We are beginning to read from the Book of Job in daily Mass. One of its core issues is the problem of suffering and why God allows it. If God is omnipotent and omniscient then how can He tolerate evil, injustice, and suffering of the innocent? Where is God when a woman is raped, when genocide is committed, or when evil men hatch their plots? Why did God even conceive the evil ones and let them be born?
The problem of evil cannot be answered simply; it is a mystery. Its purpose and why God permits it are caught up in our limited vision and understanding. Scripture says that “all things work together for the good of those who love and trust the Lord and are called according to his purposes” (Rom 8:28). But how this is often difficult for us to see. Anyone who has ever suffered a tragic and senseless loss or has observed the disproportionate suffering that some must endure cannot help but ask why. And the answers aren’t all that satisfying to many.
As in the days of Job, we cry out for answers but few are forthcoming. In the Book of Job, God speaks from a whirlwind, questioning Job’s ability to even ask the right questions. In the end, though, He is God and we are not. This must be enough for us and we must look with trust to the reward that awaits the faithful.
One of the most perplexing aspects of suffering is its uneven distribution. In America as a whole, there is much less suffering than in many other parts of the world. And even here, some go through life strong, wealthy, and well-fed while others suffer crippling disease, sudden losses, financial setbacks, and burdens. And while a lot of our suffering comes from our own poor choices and/or lack of self-control, some of it seems unrelated. The most difficult suffering to accept is that inflicted on the innocent by third parties who seem to suffer no ill effects: parents who mistreat or neglect their children, those who exploit the poor or unsuspecting for their own gain exploited, etc.
Suffering is hard to explain simply or to merely accept. I think this just has to be admitted. Simple slogans and quick answers are seldom sufficient in the face of great evil and suffering. When interacting with those who are deeply disturbed by the problem of evil, a healthy dose of sympathy, understanding, and a call to humility will be more fruitful than forceful rebuttal.
A respectful exposition of the Christian understanding of evil might include some of the following points. (Note that these are not explanations per se (for suffering is a great mystery) and they are humble for they admit of their own limits.)
- The Scriptures teach that God created a world that was as a paradise. Although we only get a brief glimpse of the Garden of Eden, it seems clear that death and suffering were not part of it and that Adam and Eve caused their entry, despite being warned that this would be the result of eating from the forbidden tree.
- Even in Eden the serpent coiled from the branch of a tree called the Tree of the Knowledge of Good and Evil. So even in paradise the mystery of evil lurked.
- In a way, the tree and the serpent had to be there. We were made to love; love requires freedom; and freedom requires choice. The yes of love must permit of the no of sin. In our rebellious no both we and the world unraveled, ushering in death and chaos. Paradise was lost and a far more hostile and unpredictable world remained. From this fact came all of the suffering and evil we endure. Our sins alone cause an enormous amount of suffering on this earth, the vast majority of it by my reckoning. The suffering caused by natural phenomena is also linked to sin—Original Sin, wherein we preferred to reign in a hellish imitation rather than to serve in the real paradise.
- The link between human freedom and evil/suffering also explains God’s usual non-intervention in evil matters. To do so routinely would make an abstraction of human freedom and thus remove a central pillar of love. But there is mystery here, too, for the Scriptures frequently recount how God did intervene to put an end to evil plots, to turn back wars, and to shorten famines and plagues. Why does He sometimes intervene and sometimes not? Why do prayers of deliverance sometimes get answered and sometimes not? Here, too, there is a mystery of providence.
- The lengthiest Biblical treatise on suffering is the Book of Job. There, God shows an almost shocking lack of sympathy for Job’s questions and sets a lengthy foundation for the conclusion that the mind of man is simply incapable of seeing into the depths of this problem. God saw fit to test Job’s faith and strengthen it. In the end Job is restored and re-established with even greater blessings; it is a kind of foretaste of what is meant by Heaven.
- The First Letter of Peter also explains suffering in this way: In this you rejoice, although now for a little while you may have to suffer through various trials, so that the genuineness of your faith, more precious than gold that is perishable even though tested by fire, may prove to be for praise, glory, and honor at the revelation of Jesus Christ (1 Peter 1:6-7). In other words, our sufferings purify us and prepare us to meet God.
- Does this mean that those who suffer more are in need of more purification? Not necessarily. It could also mean that greater glory is awaiting them. The Scriptures teach, Therefore, we are not discouraged; rather, although our outer self is wasting away, our inner self is being renewed day by day. For this momentary light affliction is producing for us an eternal weight of glory beyond all comparison (2 Cor 4:16-17). Hence suffering “produces” glory in the world to come. Those who suffer more, but endure it with faith, will have greater glory in the world to come.
- Regarding the apparent injustice of uneven suffering it will be noted that the Scriptures teach of a great reversal when many who are last shall be first (Mat 20:16), when the mighty will be cast down and the lowly exalted, when the rich will go away empty and poor be filled (Luke 1:52-53). In this sense, it is not necessarily a blessing to be rich and well-fed, unaccustomed to suffering. The only chance the rich and well-heeled have to avoid this is to be generous and kind to the poor and those who suffer (1 Tim 6:17-18).
- As to God’s apparent insensitivity to suffering, we can only point to Christ, who did not exempt Himself from the suffering we caused by leaving Eden. He suffered mightily and unjustly but also showed that this would be a way home to paradise.
