not to try to solve the unsolvable, but to preserve the proper sense of the mystery of God and thus by extension the mystery of our existential situation” (p. 846). Is this truly the heart of God or is it mankind looking for the easy road out? 
    If God was the creator of suffering, why would His concept of faith be founded on perceiving a higher reality (a perfect world) from a fallen world (Fotiou, 2012)? Suffering is a result of sin and sin is a result of a fallen nature. If God had a hand in creating suffering He would have had to force Adam and Eve to sin in the first place. In Jeremiah 9:24 God says that if man wants to glory in anything, glory in the fact that he understands and knows me. Does this sound like a God who desires to be mysterious? Jesus ministry was all about revealing God as a loving, caring Father. Jesus, time and time again stressed that when you look at Him and His character you are seeing the exact expression of God Himself (John 14:9). Why is there all this confusion as to the true nature of God and the theology of suffering?

Another Concept

“Therefore, since we have this ministry, as we have received mercy, we do not lose heart. 2 But we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God. 3 But even if our gospel is veiled, it is veiled to those who are perishing, 4 whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them” (2 Corinthians 4:1-4, NKJV).

    According to the last scripture there is a god of this age that has blinded the minds of the human race to the truth of the “glory of Christ, who is the image of God.” Many philosophies, theologies, and theories have been derived from those who have had their minds blinded by the god of this age in an attempt to discredit God and His goodness. In John 10:1 (NKJV) we read, “Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber.” The phrase “climbing in by some other way” is in reference to deception. In the Garden of Eden the devil gained supremacy over Adam and Eve through lying to them about the goodness of God and that lie continues today. Someone may ask, what is the legal way to enter the sheep pen? The answer reveals the integrity of God to the highest degree. God understood that only (legal) way into the world (sheep pen) is through the birth of a woman. This is why His plan for salvation had to involve the Savior being born of a virgin. 

Beyond Deception to Truth

    Most people know about John 3:16 where God expresses His love for mankind by giving His son for it. Snyder (n. d.) informs her readers that when Jesus cried out from the cross, “My God, My God, why hast thou forsaken me?” He was in essence saying, “My God, My God, why have you abandoned yourself” (p. 69)? We usually see Jesus hanging on the cross, but does it really sink in that it was God hanging there? In Snyder’s (n. d.) article titled, A Post-Holocaust Theology of Suffering and Spiritual Grieving: Staying Attached to God in Loss, she references the theologies of a German soldier (Jurgen Motlmann), who converted to Christianity after the war, and a Rabbi (Abraham Heschel). Both saw different aspects of the Holocaust during WWII but both came to the same conclusion about the goodness of God. Snyder (n. d.) states, “This God of compassion and empathy is the only God that can be embraced in the shadow of Auschwitz. The answer to the question, ‘”Where was God in the Holocaust?”’ can be answered in this way: God was suffering in and with those being persecuted” (p. 70).
    In an article by Lowell W. Hoffman (2010) there is a statement that when you first read it sounds good, but after further review you may conclude that it is another deception of the god of this age. The statement says, “There is no intimate knowing of Jesus without being in his suffering with him. Jesus taught us to pray to the Father for deliverance from evil, but not from suffering” (p. 131). The author automatically comes to the conclusion that Jesus put evil and suffering in separate categories. 1 John 4: 18 (NKJV) states, “There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love.” The last scripture tells us that perfect love casts out fear because it involves torment. When Jesus was on the cross (an expression of perfect love), do you think fear and torment were a part of His suffering? If you say “no” because Jesus is God, your wrong. Hebrews 4:15 tells us that Jesus struggled with the same things we do except He never sinned. Part of Jesus’ suffering on the cross involved fear and torment, so when 1 John says there is no fear in perfect love that’s because it involves torment (perfect love is an expression of Jesus who is God). Perfect love has cast it away, because fear, torment, and suffering have no place in God. Jesus would not suffer on the cross to promote suffering, He would suffer on the cross to die to it and be raised apart from it so we would no longer have to. In the words of Robin Ryan (2008), “God is purely the source and ground of life, of the good. Death, darkness, negativity do not in any way find their source in God” (p. 117). 

