Suffering constitutes the greatest challenge to the Christian faith
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The Isenheim Altarpiece is an altarpiece sculpted and painted by, respectively, the Germans Niclaus of Haguenau and Matthias Grünewald in 1512–1516. |
The fact of suffering undoubtedly constitutes the single greatest
challenge to the Christian faith, and has been in every generation.
Its distribution and degree appear to be entirely random and therefore
unfair. Sensitive spirits ask if it can possibly be reconciled with
God's justice and love.
15,000 people die in the 1755 Lisbon earthquake
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Allegory of the 1755 Earthquake, by João Glama Strobërle (who depicted himself standing on a pile of rubble on the lower-right corner). The painting depicts, on the upper-left corner, an angel holding a fiery sword (a personification of divine judgement). |
On 1 November 1755 Lisbon was devastated by an earthquake.
Being All Saints Day, the churches were full at the time, and thirty
of them were destroyed. Within six minutes 15,000 people had
died and 15,000 more were dying. One of many stunned by the
news was the French philosopher and writer, Voltaire. For months
he alluded to it in his letters in terms of passionate horror. How
could anybody now believe in the benevolence and omnipotence
of God? He ridiculed Alexander Pope's lines in his Essay on Man,
which had been written in a secure and comfortable villa in
Twickenham:
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Pope's Villa, Twickenham by Samuel Scott (c. 1759) |
"And, spite of pride, in erring reason's spite,
One truth is clear, Whatever is, is right."
Voltaire believes the earthquake proves God is either not good or not almighty
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François-Marie Arouet, known by his nom de plume Voltaire , was a French Enlightenment writer, historian, and philosopher famous for his wit, his attacks on the established Catholic Church, and his advocacy of freedom of religion, freedom of speech, and separation of church and state. Pastel by Maurice Quentin de La Tour, 1735. |
Voltaire had always revolted against this philosophy of Optimism.
Would Pope have repeated his glib lines if he had been in Lisbon?
They seemed to Voltaire illogical (interpreting evil as good), irreverent
(attributing evil to Providence) and injurious (inculcating
resignation instead of constructive action). He first expressed his
protest in his Poem on the Disaster of Lisbon, which asks why, if
God is free, just and beneficent, we suffer under his rule. It is the
old conundrum that God is either not good or not almighty. Either
he wants to stop suffering but cannot, or he could but will not.
Whichever it is, how can we worship him as God? Voltaire's second
protest was to write his satirical novel Candide, the story of an
ingenuous young man, whose teacher Dr Pangloss, a professor of
optimism, keeps blandly assuring him that 'all is for the best, in
the best of all possible worlds', in defiance of their successive
misfortunes. When they are shipwrecked near Lisbon, Candide is
nearly killed in the earthquake, and Dr. Pangloss is hanged by the
Inquisition. Voltaire writes: 'Candide, terrified, speechless,
bleeding, palpitating, said to himself: "If this is the best of all
possible worlds, what can the rest be?"
The problem of suffering affects us through life from birth to the grave and is enough to make you an atheist
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Caricature of Joseph Parker (1830-1902). Caption read "Congregational Union?".Published in Vanity Fair, 19 April 1884. Carlo Pellegrini (1839–1889) |
The problem of suffering is far from being of concern only to
philosophers, however. It impinges upon nearly all of us personally;
few people go through life entirely unscathed: It may be a childhood
deprivation resulting in lifelong emotional turmoil, or a
congenital disability of mind or body. Or suddenly and without
warning we are overtaken by a painful illness, redundancy at work,
poverty or bereavement. Or again, perhaps we are afflicted by involuntary singleness, a broken love affair, an unhappy marriage,
divorce, depression or loneliness. Suffering comes in many unwelcome forms, and sometimes we not only ask God our agonized
questions 'Why?' and 'Why me?' but even like Job rage against
him, accusing him of injustice and indifference. I know of no
Christian leader who has been more forthright in confessing his
anger than Joseph Parker, who was minister of the City Temple
from 1874 until his death in 1902. He says in his autobiography
that up to the age of 68 he never had a religious doubt. Then his
wife died, and his faith collapsed. 'In that dark hour', he wrote, 'I
became almost an atheist. For God had set his foot upon my
prayers and treated my petitions with contempt. If I had seen
a dog in such agony as mine, I would have pitied and helped
the dumb beast; yet God spat upon me and cast me out as an
offence - out into the waste wilderness and the night black and
starless."
The problem of evil is in the Bible but not resolved
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William L. Rowe's example of natural evil: "In some distant forest lightning strikes a dead tree, resulting in a forest fire. In the fire a fawn is trapped, horribly burned, and lies in terrible agony for several days before death relieves its suffering." Rowe also cites the example of human evil where an innocent child is a victim of violence and thereby suffers. |
It needs to be said at once that the Bible supplies no thorough
solution to the problem of evil, whether 'natural' evil or 'moral',
that is, whether in the form of suffering or of sin. Its purpose is
more practical than philosophical. Consequently, although there
are references to sin and suffering on virtually every page, its
concern is not to explain their origin but to help us to overcome
them.
