The Problem of Theodicy (III): Evaluation
Evaluation: “The Problem of Pain” by C.S. Lewis & “When Bad Things Happen to Good People” by Rabbi Harold Kushner
The preliminary observation regarding C.S. Lewis’ work does not present a single, definitive position on the problem of pain. He is careful enough not to draw a conclusion based on one proposition. He does not claim that suffering is directly connected, as a judgment from God, to one’s sin. Nor does he assert that God uses pain to bring people to him.
Lewis introduces Divine Goodness before he enters the topic of pain and makes some comments to disclose the possible range of meanings of the word ‘goodness.’ He does not hastily conclude that the righteous suffer. He examines the divine nature of God and his entities. He builds his own world through analogies and sets forth how a created being is different from the Creator.
The paradoxical view of God being too far away to reach and very close to us at the same time also acknowledges the unique relationship between God and a man. In his own words, Lewis writes, “God is both further from us, and nearer to us, than any other being.” He is so far away from us in a metaphysical sense that he is an Aseity—a self-existing and self-sufficient God. Such an infinite, immutable, and eternal God loves us because we are the objects of His love. Since God is self-existent and self-sufficient, he is not dependent on man, nor does he exist for man; rather, man needs him because he is the center of all creation.
God is benevolent, and the Father holds this attribute. He is the provider. It is not a mere anthropomorphic exaggeration. The reality is that the Word became incarnate in the flesh and dwelled among creatures. In that regard, all His love is inherently selfless; it possesses everything to offer and nothing to gain from it. Consequently, humanity is a contemptuous being that owes God the minimum of its existence. The issue of human suffering and the reconciliation of God’s omnipotence and goodness become clear when we understand that God is love, which He manifested for us through Jesus Christ.
Kushner’s work is full of doubt; however, it is straightforward and easy to understand. He rejects those seven possible reasons why bad things happen to good people and offers his unique view of the nature of God—He has no dominion over all creations.
I strongly oppose his approach and do not agree with his explanation of innocent suffering. His rebuttal of the views held by theistic opponents leads to a skewed image of God. Having said this, I do not necessarily agree with those traditional theistic views either. Kushner’s painful experiences and his observations of the suffering of those he has ministered to led him to raise the ethical and practical questions that everyone faces at some point in life.
Many tragic historical events, followed by the problem of pain and suffering, mar Christianity itself. Christianity is mysterious in that people must resolve the issue of pain by fitting it into their own interpretation of the Scripture. But this method doesn’t mean you can make the Bible say what you want. The simple way to look at this problem is to reflect upon the very nature of God-Man, who also suffered along with us.
The classic masterpiece of ancient literature, Job, is one of the books that adds new horizons to the traditional perception of the problem of pain and suffering. It says that a man suffers without any reasonable cause that a human intellect cannot comprehend. We don’t know what the future holds, and life and the world are very mysterious. We are limited to our understanding and knowledge of God and his work in the universe.
Throughout the book, the innocent sufferer Job is not answered as to why he suffered. Since the characters in the book have a common belief that suffering is the dire consequence of sin, the book invalidates the rigid law of retribution theology. This means that our suffering is not always connected to our sins. Occasionally, we don’t understand why the righteous suffer.
As we have examined the nature of God, sometimes He refines our faith like pure gold. Usually, as Lewis suggests, we are the ones who bring pain in our lives. But in the case of Job, he is an innocent sufferer. There is no accusation against him. His innocence and suffering are juxtaposed. The narrator does not provide any concrete explanation why Job is in the position of total rejection. The ultimate answer to his WHY question is simple: God does not answer ‘why’ questions. He does not owe Job anything. This answer, however, is not a true resolution to the problem of pain and suffering. On the other hand, no man can be fulfilled and satisfied in his heart by mere words.
Nevertheless, the book of Job is the epitome of the human problem of why the righteous suffer. It is an enriching story with spiritual and moral teachings about the meaning of suffering. As God positions Job in the stand where he comes to know the oxymoron—his insignificance, unworthiness, and harsh kindness of God—he simply submits himself and realizes the divine providence of God. God’s providence cannot be read as a book. We can’t make God explain life’s mysteries. However, it is comforting to know that He is working for our redemptive purpose even in odd circumstances. Thus, it is a tremendous relief to know His providence, just as Job was relieved of all agony and turned into a Godlike character. It is beneficial to know who God is rather than knowing why God did such and such.
“The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law.” (Deuteronomy 29:29)
