“Suffering is not a punishment,” Robert Ingersoll wrote, “it is a result.” Suffering, we learn as we go, is the price we pay to bring life to fullness, both for others and for ourselves. It is not to be desired in a neurotic kind of way, but it is definitely not to be denied. For when we refuse to suffer, we refuse to grow. Suffering requires us to stretch our souls to the boundaries of personal growth. It brings to the surface in us both strengths and weaknesses we could never, in any other way, know we have. It is not about surrendering ourselves to pain left devoid of meaning. It is about finding meaning in the center of the self whatever the stresses around us.
~Joan Chittister, from The Liturgical Year: The Spiraling Adventure of the Spiritual Life—the Ancient Practices Series
In Requiem For A Nun, William Faulkner wrote “The salvation of the world is in man’s suffering.” A part of us acknowledges the wisdom of this saying as we consider the great sacrifices many have made for the betterment of others, yet we know it isn’t enough. The noblest efforts of our greatest men cannot begin to reconcile the great gulf between us and God brought about by our rebellion. In the end, only the suffering of Jesus can save us, and our highest aspiration is to humbly accept the gift of grace and to live a life in grateful service.
The life of Jesus is not a monument to the past; it is an invitation to the fullness of our own futures.
Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus.
D I G D E E P E R
Art: The Agony in the Garden of Gethsemane, 1590s, Studio of El Greco
Like the ancient and medieval worlds, the modern world is quite aware, when it comes to contemplating the mystery of Christ, that it is circling around the center of the drama in which God and man are involved. Even in the purely human drama, the two themes concern central, dramatic situations. On the one hand, we have the kind of solidarity that goes the whole way—that is, to death—as at the end of Dostoyevsky’s Idiot or in King Lear; and, on the other hand, there is the representative suffering that is found (both in its religious and in its social aspect) in Euripides, which Faulkner and Camus (Requiem for a Nun) have convincingly portrayed in our own time.
Hans Urs von Balthasar, from Theo-Drama: Theological Dramatic Theory: The Action, trans. Graham Harrison, vol. 4 (San Francisco: Ignatius Press, 1994), 266–267.