Suffering and meaning
How Christianity differs from major religions and schools of philosophy
In exploring the questions of life and suffering, this essay seeks to foster a deeper understanding of the theme of suffering and how Christianity differs from other religions in its position of the origins and reason for suffering. At the heart of this inquiry lies the concept of meaning—the lens through which we interpret our existence and navigate (negative) experiences. While moments of joy may allow us to live in the clarity of purpose, it is often during life’s trials that our understanding of meaning is put to the test. In a world where perspectives on meaning vary widely—ranging from the secular view that life is devoid of inherent meaning to religious beliefs of divinely ordained existence—one cannot help but confront the question of what it truly means to live and why do we suffer.
“If one puts aside the existence of God and the survival after life as too doubtful…one has to make up one’s mind as to the use of life. If death ends all, if I have neither to hope for good nor to fear evil, I must ask myself what I am here for, and how in these circumstances I must conduct myself. Now the answer is plain, but so unpalatable that most will not face it. There is no meaning for life, and [thus] life has no meaning.”
~ Somerset Maugham
As Somerset Maugham poignantly states, without belief in a higher power or an afterlife, one is left grappling with the unsettling reality that life may, in fact, lack meaning altogether. This essay will delve into how different religions give us a meaning, allow us to reflect on their interpretations, and finally understand how Christianity presents a unique and full-proof life meaning to go through struggle and uncertainty.
How religion helps us through suffering
The secular view of suffering sees it as a natural part of the human condition, stemming from biological, psychological, economic, and social causes without inherent meaning or divine purpose. It emphasizes that suffering should be alleviated through human action, empathy, and societal efforts. People are seen as responsible for supporting each other and creating policies to reduce pain and inequality. But we see from surveys that people with this view of suffering (that it has no meaning) have a lower proportional representation in doing social work or volunteering for life-risking activities such as health, security or disaster response. They also often borrow ideologies from religion - indicating the importance of a meaning for suffering that is beyond the origination, provision and control of man.
Most religions offer distinct, yet overlapping, frameworks for understanding and finding meaning in suffering:
In Christianity, suffering is viewed as having several potential purposes: as a means of spiritual growth (Rom. 5:3-5), as a way to identify with Christ's own suffering (Phil. 3:10), and sometimes as a consequence of living in a fallen world. The Christian perspective emphasizes that God can redeem suffering and use it for greater good (Rom. 8:28), while also promising its eventual end in the new creation.
Buddhism approaches suffering (dukkha) as a fundamental reality of existence, teaching that suffering arises from attachment and desire. Rather than giving suffering inherent meaning, Buddhism provides a path (the Noble Eightfold Path) to transcend it through enlightenment. The Buddha's Four Noble Truths directly address suffering's nature, cause, and the way to its cessation.
In Judaism, suffering is viewed through multiple lenses: as a test of faith (as with Job), as an opportunity for teshuvah (repentance), or as part of the mysterious ways of God that humans cannot fully comprehend. The concept of "yissurim shel ahavah" says that some suffering can be "afflictions of love" that lead to spiritual elevation.
Hinduism interprets suffering through the lens of karma and dharma. Suffering may be understood as a result of past actions (karma), while adherence to one's duty (dharma) despite suffering is seen as spiritually beneficial. The concept of maya (illusion) suggests that suffering is part of the illusory world that one must transcend to reach moksha (liberation).
Islamic theology presents suffering as a test of faith (part of ibtila) from God, an opportunity for spiritual purification, and a means of expiation for sins. The Quran teaches that "with hardship comes ease", suggesting that suffering has a divine purpose and contains hidden blessings.
These religious and irreligious frameworks share these common themes in giving meaning to suffering:
Suffering is transformative: viewing it as a catalyst for spiritual growth
Suffering is purposeful: suggesting it serves a higher divine plan
Suffering is temporary: pointing to ultimate liberation or salvation
Suffering is educational: teaching compassion and empathy
Suffering is communal: encouraging solidarity and mutual support
How Christianity’s approach differs
Saint Ignatius of Antioch was one of the most important early Christian church fathers, serving as the third Bishop of Antioch in Syria during the late 1st and early 2nd Centuries AD. He was a student of the Apostle John and succeeded Saint Peter and Evodius in leading the Christian community in Antioch. His influence on early Christian theology was profound, particularly through his letters written while being transported to Rome for execution, which emphasized church unity, the role of bishops, and the real presence of Christ in the Last Supper.
In 107 AD, during the reign of Emperor Trajan, Ignatius was arrested and condemned to death for refusing to renounce his Christian faith. He was transported from Antioch to Rome in chains. During this journey, which he called his "journey to martyrdom," he wrote seven famous letters to various Christian communities. When he finally reached Rome, he was taken to the Flavian Amphitheater (Colosseum), where he was thrown to wild beasts and died as a martyr. Historical accounts suggest he faced his death with remarkable courage and faith, even embracing his martyrdom as a way to imitate Christ's sacrifice.
Through many cases of Christians handling suffering better than other groups, people in the first Century were curious why they would, under the most brutal and painful acts, never renounce their beliefs. Looking into the lives of the early Christians such as Ignatius, we question what they believed and why they did. The biblical narrative presents the relationship between God's anger, human suffering, divine empathy, and redemptive purpose through Christ.
God's righteous anger is evident throughout Scripture, particularly toward sin and injustice, as seen in passages like Rom. 1:18, "The wrath of God is being revealed from heaven against all the godlessness and wickedness of people," and Psa. 7:11, which describes God as a righteous judge who "expresses his wrath every day."