Disqualifying Scriptures

    There are two scriptures in the New Testament that seem to contradict everything stated in this article in support of the goodness of God apart from the theology of suffering and those scriptures are Romans 5:1-3 and James 1:3-5: 

“Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we boast in the hope of the glory of God. Not only so, but we also glory in our sufferings, because we know that suffering produces perseverance” (Romans 5:1-3, NIV).

“Because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything. If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you” (James 1:3-5, NIV).

    Both of these scriptures speak of perseverance; the first one states that suffering produces perseverance. The fact that suffering produces perseverance does not prove that God is the creator of the suffering. Throughout the NT we find that God desires us to lean upon His strength when times are bad. His strength carried Him to the cross, caused Him to spend three days in hell, and then raised Him from the dead. It is God’s strength in times of weakness and suffering that defines perseverance. So, “suffering produces perseverance” can also be read as “suffering produces GOD.” 
    The other thought about this scripture (Romans 5:1-3) goes back to one of my original thoughts in the beginning of this article which stated, “We need to keep in mind that as humans we tend to look at things from the standpoint of the natural and by that very nature we overlook the realm of the spirit.” When we read suffering in this verse we immediately think about physical suffering and forget that suffering can occur on a spiritual level. Whenever the NT discusses battles (sufferings) usually the emphasis is on the realm of the spirit. Ephesians 6:12 informs us that the weapons of our warfare are not carnal (natural) but mighty through God for the pulling down of (spiritual) strongholds. Joshua 1:8 states that success comes through meditation (spiritual) upon God’s word. 2 Corinthians 10:5 tells us that the battle is in the mind (spiritual) and that we should bring every thought (spiritual) that does not line up with God into captivity to the obedience of Christ. Romans 12:2 informs not to conform to the world, but to renew our minds (spiritual) to understand the perfect will of God. Finally, 1 Corinthians 2:16 and Philippians 2:5 both state that we need to have the mind (spiritual) of Christ. 
    In response to the second scripture (James 1:3-5), some people may equate “testing of your faith” to suffering. Again we need to keep in mind that there is a spiritual element here that needs to be considered. The suffering involved during a time of testing would be in reference to fear and worry which is spiritual by nature. Suffering during a test all depends upon the level of faith an individual has and that is a responsibility only the individual can bear and not God. If you look at a spiritual book with natural glasses you will be blind and the god of this age will have the advantage. Now I have to ask the question once again, “If the suffering of mankind is part of God’s master plan then why isn’t there evidence of it in the ministry of Jesus Christ?” 
    In an article posted in the Culture & Religion Journal and unknown author speaks of the prayer that Jesus prayed for us while He hung on the cross. Jesus said, “Father, forgive them for they know not what they do” (Luke 23:49, NKJV). The unknown author states, “That prayer of Jesus covered (and still covers) everybody from that time when He said it up until now onto the end of the world. God, by the reason of that Jesus’ prayer, has generously released His forgiveness to all humankind.” I conclude that the prayer Jesus said not only covers everyone from then to the end of the world, but it also covers every sin past, present, and future. God’s desire is for His church to be mindful of everyone who is suffering because His forgiveness is available to all mankind and His “theology of suffering” is to help alleviate any and all forms of suffering regardless of sin. 

