God and personal tribulation

[sinjin smithe]

I know this maybe a stupid question, but what is the Orthodox view of suffering? In today's society, people will do anything to avoid pain. A friend of mine said that God does not give us anything than what we can bear. Is this a true statement of how God works?

[Justin]

I don't think it's a dumb question, I think it's a very relevant one. I think your friend was correct in his statement about how God works, as the Scriptures say:


No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it. - 1 Cor. 10:13

You can insert the word "trial" or "suffer" in there in place of "temptation" without doing damage to the truth of the verse. God does allow suffering to come upon us, and he even sends it sometimes. Orthodox Christianity teaches that:


Fire cannot last long in water, nor can a shameful thought in a heart that loves God. For every man who loves God suffers gladly, and voluntary suffering is by nature the enemy of sensual pleasure...

The remembrance of God is suffering of heart endured in a spirit of devotion. But he who forgets God becomes self-indulgent and insensitive...

The mercy of God is hidden in sufferings not of our choice; and if we accept such sufferings patiently, they bring us to repentance and deliver us from everlasting punishment...

If you refuse to accept suffering and dishonor, do not claim to be in a state of repentance because of your other virtues. For self-esteem and insensitivity can serve sin even under the cover of virtue. - Mark the Monk, On Those Who Think They Are Made Righteous by Works (http://www.jbburnett.com/patr/markasc-righteousness.html); 84, 131, 139, 156

The above quoted document by Mark the Monk is filled with all sorts of good stuff on affliction, suffering, and self-esteem. I should add though that there always has to be a balance in this issue. We must be aware that suffering is beneficial for us, and even leads to our salvation. It must also be said that it's ok to avoid suffering at times, and to hope that others do not suffer (cf Athanasius' Defense of His Flight (http://www.ccel.org/fathers2/NPNF2-04/Npnf2-04-44.htm#P4330_1804687)). We ask God to lead us not into temptation [and suffering], and that's ok, we just have to realise that once we're there, we can't act like a child and throw a tantrum about how unfair life is, we must endure joyfully. Easier said than done, I know.

[David Galloway]

Sinjin,

I can't be as bold to say that I know the Orthodox view of suffering, but I have given the matter some thought.

In the account of Genesis, Adam and Eve experienced suffering after their expulsion from Eden. I see this expulsion(and therefore in a way all suffering) as not a vengeful act of God to inflict pain on A&E but rather their suffering came about by refusing to be what were created to be, partakers in the divine life of the Holy Trinity.

In this fallen world, to live is in a way to suffer. Everyone suffers in some fashion, some more than others. What we must realize is that suffering is not created by God but is rather created by our denial to be who we are.

We can take comfort that we do not share this burden alone. During His earthly life, Christ took upon himself the bitter fruits of sin and through His suffering, our suffering is not in vain. When we can bear our crosses without complaint and avoidance these sufferings can help to transfigure us like no other experience. We can pray that this cup can be removed from us if possible, but if not may God's will be done.

As Fr. Thomas Hopko said in his wonderful taped lecture The Word of the Cross the goal of Orthodox life is not to live to be 90 and die fat and happy on a golf course, it is to become like Christ, to love others as Christ loved us, and the defining act of Christ's love is his Crucifixion and death for our sake.

I have heard many times from non-religious acquaintences that the point of life is avoid pain and maximize pleasure, but I believe that is a delusion. Fr. Thomas in that tape said that the ultimate Christian question regarding suffering is not "why do people suffer" but rather if you do not suffer "why am I not worthy to suffer for Christ's sake". Many would view this as despondancy, but since Christ has destroyed death by death even suffering without despair can be regenerative.

Hope this helps.

[Owen Jones]

The true ascetic knows ecstacy when suffering, but especially when suffering for no good reason.

from centuries on suffering by Owen the lunkhead

[Moses Anthony]

There are all manner of quotes to be culled from the scriptures about the relationship of suffering, the Christian and God. The classic example being the book of job!

(1). Job suffered as a result of the devil's accusations, but only after the hedge of God's protection was removed. (note: suffering entered as a natural part of the world, after the disobedience of Adam and Eve, who were enticed to do so by the one accussing Job to God's face).