The reality of unjust suffering is acknowledged throughout the Bible, most poignantly in the book of Job, where a righteous man suffers inexplicably, and in Ecc. 8:14, which observes that "righteous people who get what the wicked deserve, and wicked people who get what the righteous deserve."
However, God is not detached from human suffering; Scripture reveals His deep empathy, as expressed in Exo. 3:7, "I have indeed seen the misery of my people... I am concerned about their suffering," and in Jesus' response to human pain, as when He wept at Lazarus's tomb (Jn. 11:35) and was "moved with compassion" for the crowds (Matt. 9:36).
This divine empathy culminates in the ultimate act of solidarity with human suffering through Jesus Christ, who, as described in Isa. 53:4-5, "took up our pain and bore our suffering... he was pierced for our transgressions, he was crushed for our iniquities." The redemptive purpose of Christ's death is further explained in 2 Cor. 5:21, "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God," and in 1 Pet. 2:24, which declares that "He himself bore our sins in his body on the cross, so that we might die to sins and live for righteousness; by his wounds you have been healed," demonstrating how God transforms human suffering into a path for salvation and healing.
On matters of suffering, Christianity differs widely from the other schools of philosophy and religions;
contrary to stoicism, suffering is seen as painful and God experienced pain and expressed sadness;
contrary to Hinduism, suffering could be often unfair and that is evident when God also suffered and instructs us to care for others who do;
contrary to Buddhism, suffering is inherently real, and God gives a reason and a hope to help us go through it;
contrary to Islam, suffering is not a test from God, but an experience due to the (sinful) nature of the world - and God assures us that we could trust Him and come out of it as better people;
contrary to secularism, suffering is meaningful.
"We can ignore pleasure. But pain insists upon being attended to. God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world.
~ C. S. Lewis
There is a true and objective meaning in suffering, and if you understand and let it, it will drive you deeper into the love of God and develop you into a fuller human being - more faithful, hopeful and loving.
How the Bible addresses FAQs on suffering
Where does our conscience or sense of evil come from?
The Bible teaches that our conscience is a gift from God, instilled in humanity at creation. In Rom. 2:14-15, Paul explains that even those who do not have the law are “a law unto themselves”, as they demonstrate the work of the law written on their hearts. This internal moral compass allows us to discern right from wrong and is a reflection of God’s character. Our sense of evil, therefore, stems from being created in God's image, which includes an inherent understanding of morality.
If God is a good God, why is there suffering?
The Bible explains that suffering is a consequence of human free will and the fallen state of the world due to sin (Gen. 3). In Rom. 8:28, Paul writes that God works all things for good for those who love Him, suggesting that while suffering is not part of God's original design, He can use it for greater purposes, such as building character and drawing people closer to Him (Jam. 1:2-4).
Why do bad things happen to good people?
The Bible acknowledges the reality of suffering, even among the righteous. In numerous verses in the Book of Psalms (Psa. 13:1-2, 69:4, 42:9-11) and the story of Job, we see examples of faithful individuals enduring hardship without clear explanations. In addition to these “innocent people”, we also see Jesus undergo suffering that He did not deserve for the sake of others. When asked about a man born blind in Jn. 9:1-3, Jesus says it wasn't due to sin but "that the works of God might be displayed in him". In Jn. 16:33, Jesus states that in this world, we will have trouble, but we are to take heart because He has overcome the world. The overarching message is that our understanding of justice and goodness is often limited, but trust in God’s ultimate plan and His goodness can provide comfort amid life's injustices. He also underwent unjust pain; He understands.
Does God answer our prayers during seasons of suffering?
Scripture presents a complex view of God's response to prayers during suffering, showing that while God always hears prayers, His answers may not align with our expectations or timing. Jesus Himself demonstrated this in Matt. 26:39, when He prayed "My Father, if it is possible, let this cup pass from me; yet not as I will, but as you will," showing that even the Son of God's prayers were answered according to divine wisdom rather than immediate relief. Paul's experience in 2 Cor. 12:7-9 is particularly instructive, where he prayed three times for his "thorn in the flesh" to be removed, but God's answer was "My grace is sufficient for you, for my power is made perfect in weakness". The Bible assures us that God hears all prayers (1 Jn. 5:14-15), but His responses can take different forms: sometimes immediate relief (Ja. 5:14-15), sometimes strength to endure (Isa. 41:10), sometimes wisdom to understand (James 1:5), and sometimes simply His presence in the midst of continuing trials (Psa. 23:4, "Even though I walk through the darkest valley, I will fear no evil, for you are with me"). Jesus's teaching in Lk. 18:1-8 through the parable of the persistent widow encourages continual prayer even when answers seem delayed, while Rom. 8:26-27 comforts us that "the Spirit helps us in our weakness" when we don't even know how to pray properly, interceding for us according to God's will.
In addition, unanswered prayers do not mean God has left us (Heb. 13:5-6). Unanswered prayers can be because of lack of faith (Ja. 1:6-7), wrong motives (Ja. 4:3), unconfessed sin (Psa. 66:18), unforgiveness (Mk. 11:25), lack of persistence (Lk. 18:1), time for a new season (Ecc. 3:1-8), and/or misalignment with God’s will (1 Jn. 5:14-15). There are situations where it’s not clear what God’s will is. At these times, we should pray in line with the general principles of the Scriptures, asking God to work on our behalf and telling Him the requests that seem best to us as far as we understand them. (Jn. 15:7).
Source texts
[Book] The Emotional Life of Our Lord by B. B. Warfield
[Book] Making Sense of God by Timothy Keller
[Book] Mere Christianity by C. S. Lewis
[Book] The Problem of Pain by C. S. Lewis
[Book] Systematic Theology by Wayne Grudem
Thank you Rev. Obundah!