for the Lord reproves the one he loves, In this view, suffering is a test to see if those who claim to love and trust God will continue to do so no matter what He asks of them or what happens to them. The problem of suffering is a version of what philosophers and theologians call the problem of evil. How God’s justice can be satisfied yet sinners shown mercy. Apartment building investing is the only way to financial freedom with real estate. These explanations solve the problem by denying one of the four propositions (see A.1. The truth is that there are certain things he simply cannot do. Finally, there can be both a false security and a false guilt in this view: If I’m doing well, then I’m in God’s favor; if I’m suffering, I must have offended Him in some way. (Though as we’ve seen, there are aspects of other answers that also apply, such as the idea that suffering is not fully explainable, and the idea that the Course’s version of the apocalypse will make all things right.). In its view, there is an all-powerful, all-loving God; therefore, there is no suffering in the ultimate sense. Question 2 Kohelet is the Hebrew title the author of Ecclesiastes uses for himself. For a limited time, find answers and explanations to over 1.2 million textbook exercises for FREE! He has time to talk to Job out of the whirlwind, but he doesn’t have the power to relieve him of his afflictions. One cannot resolve the paradox by separating God’s power from what happens to the righteous (Copeland’s solution). Being in a body, ironically, is actually a primary way in which we punish ourselves for imagined sins, for it is our sense of sin that tells us, “You are here, within this body, and you can be hurt. And if they are, is it not appropriate to judge his behavior by those standards, which would require him to give a good reason for causing such immense suffering? In fact, here is where two views of the origin of suffering often dovetail: Suffering can be caused by others’ sins against us, and can also be caused by God punishing those who commit such sins. 2d ed. The Course dismisses the entire attitude toward suffering in which “you seek to be content with sighing, and with ‘reasoning’ you do not understand it now, but will some day. Some of them are incredibly sophisticated and complex. This is rooted in a Christian view of the crucifixion, in which God sacrificed Himself (through His Son) to save us. (Most scholars believe that the story of Job referred to above, where suffering is regarded as a test of faith, was written by a different author.) Yet, though our suffering is so insubstantial and fleeting from the perspective of ultimate reality, God’s Love also recognized how horrible our suffering feels from an earthly perspective. But God did not force us to return. For me, it is far more compelling than any of the answers Ehrman describes. However awful things seem now, a loving God has the last word. Please try again. What kind of cruel God conducts tests like this? There is value in self-giving love, to be sure. Therefore, there is a danger that they may distract from the crucial work of actually alleviating suffering. And then its meaning will be clear” (T-26.VIII.7:6-7). In the big picture, the suffering is just a tiny blip on the radar screen of His Love. I have always been driven to find a religious community but, frankly, it's hard when you're a thinking person, and Rabbi Kushner offered reasons for both why the search is beneficial and how a person can reconcile herself with an extremely imperfect church without necessarily having to agree with or condone the imperfections. The Book of Job makes the following truths clear: a. In the New Testament, of course, the central example is Jesus, who suffered to bring about salvation. Very inspirational. If this is because our free will is removed, so much for the importance of loving him freely. The author introduces Elihu’s speech by saying that Job “was righteous in his own eyes”; Elihu was angry with Job “because he justified himself before God,” and was angry with the three friends because they had condemned Job despite having no answer to his argument (32:1-3). He did not create it, and therefore it does not really exist. (W-pII.325.1:6). We do this by forgiving our brothers and showing them our freedom from suffering. The problem stems from our experiencing the painful world and saying, “How could there be a loving God?” But when you have had a genuine experience of a loving God you say, “How could there be real evil?”