Our sufferings and the cross of Christ
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Christ on the Cross, by Carl Heinrich Bloch, showing the skies darkened |
My object in this chapter is to explore what relation there might
be between the cross of Christ and our sufferings. So I shall not
elaborate other standard arguments about suffering which the textbooks
include, but only mention them as an introduction.
Suffering is an alien intrusion into the world
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Christ healing an infirm woman by James Tissot, 1886-1896. |
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Christ healing a bleeding woman. Photo from Catacombes of Rome |
First, according to the Bible suffering is an alien intrusion into God's good world, and will have no part in his new universe. It is
a Satanic and destructive onslaught against the Creator. The book
of Job makes that clear. So do Jesus' description of an infirm
woman as 'bound by Satan', his 'rebuking' of disease as he rebuked
demons, Paul's reference to his 'thorn in the flesh' as 'a messenger
of Satan' and Peter's portrayal of Jesus' ministry as 'healing all who were under the power of the devil.' ' So whatever may be said
later about the 'good' which God can bring out of suffering, we
must not forget that it is good out of evil.
Suffering is often due to sin
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Job and his friends. Ilya Repin (1844–1930) |
Secondly, suffering is often due to sin. Of course originally
disease and death entered the world through sin. But I am now
thinking of contemporary sin. Sometimes suffering is due to the
sin of others as when children suffer from unloving or irresponsible
parents, the poor and hungry from economic injustice, refugees
from the cruelties of war, and road casualties caused by drunken
drivers. At other times suffering can be the consequence of our
own sin (the reckless use of our freedom) and even its penalty.
We must not overlook those biblical passages where Sickness is
attributed to the punishment of God. At the same time we must firmly repudiate the dreadful Hindu doctrine of karma which attributes
all suffering to wrong-doing in this or a previoius existence,
and the almost equally dreadful doctrine of Job's so-called comforters.
They trotted out their conventional orthodoxy that all
personal suffering is due to personal sin, and one of the major
purposes of the book of Job is to contradict that popular but
wrong-headed notion. Jesus categorically rejected it too (e.g. Lk 13:1-5; Jn 9:1-3).
Suffering is due to our human sensivity to pain
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Two lepers denied entrance to town, 14th century from Miniatur aus einer Handschrift des Vinzenz von Beauvais |
Thirdly, suffering is due to our human sensitivity to pain. Misfortune
is made worse by the hurt (physical or emotional) that we
feel. But the pain sensors of the central nervous system give valuable
warning-signals, necessary for personal and social survival.
Perhaps the best illustration of this is the discovery by Dr Paul
Brand at Vellore Christian Hospital in South India that Hansen's
disease ('leprosy') numbs the extremities of the body, so that the
ulcers and infections which develop are secondary problems, due
to loss of feeling. Nerve reactions have to hurt if we are to protect
ourselves. 'Thank God for inventing pain!' wrote Philip Yancey; 'I
don't think he could have done a better job. It's beautiful."
Suffering is due to our environment
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People seeking refuge from flood in Jawa Tengah, Java. ca. 1865–1876 by Raden Saleh |
Fourthly, suffering is due to the kind of environment in which
God has placed us. AIthough most human suffering is caused by
human sin (C. S. Lewis reckoned four-fifths of it, and Hugh Silvester
nineteen-twentieths, i.e. 95%), natural disasters such as
flood, hurricane, earthquake and drought are not. True, it can be
argued that God did not intend the earth's 'inhospitable areas' to
be inhabited, let alone increased by ecological irresponsibility. Yet
most people go on living where they were born and have no
opportunity to move. What can one say, then, about the so-called
laws of nature which in storm and tempest relentlessly overwhelm
innocent people? C. S. Lewis went so far as to say that 'not even
Omnipotence could create a society of free souls without at the
same time creating a relatively independent and "inexorable"
Nature'. 'What we need for human society', Lewis continued, 'is
exactly what we have - a neutral something', stable and having 'a
fixed nature of its own', as the arena in which we may act freely
towards each other and him. If we lived in a world in which God
prevented every evil from happening, like Superman in Alexander
Salkind's films, free and responsible activity would be impossible.
Suffering is not meaningless and has purpose
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The Christ as the Suffering Redeemer is a painting by the Italian Renaissance artist Andrea Mantegna, dated to c. 1488-1500. |
There have always been some who insist that suffering is meaningless,
and that no purpose whatever can be detected in it. In the
ancient world these included both the Stoics (who taught the need
to submit with fortitude to nature's inexorable laws) and the
Epicureans (who taught that the best escape from a random world
was indulgence in pleasure). And in the modern world secular existentialists believe that everything, including life, suffering and
death, is meaningless and therefore absurd. But Christians cannot follow them down that blind alley. For Jesus spoke of suffering as
being both 'for God's glory', that God's Son might be glorified through it, and 'so that the work of God might be displayed' (Jn11:4 and Jn 9:3).
This seems to mean that in some way (still to be explored) God is
at work revealing his glory in and through suffering, as he did
(though differently) through Christ's. What then is the relationship
between Christ's sufferings and ours? How does the cross speak
to us in our pain?
Source: Stott, John R. W. The Cross of Christ. Downers Grove, IL: InterVarsity Press, 1986;
reprint, 2006, pages 303-306.
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