Suffering as the Creator’s loving teaching
Suffering confronts man with his own limitations. However much he may wish otherwise, man cannot avoid tribulations, trials and suffering. Faced with these, he has resolved to endure with dignity and courage, for a spirit of self-preservation 1 has been instilled within his very being.
In paganism, indifference was adopted as a remedy against suffering; as it detached man from misfortunes, it generated the strength to endure. A contemptuous attitude towards material possessions greatly alleviated suffering, for since man did not love them, he did not suffer from their loss 2.
Saint John Chrysostom is one of the saints of the Church who suffered greatly, particularly from injustice. He could not simply accept the Stoics’ views, but sought to understand the meaning of suffering in the light of the Gospel of our Lord Jesus Christ, so that he might encourage both himself and his flock.
Resignation, in the view of the great hierarch, does not constitute for the Christian, as we shall see, a mere tacit acceptance, but rather it entails an effort to understand the divine plan, God’s pedagogy as applied to both the righteous and the sinners who are subjected to suffering.
The Origin of Suffering
God created human beings in His own image and likeness, bestowing upon them the highest honour possible. Unfortunately, humankind chose to be deceived by the devil, not on the basis of any good deed, great or small, done for them, but solely on the basis of his enchanting words. Paradoxically, the prohibition against eating from the Tree of Life, the expulsion from Paradise and death are by no means punishments or torments inflicted on humankind by God, but manifestations of His loving care. The reasons behind these wise measures taken by God are aimed at the correction and salvation of humankind. If the Creator had not acted immediately after the first humans fell into sin, then man ‘would have regarded God as envious, deceitful and a liar; then he would have regarded as a benefactor and friend the true deceiver and the father of lies and envy, and mankind would have continued to live in sin. The expulsion from Paradise was intended to avert these terrible sins’. The comparison made by Saint John Chrysostom is particularly eloquent: ‘If doctors were to leave the wound as it is, the disease would worsen as the infection spreads, but if they cut it open, they halt its progression’3
God has promised people countless blessings: the Kingdom of Heaven, eternal life, incorruptibility and others, having created man for eternal communion with Him. Nevertheless, the events and experiences people go through in their earthly lives are almost the opposite of these divine promises: in life we encounter death, corruption, punishment, torment and various and frequent troubles. St John Chrysostom seeks to address this painful paradox, a true spiritual impasse faced by all people, including Christians. He states that a first explanation might be that God wishes to assure us of His power, that He is able to bring His promises to fulfilment, even when events seem to be entirely contrary to them. Another, more plausible explanation would be that God seeks to strengthen man’s faith and trust in Him, the Almighty: ‘Such is the strength of hope; it does not put to shame those who believe with all their heart’4). The Saviour Himself warned people that in the world they would have nothing but trouble and distress (John 16:33).
The sufferings of sinners
In the thought of St John Chrysostom, suffering is caused first and foremost by sin 5. ‘Just as death, the greatest evil, has its root and foundation in sin, so too do most illnesses, for sin makes us subject to the passions’6
Sin is a disregard for God’s love for humankind. All the hardships endured by the sinner are permitted by the Creator as punishment. Thus, every sin will be accompanied by a commensurate retribution 7, a concept that runs through the entire works of St John Chrysostom. Through sin, man degrades himself and loses his dignity as the image of God. Therefore, through sin, he effectively contradicts the freedom received from the Creator and allows himself to be enslaved by evil, becoming like the dumb beasts 8.
‘Sin is a disregard for God’s love for humankind. … Through sin, humankind degrades itself and loses its dignity as the image of God.’
In order to sow faith amongst mankind, God permits suffering, punishing the wicked and rewarding the righteous; this constitutes a kind of foretaste of the coming Judgement, a pedagogical image of it 9. We must always bear in mind that God, the Lover of mankind, does not act according to set patterns, but in accordance with His wisdom and love.
After sin has been committed, the conscience takes hold of a person, and no one can escape its voice 10. God sometimes sends cataclysms, earthquakes and other terrifying phenomena to punish people’s sins.
The Homilies on the Statues, addressed by Saint John Chrysostom to the people of Antioch, argue precisely that the moral laxity of Christians, their lack of love and mercy towards the poor, as well as their life of pleasure, had then drawn God’s wrath upon their city 11.
The Great Father explains why some sinners are punished by God at a later date, namely because He awaits their repentance from wickedness, whilst others remain unpunished on earth, for they will receive their judgement in eternity; and therefore, even if they lead an apparently peaceful life, this is in fact God’s abandonment of them—the most terrible thing imaginable. All this is part of God’s plan and wisdom 12, which man, with his limited reason, cannot comprehend.