(2) People often speak about the patience of Job, to admonish us to endure any hardship we may be experiencing. Yes he endured, he also grumbled some too, until silenced by God's own questions. Peter says, "Consider him who has endure such hostility by siners against himself, so that you may not grow weary and lose heart". Our Lord said, "In the world you will have tribulation, but be of good cheer, I have overcome the world". (It's interesting that He said this before enduring the cross). In Christ; a much used phrase by Protestants, and a correct one, is where our protection lies. Regardless of our comprehension, God will not forsake us, for neither death nor life, nor things above or things below, nor any other created thing can separate us from the love of God in Christ Jesus.(Romans 8)

(3) On the other side of his tribulations, the imperfections of Job's thinking were smoothed off. In other words, the righteousness of Job was added to, as Peter admonishes in 2Peter 1.

(4) As Owen alluded to, when we suffer for no good reason, this finds favor with God(1Peter 2:11-21)

(5) The comfort we receive in any distress, is never to be horded but shared, "..comforting those who are in any affliction with the comfort with which we ourselves are comforted by God". It is God who "..manifests through us the sweet aroma of the knowledge of Him in every place".(2Cor.1:3-5; 2:14-16)

Please forgive me for being wordy; however, I pray that some of this post God may use to answer questions you may have, and help you on your journey.

the unworthy servant

[Owen Jones]

The greatest cause of psychological disorder in our society, both inside and outside the Church, is a false understanding of suffering. I think it would be helpful for us to try to categorize them specifically. I can think of a few:

1) If I am happy (also insert healthy, rich, etc.) it is because I am being good and God is blessing me.
2) If I am sad, beset with problems, it is because God is punishing me.

or

God has nothing to do with suffering. It's beyond his control.

there are probably others you can think of

but more universally I think is the fact that a kind of utopianism pervades modern thinking. This is the greatest cause of mental anguish and the triggering of a whole range of sins. In my observations of criminals and drug addicts and the mentally ill, the underlying pathology is utopianism. The criminal leads himself to believe that society is so irredeemably unjust that therefore he is entitled to take what he wants. Because the law is so corrupt, he is above the law. Even when incarcerated, or even especially when he is incarcerated, his utopian view is just reinforced. He believes the world is a massive conspiracy against him and he believes he is psycholically stronger and even more justified in his crimes because of this massive conspiracy. The drug addict believes the same only it tends to be turned more inward. He says to himself that he is the only one who can see the world as it really is and as it really should be and the difference is just too painful to live with without some substance to alter the mind and relieve the pain. He fails to see that his problems are entirely of his own making. Sobriety is his primary obstacle, not just the absence of intoxication, but having a sober view of himself and the world. And in fact, there is probably about a 90% correlation between the delusionary mental state of the drug addict/alcoholic and criminal behavior.

Many of our mentally ill people have a similarly utopian outlook. Now, is it the chicken or the egg? Is it the cause of the mental disorder or is it one of the symptoms? I think it is both.

In each case the therapy is exactly the same.

Finally, the greatest cause of suffering in the contemporary world is political utopianism. The pathology of political utopianism leads alienated people to gravitate toward positions of political power over others to bring about, through some use of force, often violent, a revolutionary change in human nature.

"normal" people simply cannot comprehend these pathologies and do not see them coming, so to speak, until it is too late. I think this is because Christianity as a diagnostic tool has been lost. Christianity has been reduced to religion which has been reduced to morality, and a kind of conventional, middle class, comfortable morality at that. This simply does not equip Christians to deal with suffering. In fact, I might argue that Christianity today is the mirror opposite of its original. While the whole purpose of the Christian life was to accept suffering the way Christ suffered (for no good reason, let alone on His behalf), the contemporary Christian view of suffering is to treat it as an evil in and of itself.

[sinjin smithe]

How can Christianity be used as a diagnostic tool? What is this therapy that you are talking about? Accepting suffering? What is one to do? Let me give an example, I mean it seems like many people in society are living a good life and seem happy and have what they want, yet another suffers and wonders why they are lonely or depressed or sick, do you understand what I am saying? Also, when is suffering bad? For instance, let say someone is suffering an anxiety disorder or depression or addiction, are you saying that we should just struggle with it and not seek treatment? Forgive me if I am misinterpreting what you are saying here.

[Lisa Ann Norris-Lovell]

I can only speak from personal experience. In the past five years I have torn the ligaments and tendons in my right wrist resulting in permanent nerve damage, lost my grandmother, lost my mother to cancer, was diagnosed as diabetic, then went blind in one eye for three months (an inflamed optic nerve).

