There are various occasions in our life where we might find ourselves doing actions which lead to our own suffering, and we are willing, indeed, see the need to do them despite such suffering. Due to this, though we might not want to suffer, we still embrace it, realizing that it is necessary for our goal. A prime example of this is if we see a loved one under attack: most of us would immediately put ourselves between them and their attacker, so that we, instead of our loved one, ends up being the one who is harmed. Another example of this would be when we realize we have done some wrong and we want to do whatever it takes to repair the harm we have done, even if to do so requires we do something which will cause our own suffering. When we suffer in this way, we do so, not because we see suffering as a good, but because we find it is necessary. Our goal is to bring an end to suffering, not to bring about more needless suffering. To be sure, we often will not be able to do so without help. Indeed, the way to end all suffering transcends us. This is where the God-man comes into play: for God became one of us, one of creation, to help us overcome the pain and suffering brought about by sin. Eschatologically, suffering will come to an end, as it has no place in the kingdom of God.
Suffering is bad, something which we should never desire for ourselves. But, because it has a place in the temporal order, sometimes the only way to transcend suffering is to take it upon ourselves, to use it as a temporary tool; it is vital that if and when we do so, we do so with wisdom, only embracing it in a way that it can and will help lead to the elimination of suffering in the world. That is, we must use suffering against itself, to help it bring about its own end, just as the God-man embraced death to overcome death and bring life to everyone. And then, when suffering has come to an end, we will find, as Bulgakov indicated, all such suffering, when compared to God’s love, is as nothing: “In God everything is eternal, and love is eternal, inseverable and unseparated, and the short moments of love’s sufferings drown in the ocean, in the “ages of ages” of triumphant love.” [1]
It is love, therefore, which we must be the foundation we use when we embrace suffering, so that by such love, we can join in the eternal love of God and find the suffering of the world brought to its proper end. And it is in and through that love, we shall realize the eternal insignificance of suffering. We should, therefore, hope for the end of suffering not only for ourselves, not only for our friends and family, but for everyone, as we are to love everyone (however difficult that might be):
In general, if you repeatedly consider the suffering of living beings, you of course develop a simple desire to free them from suffering. However, to develop this attitude easily, strongly, and firmly, you must first cherish these beings and have affection for them. For, at present, you cannot bear your friends to suffer; you are pleased with your enemies’ suffering; and you are indifferent to the suffering of persons towards whom you have neutral feelings, who are neither enemies nor friends. [2]
We should join ourselves to the work of the God-man, and in doing so, work to bring relief to the world, to bring an end to suffering. We should do all we can to make sure we do not make things worse, that is, we must not create more senseless suffering in the world. We should find a way to make those who we view as being our enemies become our friends. To be sure, that often means they will have to undergo significant change, to overcome much evil which they have done, but it also means we likely will have to do the same, and overcome our own evil habits. When we do so, we will find it easier to feel compassionate love for them, and through such love, we will find we hope that they will be able to transcend suffering and find a place in the kingdom of God with us.
Since suffering is connected with sin, both personal and social sin, the desire to eliminate suffering must contain within it a desire to bring justice to the world, to help bring an end to sin. While we should desire for there to be no more sin, no more suffering, it is best for us to focus on those sins which cause the greatest suffering, realizing when those sins have been overcome, it will be easier to work on the lesser sins and the lesser suffering which comes from them. But, to be sure, we must always make sure we do this the right way: we must make sure we do replace one sin with another sin; we must not, that is, sin, by denying justice or mercy or grace to others.
Once again, this is why we must embrace the way of love, for in and through such love, we will have the motivation we need to work for the alleviation of injustice and the suffering it creates. And if that might mean we will experience our own temporary suffering, we will accept such suffering, not because it is good, but because, again we know it is not and it is the only way we see for it to be brought to an end. Those who would make suffering into a good, into a goal in and of it, something to glorify in and of itself, do not understand what it means to take on suffering, as they only serve to promote it instead of helping to find a way to bring it to its proper end. Our love and compassion should bring us to say, “I rejoice in the delight at the good done by all beings, which abates the suffering of hell. May those who are suffering abide in happiness.” [3]
We should hope that suffering will be brought to an end. We should hope that Christ’s work on the cross will produce this effect in the kingdom of God. Those who would join themselves to him and suffer with him, must remember they do so to help him in his work to bring suffering to an end. It is only in this way that suffering itself can be said to be redeemed, not because suffering is a good, but because love embraces suffering to transform it and turn it into something else as suffering comes to an end:
The most important thing in our lives is encounters with people, human hearts that burn with love, and not by their own will and power. This is the divine destiny of man, whom God has allowed both to love and to be loved on earth and to suffer for the sake of love. Suffering can vary: sickness, loss, parting, instability; but love, which grants the highest, most unique joys, always redeems suffering. [4]
We must, therefore, embrace love, and by doing so, accept the burdens of love, such as suffering for the sake of our beloved, when they are necessary. While we should not look for and desire suffering, we should be willing to bear its burden if, by doing so, we can bring the suffering of others to an end. Anyone who does not realize that suffering is only to be embraced out of love and not for the sake of suffering itself and the glory they think they attain from suffering, ends up denying the work of Christ as they embrace sadism over love. What God shows us is that the power of love is greater than suffering and will bring suffering to an end, and what is glorified is not the suffering itself, but what was done out of love.
[1] Sergius Bulgakov. Spiritual Diary. Trans. Mark Roosien and Roberto J. De La Noval (Brooklyn, NY: Angelico Press, 2022), 105, [26.XI/9.XII.1924].
[2] Tsong-kha-pa, The Great Treatise on the Stages of the Path to Enlightenment. Volume Two. Trans. Lamrin Chenmo Translation Committee. Ed. Joshua W.C. Cutler and Guy Newland (Ithaca: NY: Snow Lion Publications, 2004), 31.
[3] Śāntideva, The Bodhisattvacaryāvatāra. Trans. Kate Crosby and Andrew Skilton (Oxford: Oxford University Press, 1995; repr. 1998), 20 [3.1].
[4] Sergius Bulgakov. Spiritual Diary, 95, [7/20.XI.1924].
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