Suffering serves not only a punitive purpose, but also that of atoning on earth for sins committed. Thus, out of love, God allows sinners to atone on earth for the evil they have done 13. It is a great blessing for those who endure suffering with nobility, for if someone has sinned gravely, they will be freed through suffering from the burden of their sins 14.
God sends, out of His goodwill, trials and tribulations as a warning to sinners, but also to those around them 15. Herod died whilst being eaten alive by worms, as punishment for the misfortunes he had caused, but also so that others might learn to avoid evil in the future 16. The suffering endured by others invites us to reflect on our own lives and leads many to make significant, positive changes 17. “By punishing the wicked, many come to their senses for fear that they too might be punished”18.
Trials are like bitter medicines that heal man of wickedness: ‘just as fire applied to a wound burns away the wound and drives out the disease, and the knife removes the rot and causes pain, yet it is beneficial […] all that seems evil (famine, the plague) befalls the soul in place of fire and the knife, to prevent, just as in the body, the spread of disease and to make it better’19.
For a person, it is not misfortunes that are harmful, but the sins in which they persist. The absence of trials makes it impossible to atone for one’s mistakes in this world; it also indicates that God has forsaken them 20; God is judge, physician and master. He questions as a judge, heals as a doctor, teaches as a Teacher, and brings those who have strayed back onto the right path 21.
Another issue addressed by the great shepherd of Constantinople, Saint John Chrysostom, is that of the suffering of infants and children. ‘Why are some (children) punished before they reach the age at which they can distinguish between good and evil, as though they had committed grave sins?’ asks Saint John. There are many reasons: either because their parents are immoral, or because of the indifference and neglect of those who ought to be bringing them up properly. Moreover, God, knowing that some will be wicked, binds them with tribulation and suffering as with chains to restrain them. St John also makes an interesting observation about the sufferings of children: as they do not know or realise what joy, suffering or death mean, they endure everything much more easily 22.
The sufferings of the righteous
Suffering is somewhat understandable when we speak of sinners, but when the righteous and the saints find themselves facing many troubles and trials, the Creator’s loving pedagogy is far more difficult to comprehend.
The correspondence of Saint John Chrysostom constitutes a true lesson in the Christian life, teaching us to understand the role of suffering, how to fight against despair, and also how to discover the joy that follows great trials 23.
The suffering of the righteous is difficult for human reason to accept, yet it too is part of divine Providence, which never errs.
First and foremost, a righteous person who suffers, if they endure with faith, demonstrates true spiritual heroism and is worthy of being crowned alongside the martyrs 24, for it is through trials that the righteous are crowned with glory 25.
In the view of Saint John Chrysostom, the sufferings of Christ the Saviour bestow upon the righteous who suffer great courage and countless spiritual consolations 26, therefore, trust in God’s mercy, plan and power is the most effective weapon against the despair caused by evil.
St John Chrysostom encouraged the deaconess Olympias, speaking to her of the imperishable spiritual gifts that come from God, whilst troubles come from people and vanish with them 27. God is present alongside those who suffer, ever ready to help, strengthen and heal 28.
Through hardships, the righteous become more radiant and virtuous. Saint John Chrysostom likens such a person to gold, which, in order to become pure, must be melted and cleansed of impurities in the fire: ‘God, wishing to make the soul worthy of virtue, refines it, melts it down, and subjects it to the torments of trials’29
The righteous learn from suffering to fight against evil; they grow deeper in faith, but also become role models for those who observe the trials they go through 30. There are countless examples of the righteous in the Old and New Testaments who have endured hardships and emerged victorious: Abel, Moses, Abraham, Joseph, John the Baptist and the Apostle Paul are just a few figures who continue to shine to this day with the flame of their faith and sacrifice 31. To arm himself with patience and faith, the great Father John Chrysostom would recall his beloved and truthful advice, spoken by Ecclesiastes: ‘My son, when you draw near to serve the Lord, prepare your soul for temptation, set your heart aright, be patient and do not be hasty during the trial’ (Ecclesiastes II, 5).
For Saint John Chrysostom, divine pedagogy does not stop here, for the tribulations of the righteous are like seeds that sprout and bear fruit through the water of patience. They refine the soul and urge it towards the practice of virtue32; thus, the evils endured serve as a stimulus.
