Reflection #5: Not All Suffering is the Same

Probably the biggest question we face as humans, and more specifically as theologians, is the question of suffering. "Why do people suffer?" Or in the words of Rabbi Harold Kushner "Why do bad things happen to good people?" As I have wrestled with this question over the years I have come to realize that not all suffering is the same, thus this question is much more complex than it originally sounds.

Much human suffering can be explained by human sinfulness, choices made out of self-centeredness that have a negative impact on ourselves and others. This can be seen in the both the personal and communal spheres of life. For example, one person can choose to be abusive towards another - which obviously causes suffering for the victim. On a communal level, behaviour of one group of people can have harmful consequences on another. For example, a manufacturing company may choose to dump toxins into a local river because it is a quick and easy (thus profitable) way to deal with waste - but this creates suffering for others as pollutants enter the environment and cause health problems and worse. So in these examples, the answer to the question "Why is there suffering?" is "Because certain humans made harmful choices."

Tracing the cycle of abuse through the generations shows how suffering resulting from sinful behaviour can perpetuate itself. Thus in one sense "visiting the iniquity of the parents upon the children to the third and the fourth generation." (Numbers 4:18) describes this cycle of suffering. In a communal example, choices made by previous generations have impact on future generations, of particular concern these days is how our choices regarding our impact on the environment will negatively affect life on earth down the road.

Harmful and destructive choices of humans gives us, at least a partial, answer to the question of suffering. Even terrible tragedies like airplane crashes can be traced back to a human desire to quickly move ourselves and goods around the world in a manner that, if anything goes wrong, could have serious consequences. Thus our desire for instant gratification means we choose to pack ourselves inside metal tubes with wings and hurl ourselves through the air at incredible speed and heights (even though we all know that mechanical devices sometimes fail). While not sinful in the sense of going against God's will, this example still shows a willingness to put ourselves and others at risk for self-centered reasons. Every time we get into a car we exhibit the same manner of choice on a smaller scale. Our choices, even choices that intend no harm, can lead to suffering.

There is, however, some suffering that cannot be easily explained by human choices. Natural disasters is one. Earthquakes, tornadoes, tsunamis - forces of nature that are not created by humans, yet can cause great human suffering. "Why does God allow such events to take place, events that cause huge loss of life and property?" In the face of such suffering there is no easy answer. The fundamentalist impulse is to claim such suffering as punishment sent from God for some kind of sinful behaviour. Too bad those who makes such claims publicly always identify as the cause of the suffering something that others (rather than themselves) are doing wrong. It is easy to see suffering as a form of punishment, which leads to the conclusion that the worse the suffering the greater the wrong-doing must have been. This is the very thinking Jesus warns his disciples against in the first verses of Luke chapter 13.

The suffering I personally have the hardest time coming to terms with is not so much the physical or emotional suffering of people, rather it is the mental suffering. Mental illness can be so devastating, and by its very nature impacts how people make choices. For example, when a paranoid schizophrenic kills another person because a voice in his or her head tells them to, the suffering of one creates the suffering of others, and yet where can the blame be placed? In such a case what possible reason can be given? In cases like this everyone seems to be a victim, everyone seems to suffer.

When faced with the question of suffering I often have the urge to find someone or something to blame. Sometimes I am successful in that quest, but too often I end up drawing a blank. When there is no apparent human reason for suffering the remaining possibility is to blame God. The Bible has plenty of examples of people who shout their anger and frustration at God in the midst of suffering. From Job to the Psalmists, from Prophets to Apostles, all have questioned why they face hard times, why they suffer.

As I find myself asking questions about suffering I need to remember that God has already given an unusual answer. When humans ask God "Why is there suffering?" God answers by becoming flesh and joining us in our pain. As the Apostles' Creed confesses "he suffered under Pontius Pilate." God answers our questions about human suffering, by suffering along side us. It doesn't answer our question in a neat manner, rather it is a messy answer, a bloody answer, a relational and ongoing answer. To remember this does not mean I no longer am bothered by suffering, but it does mean God is aware of the suffering, and that God embraces the suffering and all those impacted by it. In this way suffering is transformed and hope can be restored.

So far this is what I have learned about suffering. Admittedly this understanding about suffering is very limited, and even after 25 years as a pastor I doubt I know much of what suffering truly is. So instead of trying to give answers I have learned mostly to be quiet in the face of suffering - there is little to be said except "I am here with you."