The Church and Crisis Response

    Church is more than a building set within a community where people come to share in their common beliefs in God, it is an institution designed to change the world and their view of God. Rather than being contained within four walls, the church needs to be a constant presence in the community. That presence comes from being socially active in meeting the needs of the community not only on a spiritual level, but on a physical level as well. Part of that need comes through preparedness in the wake of disaster. The church not only needs to be a presence in the time of disaster, they have to have a disaster plan in place for when that time comes.
    Clergy more times than not are sought out in times of need by people when experiencing the difficulties of life. Usually these problems are of a personal nature, confidential, and out of the public’s scope of knowledge. When crisis or disaster strikes a community, problems of a personal nature are compounded over a region and it will take more than one clergy to deal with the aftereffects. Harold G. Koenig (2006) states, “the primary role of the faith community is the provision of pastoral care” (p. 52).  In a disaster it will take more than one pastor to meet the needs of a community that has been devastated. Communities or regions of different size populaces will require different forms of response from faith-based organizations. “In small communities of less than 10,000, the clergy will likely play a major role in disaster relief, including the meeting of psychological and spiritual needs” (Koenig, 2006, p. 81). The larger the community struck by disaster may require hospital chaplains, and a coalition of churches to provide disaster relief. 
    Before a faith-based organization can be effective there must be a structured disaster response plan in place. Information about how to develop a disaster plan, how to partner with other disaster organizations, education about the risk of disasters in their area, understanding their role in case of a disaster, understanding the assets available to them, flexibility in the time of disaster, setting up town meetings, and being prepared to serve the affected area with a trained group of crisis counselors, is all part of the preparation process (Koenig, 2006). This is not a job for pastors only. The members of a congregation trained in crisis intervention can also play a vital role in the success of reaching out to the community in a time of desperate need. The only thing that determines success from failure is preparation and dedication.
    According to Koenig (2006) a faith-based organization needs to develop a disaster plan. They also have to partner with other disaster organizations within the community and understand what assets they have and what are available to them. They need to educate themselves on the disaster risk factors for their community. Response groups need to have flexibility built into their response plans and be ready to set up town meetings after a disaster occurs. They also need to be trained as spiritual guides and counselors (Koenig, 2006). Basic needs of the church are a number one priority and then spiritual needs of one another are next. In the event that the disaster is wide spread then the church can act as a small part of a larger more organized rapid disaster response team. 
Conclusion
    Deuteronomy 30:15 is God speaking to mankind about life and death, blessing and cursing. God gives mankind the freedom to choose between the two, but not without revealing His desire for mankind to choose life. God desires life for mankind, but in the end it is ultimately mankind’s choice. The fall of Adam and Eve was their own personal choice and without the fall mankind the world would have never experienced suffering. As explored in this article there is no clear evidence that God is a friend of suffering. Men and women who have been blinded by the god of this age have brought forth philosophies, theologies, and theories that God either created suffering or is in full support of it. As humans we are appalled at suffering, yet we believe that God is not. This is another attempt by mankind to bring God down to our level. I close with this scripture that speaks for itself: 

“For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isaiah 55:9, KJV)

 

References

Acatrinei, S. (2013). Suffering, a strange but faithful friend. Miscellanea Francescana, 113, 222-234.

Culture & Religion Journal (2012). Repentance and the remission of sins: the blood of jesus christ. Franklin Publishing Company, 1.

Fotiou, S. S. (2012). The great privilege of god: the victory of love over pain. Phronema, 27(1), 19-28. 

Hall, M. E., Langer, R., & McMartin, J. (2010). The role of suffering in human flourishing: contributions from positive psychology, theology, and philosophy. Journal of Psychology and Theology, 38(2), 111-121. 

Hoffman, L. W. (2010). Suffering, glory and outcomes in psychotherapy. Journal of psychology and Christianity, 29(2), 130-140.

Koenig, H., G. (2006). In the wake of disaster: Religious responses to terrorism & catastrophe. West Conshohocken, PA Templeton Foundation Press.

Miller, R. W. (2009). The mystery of god and the suffering of human beings. The Heythrop Journal, 846-863.

Morden, P. J. (2011). C.h. spurgeon and suffering. Evangelical Review of Theology, 35(4), 306-325.

Ryan, R. (2008). Holding on to the hand of god: edward schillebeekx on the mystery of suffering. Journal Compilation, 114-125. doi:10.1111/j.1741-2005.2007.00199.x

Snyder, K. A. (n. d.). A post-holocaust theology of suffering and spiritual grieving:staying attached to god in loss. Journal of Pastoral Counseling, 67-78.