. b. I would recommend this book to everyone. His illness, then, led to his career. And not one Thought that God has ever had but waited for your blessing to be born” (T-30.II.1:9-10). Suffering is just something that happens; God doesn’t have the power to prevent it, but he can give us the strength to endure it. Eat, drink, and be merry, for tomorrow we die. The last-named option appears self-contradictory; resolving this apparent contradiction is the task of theodicy (Greek theos, God, and dikaois, just). Suffering just happens to all of us, for no particular reason. The evil will receive the condemnation they deserve, and the good will receive blessings so priceless that all of their suffering will have been worth it. The Course even dismisses as ludicrous the well-known refrain of the parent who physically disciplines a child: “This hurts me more than it hurts you” (T-3.I.2:7). He certainly did not serve the many false gods that people served in ancient Greece. Please try your request again later. The book received glowing endorsements from Catholic author Andrew Greeley, positive thinking patriarch Norman Vincent Peale, and numerous newspaper and magazine reviews.2Ibid., 37.3Ibid., 40.4Ibid., 43.5Ibid., 81-86.6Kenneth Copeland, “God’s Covenants with Man I,” tape 01-4403, in The Blood Covenant: A Kenneth Copeland Ministries Study Series (Fort Worth: Kenneth Copeland Ministries, 1982), sides 1 and 2.7Scholars differ in how they analyze the speeches of Job in chapters 26-31. The basic idea is that suffering is a mystery, and we should not arrogantly question the ways of God. According to Copeland and other Word-Faith teachers, Job brought his suffering on himself by uttering a “negative confession,” implied by his complaint, “What I greatly feared has happened to me” (3:25). How Job responds to his suffering–whether he curses God or not–is a factor in how the drama of his life plays out (2:9-10). Amazon best-seller (2018-05-04). This is a view articulated in a book by Arthur McGill entitled Suffering: A Test of a Theological Method. This experience ends the problem of suffering forever, thus rendering the question of how it arose meaningless. As his followers, we Christians (McGill is writing to a Christian audience) should follow his example. Reviewed in the United States on April 28, 2016. Secrets of Religion: a temporary separation of God and religion. Given all the apparent sin in the world and given that punishment for sin is just, how can it be that we’re not sinners and God isn’t punishing us? Course Hero is not sponsored or endorsed by any college or university. 24:20) 4. But while Ehrman does address some nonbiblical answers, his particular focus is on the Jewish and Christian responses to suffering expressed in the Bible. Grand Rapids: Zondervan, 1978. Isn't it time to experience the Lord through warm, passionate, vibrant worship? It is something we imagine we did and continue to do, but is no more real than the things we do in dreams. Seek only this, and do not let theology delay you” (C-In.4:4-5). Could we decide to separate from God and start the whole mess over again? The Wisdom of Proverbs, Job, and Ecclesiastes. c. Copeland argues that Job held to an erroneous doctrine–that evil, suffering, and adversity come from God (1:21-22; 2:10). In a nutshell, it wants us to live in a way that takes seriously both sides of that paradox. By me princes rule, and nobles…” (Prov. Moreover, the Course claims that the whole “eat, drink, and be merry” idea is not the way to mitigate the suffering in the world, but is actually just another form of the same suffering. Though the Course never spells this out explicitly, I think it’s reasonable to conclude that such respect for the importance of our freely giving “glad consent” requires a will that can potentially choose not to give consent. Yes, people do suffer in the process of producing a greater good for others; I think of great people who died for their cause, like Martin Luther King, Jr. If it's helping people grow and change, it's true in an essential way that can't be proved factually or empirically. I have taken chapters 26-28 to be Job’s reply to Bildad, and chapters 29-31 to be a formal complaint directed to God.8He is described as “the son of Barachel the Buzite, of the family of Ram” (32:2). Then there is the story of Job, in which Satan (in this story a member of God’s court rather than God’s enemy) bets God that the righteous Job will renounce God if he takes away Job’s many blessings: his land, his money, his children, etc. He guides us, comforts us, and provides us with a way out of the hell we made. It Is Tucked Away At The End Of The Hebrew Bible. We do so not by announcing to them that their suffering is unreal (which in most cases would be cruel), but by offering good old-fashioned human kindness, which communicates to them that they are loved and blessed by us and by God. This is not what the inspired Proverbs mean; they are generalizations, descriptions of what generally or eventually or ultimately results from good and evil conduct.