Suffering brings humility into the life of the one who endures it and prevents them from placing their trust in themselves, in their limited strength, but invites them to place their hope in the power of the Heavenly Father: ‘It is good for me that I have been humbled, that I may learn Your ways’ (Psalm 118:71)33. Saint Paul the Apostle had a thorn in his flesh, that is, an angel of Satan who struck him on the cheek, thereby humbling him. Likewise, his disciple Timothy, who could so much more easily have strayed from virtue, was sickly and beset by infirmities 34.
‘Suffering brings humility into the life of the one who endures it and prevents them from placing their trust in themselves, in their limited strength, but invites them to place their hope in the power of the Heavenly Father.’
It is through the fire of trials that the authenticity of faith is proven, and truly virtuous people are distinguished from those who merely wear a mask of piety. Hardships bring to light the virtue of patience in the righteous and expose the sinners. The righteous Job was stripped of the resplendent garb of earthly wealth, of his home, his family and the good reputation he enjoyed, precisely so that the virtue with which he had been secretly endowed might be revealed 35. All tribulations and trials are, for the righteous, opportunities to be rewarded, admired and crowned: ‘If anyone were to ask why the Lord has permitted the righteous to be afflicted to such an extent, they must know that tribulations are for the righteous inexhaustible sources of reward’36 Saint John the Archbishop expresses the same hope for the deaconess Olympias, who suffered persecution and injustice, just like her exiled spiritual father: ‘Greater now is your wealth, more abundant your reward, your crowns are more numerous and more frequent; even your pains are a great source of courage for you, and the schemes of your enemies increase your patience. Such are trials: they lift up those who endure them in silence and with fortitude above their sufferings, raise them so high that the devil’s arrows cannot touch them, and teach them to despise his schemes’37’.
In conclusion, we may say that sufferings establish a special relationship between the sufferer and Christ 38; they make us like Christ 39 and lead us to endless joy 40. Saint Paul the Apostle took pride in his suffering, of which he often spoke, emphasising precisely his closeness to Christ, whilst he scarcely mentions his own virtues 41.
Saint John Chrysostom’s view of suffering is permeated by a fundamental idea: that tribulations and trials are, for the sinner, a true gain and an incentive to repentance, whilst for the righteous they are an opportunity for virtue; all this unfolding in accordance with the divine economy, which is full of wisdom, love and care for mankind 42.
We also understand why the Holy Archbishop urges us to banish from our hearts the notion that divine love is absent where there is suffering. Thus, he cites Saint Paul the Apostle in support of his view, who says: ‘The Lord disciplines those he loves, and he punishes every son he accepts’ (Hebrews 12:6)43.
The greater and more intense the torments and trials, the greater are the rewards; sufferings are a powerful support to prevent us from falling into the ways of perdition, whether willingly or unwillingly; tribulations diminish pride, dispel idleness, and make us wiser and more faithful. We derive great spiritual benefit when, without knowing any of the reasons for the tribulations that befall us, we nevertheless strive to submit to God’s commandments, to truly obey Him and to believe in Him with all our heart. There is one thing of which we must be convinced, namely that everything which God brings upon us or permits to befall us is for our own good, and He is never mistaken 44.
- 1
Deacon Prof. N. Balca, ‘The Meaning of Suffering in Christianity’, Theological Studies, 1957, no. 3–4, p. 168.
- 2
A.M. Malingrey, A Life, a Friendship, a Correspondence and Two Messages from Exile, adapted and translated by M.C. Ică Jr., Sibiu, 2003, p. 70.
- 3
St John Chrysostom, On Afflictions and Overcoming Sorrow (I), To Staghirie, the ascetic who was tormented by a demon. A Word of Counsel, Romanian translation by Fr. D. Fecioru, Bucharest, 2002, pp. 119–120.
- 4
St John Chrysostom, On Trials and the Overcoming of Sorrow (I), To Staghirie, the ascetic who was tormented by a demon. A Word of Counsel, Romanian translation by Fr. D. Fecioru, Bucharest, 2002, p. 139.
- 5
St John Chrysostom, Homily III on the Epistle to the Hebrews, PG 63, 34.
- 6
St John Chrysostom, Homily XXVII on Matthew, Romanian translation by Fr D. Fecioru, PSB 23, 1994, p. 345.
- 7
St John Chrysostom, Homily LI on the Acts of the Apostles, PG 60, 357 A.
- 8
St John Chrysostom, Homily VII on Philippians, PG 62, 238, Romanian translation, p. 123.
- 9
St John Chrysostom, On Afflictions and Overcoming Sorrow (I), To Staghirie, the ascetic who was tormented by a demon. A Word of Counsel, Romanian translation by Fr. D. Fecioru, Bucharest, 2002, p. 149.
- 10
St John Chrysostom, Homily I on the Poor Man Lazarus, PG 48, 979, Romanian translation, p. 46.