I try to find lessons to learn from each of these events... I used to be proud of my strength, my skill in needlework, and my ability to paint miniatures. However, these were talents given me by God. I should have been thanking Him for these gifts and using them for the benefit of others. Instead, I was smug and full of false pride. Well, I'm no longer as physically strong, I can't see as well, and I have a chronic illness... but I pray that my soul has become stronger (I'm still struggling with learning humility).

I learned a lot about faith from my Grandmother as she lay dying in her hospital bed. The last day of her life, the only words she said, over and over, were "Home to Jesus". She wasn't saying "Why me?" or "I'm not ready yet". She simply looked toward God and accepted everything. My mother, during her losing battle with cancer, taught me about courage, endurance, and faith as well.

I hope that others struggling with tribluations in their lives will look to God, the Church, Holy Scripture, and the Desert Fathers, Martyrs and Saints for guidance.

I believe that every tribulation we suffer is an opportunity to become a better Christian. We are refined by our trials. Or, to mix my metaphors, we may be tempered over and over again to attain the strength of spirit that is pleasing to God.

[Owen Jones]

Thank you very much for that Lisa. One thing I've finally noticed (I'm 50) -- everyone suffers. Birth is extremely painful for the mother and traumatic for the child. Yet the mother cries tears of joy and the child cries to get the lungs going. So there is a purpose for this, as there is for all suffering. Just because we do not see it at the time is no excuse to complain. Although it is sometimes right and proper to express our anger at God (directly to him hopefully, and not publicly in a way that would cause others to lose heart). We should also never compare our state with others. We certainly should not compare another's outward appearance with how we feel inside (if, indeed, we even know how we feel. often we are given a false and contrived language to describe how we feel, when in fact the feeling means something quite different). We should only compare ourselves with ourselves. We should compare our present state with our state a moment ago and ask ourselves am I making progress toward's God or am I allowing myself to be pulled away, by anger, fear or, yes, depression.

I am convinced of the direct link between biochemistry and the state of our soul. If our soul is disturbed then our brain will be disturbed and that will affect our mood.

Many Christians I encounter suffer depression of one form or another for a variety of reasons. Some is due to self-centeredness. When things do not work to our advantage we become depressed because we believe we are being good and should not deserve to have bad things happen to us. But sometimes we get depressed about the state of suffering in others and we feel that inwardly ourselves. We should be on guard against both since we cannot carry the suffering of others too well in this day and age -- there is so much of it -- especially that of the psychological variety. One of the Jewish methods to deal with this is humor, and sometimes I think Christians could learn from this and not take ourselves so darn seriously.

It is very difficult to help another person who is depressed, but if we have had that experience, and have learned what you have learned, we have an important witness to share, and that can overcome the suffering of others.

In the last analysis, much psychological suffering is relative. If you took the typical American and dropped him on the streets of Calcutta, he would become very depressed. But the people who live there are, for the most part, far more happy than the people I know here, despite the fact that by our standards they have far more to be depressed about.

The true ascetic has found joy to accompany suffering, and not just later when the true spiritual purpose becomes revealed. But this kind of joy is very rare.

[Richard McBride]

“The greatest cause of psychological disorder in our society, both inside and outside the Church, is a false understanding of suffering… I think is the fact that a kind of utopianism pervades modern thinking. This is the greatest cause of mental anguish and the triggering of a whole range of sins.”

We are blessed that Seraphim shares these insights with us. They are hard won, and it would not do to pass over them lightly. And as we take them to heart, he could well have added that, “… the [remedies] I have been talking about are gradually acquired and made perfect within us.”

Actually, this last phrase comes from John Klimacos, taken from Step 7, “On Mourning” [[i]The Ladder of Divine Ascent]. It is an appropriate thought for this thread on, “God and Personal Tribulation”. Saint John continues in his lesson on the value of irrational tears:
“Let the thought of eternal fire lie down with you in the evening and get up with you in the morning. Then indolence will never overwhelm you when it is time to sing the psalms.
“Wear something to encourage you in your mourning. Those who lament the dead wear black. And if you find yourself unable to mourn, then lament that very fact; but if your are able to mourn, be sure to lament that by your sins you have brought yourself down from a condition free from toil to one that is full of labor.”

Also, the Saint says:
“Theology and mourning do not go together, for the one dissipates the other. The difference between the theologian and the mourner is that the one sits on a professional chair while the other passes his days in rages on a dungheap.”