I’m sure you can add to these points. Be careful with the problem of evil and suffering; there are mysterious dimensions that must be respected. The best approach in talking to others may be with an exposition that shows forth the Christian struggle to come to grips with it. The “answer” of Scripture requires faith, but the answer appeals to reason. Justice calls us to humility before a great mystery of which we can see only a little. The appeal to humility in the face of a mystery may command greater respect from an atheist than would “pat” answers, which could alienate them.
“One little touch of thy hand, assailing all that wealth of his! Then see how he will turn and blaspheme thee.”–Job: 1:11
In the parable of Lazarus, Jesus doesn’t tell us why Lazarus is taken up to heaven. In his life, Lazarus was in no position to feed the hungry, clothe the naked, visit the imprisoned, etc. The parable doesn’t say that he praised God. From the information given in the parable, the best answer appears to be that he didn’t curse God.
It appears to me that, at times, not cursing God is pleasing or acceptable to God.
This problem perplexed me a great deal when I was younger, in my 20’s. The problem that caused the greatest mental angst for me was suffering for those who have been faithful and love God, exactly the problem of Job.
As a young person I found no answers in the Book of Job. Although I could somewhat understand the test of a reversal of fortunes, I absolutely could not understand how Job losing all of his children furthered God’s plan. And even when Job is restored at the end, I couldn’t help but note the original children were still dead.
I am much older now, and I understand something I could not understand well as a younger person. In life, our tendency is to attach ourselves to the material world, whether it be other people or the things we possess. If we are not careful, we can form such strong attachments to these that we prefer them to God. They can become a central and obsessive focus for us because (both people and things) can provide a sense of security. If God decides to strip us bare, to remove every one of these false security attachments we have formed, we can be in excruciating pain at their loss. At that point we have a choice. We can turn to God and say, “Oh, I am suffering! Please, have mercy.” Or we can turn away from God, saying, “You bastard. You betrayed me! That was MY stuff (or loved one.) Why did You take it from me? Never more will I worship You.” S
Of course, God did not betray. He took away false security; security that did not depend on Him alone. Because at the last moment, when we die, all that we have here, including our beloved family and friends, is gone. We are alone with God. It is Him and us, standing before each other. And that is our true state here on earth too, and if He determines to teach us that through suffering, then He is wise. So, in my mind, suffering is a very serious and dire test from God to teach us to love Him alone.
Our God is a jealous lover, and does not abide others stealing our affections, whether it is things, or people we love. He permits those things in our lives as long as we realize they are second to Him.
When I begin to ask ‘why?’ that’s when my trouble really begin. Maybe I ought to blurt out ‘why not’ and maybe, just maybe wisdom can come out of my misery and realize something good will come out of it. It is just hard when you are experiencing it at that moment. In retrospect though indeed ‘all things work for the good of those who love HIM and those who are called to HIS Purpose.’ GOD Bless you, Monsi for continuing to teach the people of GOD.
Dear Edra, you actually helped me a lot with your reasoning on “why” vs “why not”. As you say, asking “why” is where troubles do indeed begin and the answer, when given, seems rather painful to hear. Why is there sufferance? Ultimately because of sin, and we are sinners. Ergo, sufferance exists because, to a degree, I sin. If I ask “why” I better be ready to take on the enormous responsibility of the answer.
In this respect, I really have trouble asking God, in moments of tribulation: “why have you abandoned me”?. Instead I often ask: “why have I abandoned you”?, because He has very good reasons to abandon a sinner and author of evil like me. The question “why not?”, on the other hand, is a very positive proposition for me! Rather than shutting a door and feeling resentment towards God, I see in that question an invitation to do something great. There’s surely nothing wrong in doing good without suffering greatly, but if you are suffering why not make something greater? It should sharpen our instinct in us to seek the good, by seeking greater good when opportunity arises through unsolicited sufferance.
I’ve been going through some pain and desolation for awhile and it’s really nearly all my fault. When the pain arises, I’ll start asking myself “why not?” from now on rather than fearing to ask the ominous “why?” to a perfectly just and all knowing God…as if He owed me an answer. I’ll leave that question up to “God’s suffering servant” on the Cross…He deserves the answer more than I.
This problem perplexed me a great deal when I was younger, in my 20’s. The problem that caused the greatest mental angst for me was suffering for those who have been faithful and love God, exactly the problem of Job.
As a young person I found no answers in the Book of Job. Although I could somewhat understand the test of a reversal of fortunes, I absolutely could not understand how Job losing all of his children furthered God’s plan. And even when Job is restored at the end, I couldn’t help but note the original children were still dead.
I am much older now, and I understand something I could not understand well as a younger person. In life, our tendency is to attach ourselves to the material world, whether it be other people or the things we possess. If we are not careful, we can form such strong attachments to these that we prefer them to God. They can become a central and obsessive focus for us because (both people and things) can provide a sense of security. If God decides to strip us bare, to remove every one of these false security attachments we have formed, we can be in excruciating pain at their loss. At that point we have a choice. We can turn to God and say, “Oh, I am suffering! Please, have mercy.” Or we can turn away from God, saying, “You betrayed me! That was MY stuff (or loved one.) Why did You take it from me? Never more will I worship You.”
Of course, God did not betray. He took away false security; security that did not depend on Him alone. Because at the last moment, when we die, all that we have here, including our beloved family and friends, is gone. We are alone with God. It is Him and us, standing before each other. And that is our true state here on earth too, and if He determines to teach us that through suffering, then He is wise. So, in my mind, suffering is a very serious and dire test from God to teach us to love Him alone.
Our God is a jealous lover, and does not abide others stealing our affections, whether it is things, or people we love. He permits those things in our lives as long as we realize they are second to Him.