- 11
St John Chrysostom, Homily XIX on Statues, PG 49, 191, Romanian translation, p. 314.
- 12
St John Chrysostom, Homily IV on the Poor Man Lazarus, 4, PG 48, 1011, Romanian translation, p. 101.
- 13
St John Chrysostom, Fifth Letter to the Deaconess Olympias, Romanian translation by Fr D. Fecioru, Bucharest, 2008, p. 29.
- 14
St John Chrysostom, Homily XXIII on 2 Corinthians 5, PG 62, 561, Romanian translation, p. 210; Homily IX on Matthew 2, PG 57, 177, Romanian translation, p. 111.
- 15
E. Nowak, The Christian and Suffering, Paris, 1972, p. 152.
- 16
St John Chrysostom, Homily XXVII on the Acts of the Apostles, PG 60, 205.
- 17
St John Chrysostom, Homily III on the Poor Man Lazarus, 8, PG 48, 1002, Romanian translation, p. 86.
- 18
St John Chrysostom, On Afflictions and the Overcoming of Sorrow (I), To Staghirie, the ascetic who was tormented by a demon. A Word of Counsel, Romanian trans. Fr. D. Fecioru, Bucharest, 2002, p. 148.
- 19
St John Chrysostom, Homily VI on the Poor Man Lazarus, PG 48, 1031, Romanian translation, p. 130.
- 20
St John Chrysostom, Homily VI on Idols, 6, PG 49, 89, Romanian translation, p. 134.
- 21
St John Chrysostom, Homily XII on the Statues, 4, PG 49, 126, Romanian translation, p. 212.
- 22
St John Chrysostom, On Afflictions and the Overcoming of Sorrow (I), To Staghirie, the ascetic who was tormented by a demon. A Word of Counsel, Romanian translation by Fr. D. Fecioru, Bucharest, 2002, pp. 150–151.
- 23
A.M. Malingrey, A Life, a Friendship, a Correspondence and Two Messages from Exile, … p. 82.
- 24
St John Chrysostom, Homily on the 127th Psalm, vol. IX, p. 505.
- 25
St John Chrysostom, Homily XXVIII on the Acts of the Apostles, PG 60, 212.
- 26
St John Chrysostom, The 26th Homily on the First Epistle to the Corinthians, vol. XVIII, p. 8.
- 27
St John Chrysostom, Tenth Letter to the Deaconess Olympias, Romanian translation, p. 98.
- 28
St John Chrysostom, Letter VII to the deaconess Olympias, Romanian translation, p. 35.
- 29
St John Chrysostom, To Those Who Are Offended, XXI, PG 52, 522, Romanian translation, p. 323.
- 30
St John Chrysostom, Homily I on the Poor Man Lazarus, XII, PG 48, 982.
- 31
See, for example, the treatise To Those Who Are Scandalised, PG 52, in the cited volume, 479–528, Romanian translation, pp. 263, 329; The Homilies on Genesis, PG 53;54, 23–580; The Seventeen Letters to the Deaconess Olympias, PG 52.
- 32
St John Chrysostom, To Those Who Are Offended, PG 52, 522, Romanian translation, p. 323.
- 33
St John Chrysostom, Homily I on the Statues, PG 49, 23, Romanian translation, pp. 18–19.
- 34
St John Chrysostom, Homily XVI on the First Epistle to Timothy, Romanian translation by Theodosie Athanasiu, reprinted by Nemira, 2005, p. 179.
- 35
St John Chrysostom, Sermon II after his return from exile, PG 52, 4442.
- 36
St John Chrysostom, Homily XVI on the Acts of the Apostles, PG 60, 131.
- 37
St John Chrysostom, Letter XII to the deaconess Olympias, Romanian translation, p. 99.
- 38
Ed. Nowak, The Christian Faced with Suffering, p. 202.
- 39
St John Chrysostom, Homily III on Philippians, PG 62, 266, Romanian translation, p. 45.
- 40
St John Chrysostom, The 30th Homily on the Epistle to the Hebrews, vol. XX, p. 420.
- 41
St John Chrysostom, On the Third Epistle to Olympias, vol. VI, p. 283.
- 42
Letter VIII to Deaconess Olimpiada, Romanian translation, p. 35.
- 43
Homily I on Poor Lazarus, PG 48, 981, Romanian translation, p. 49.
- 44
On Trials and Overcoming Sorrow (I), To Staghirie, the ascetic who was tormented by a demon. A Word of Counsel, Romanian translation by Fr. D. Fecioru, Bucharest, 2002, pp. 143–144.