PAUL AND A CHRISTIAN PERSPECTIVE ON SUFFERING

Mark McVann, F .S .C.

Loyola University
Chicago, Illinois

Suffering is a Pauline theme which appears in several of Paul’s

letters and in several contexts. At first blush it may seem that
Paul speaks of his sufferings almost exclusively in terms of a proof
for the validity of his apostleship. For example Paul admonishes the
Corinthians using a description of the sufferings of the apostles
fl Cor 4: 9-14) . Again, in 2 Cor 1:3-8, he speaks of his sufferings
and in Gal *+:19 Paul writes that he is in travail over the Galatians
till Christ be formed in them. Each of these passages is written
within the framework of a self-defense of Paul’s apostleship. The
first of these texts appears as the conclusion to a series of sar-
castic remarks made for the benefit of the troublemakers in Corinth.
The other passages appear within the context of a plea to Paul’s read-
ers themselves. Although the contexts in which Paul refers to his
sufferings differ, the purpose of his pointing to them seems neverthe-
less to be the same: Apostleship and suffering are the two edges of a
single sword.

Thus Paul certainly affirms that his sufferings are, in a certain

sense, a part of his credentials as an apostle. But he also sees in
them a significance apart from and beyond their being simply prized
battle scars or apostolic credentials. For Paul sees his sufferings as
intimately tied to the sufferings of Christ. As a result, ultimately
Paul’s sufferings are endowed with meaning because of the significance
that the cross has for him.

Indeed Paul understands his entire life to be life in Christ, that

is, living by Christ’s power as opposed to living his own life in dia-
logue with Christ (I-Thou) (Gal 2:20). For Paul, therefore, to live in
Christ means to embrace suffering (2 Cor 10:12) because such was the
life of Christ himself (Rom 5:6-8). By his sufferings, Paul sees him-
self as incorporated (in the radical sense of that word) into the pro-
cess of salvation initiated by Christ’s own suffering. So then,
suffering is coupled both with apostleship and also with Christian life
itself.

Several Pauline texts offer evidence for this interpretation. In

Romans, Paul speaks of suffering in a completely different context than
in the letters to the Galatians and Corinthians. Here, suffering seems

21
to be discussed as a subject in itself with no immediate reference to
a challenge to or question about Paul’s apostolic authority.^· In Rom
6:3-11, for example, Paul speaks of accepting baptism as being united
with Christ in a death like his (vs. 5). This passage implies that the
proper Christian attitude towards suffering is not that it is something
to be avoided or at least tolerated. Rather, suffering should be re-
garded as a privilege.

This also seems to be Paul’s own attitude towards his sufferings

in the peristasis catalogue of 2 Cor 6:4-10 and in the "boasting” pas-
sage in 2 Cor ll:21b-12:10. Paul is glad of his sufferings because
they deepen his life in Christ. All those things that might cause
separation from Christ serve only to bring a closer union with him.

Furthermore, in Rom 8:35-39 Paul asks his readers what can sep-
arate them from the love of Christ. He goes on in vs. 37 to suggest
that the question itself is irrelevant because we are more than con-
querors through Christ who loves us. If that is the case, as Paul de-
clares it is, then sufféring is indispensable for a Christian. More-
over, it is precious in the sight of him who loves us because, through
faith in the cross, the meaning and purpose of suffering is disclosed
in Christ. For the believer, the vision of the resurrection trans-
formed suffering from meaningless entrapment into a significance for
the present and a hope for the future (Rom 8:18). This transformation
encompasses the entire cosmos because "the whole World has been groan-
ing in travail together till now" (8:22).

Moreover in 1 Cor 4:16, and again in Gal 4:12, Paul urges his
readers to imitate him, beseeching them to become as he himself is. In
thèse texts Paul obviously is recommending himself as a model of life
in Christ. Since life in Christ entails suffering, Paul must be sug-
gesting that his readers rejoice in their weaknesses and sufferings just
as he does.

Suffering, then, permeates Paul’s letters, and it seems that many

of Paul's references to suffering result from Paul's own suffering at
news he received of evil conditions in both Galatia and Corinth. In
Romans, on the other hand, Paul reflects on his own experiences of
suffering.2

Paul's understanding of the meaning and purpose of suffering was

gained in light of the cross and the resurrection. This understanding
also came through his own suffering which for Paul seems to have been a
nearly overwhelming and certainly a constant companion. And yet, he can
rejoice in it and boast of it. Moreover, Paul was not alone during
apostolic times in his understanding of suffering. For example, the
author of the letter of James writes: "My brothers, count it as pure joy
when you are involved in every sort of trial" (Jas 1:2).

22
 Even a superficial acquaintance with the writings of the myst cs
reveals a similar attitude towards suffering on their part. In the
-mystical literature of St. Teresa of Avila and others, there are in
.numerable instances of reflection on suffering as a great blessing
For example, at one point St. Teresa says: "During the days that this
-lasted (the effects of a vision of an angel), I went about as if be
side myself. I wished to see and speak with no one but only to
cherish my pain, which was to me a greater bliss than all created
things could give to me."3 Again, Teresa, speaking of a woman who
had put aside all things for Christ only to find that he had hidden
himself from her, reflects on the incident: "Here, then, God repaid
,the great services rendered him with sorrow. And there can indeed
be no better payment, for the true meaning of it is that one is paid
with the love of God ."4‫ ־‬In a story told by Anna of Munzingen, a
sister who was dying painfully" ...said that she would not grieve; no
^".matter how long God extended her pain, she would suffer it gladly

Teresa, the woman described by Anna of Munzingen, as well as

countless others, seem like Paul, to be content with suffering for the
sake of God. Perhaps these mystics’ writings reflect an acceptance of
or agreement with Paul’s own conclusions. At least one can say that
.their conclusions are similar to his own

Many modern writers have explored the meaning of suffering. Among

the most outstanding are Frankl (Man’s Search for Meaning), Moustakas
Lonliness) , and Rilke (Letters to a Young Poet). Each of these men had(
to come to terms with their own sufferings, or at least strive to see
-meaning in them. Each of these writers evaluates suffering as potenti
al}.y positive and sees it as a necessary and valuable contribution to his
.own personal humanity

-Everyone, however, not only great saints, mystics, poets, and apos
ties, must come to terms with their weaknesses and suffering. Yet we
live in a culture which advocates avoiding any experience of pain at all
costs. Such a view seems to understimate human nature. At best, it
.expresses a theory of humanity with which the Christian cannot agree

,The Pauline view of suffering, which is certainly a Christian view

is foolishness to someone without faith in the cross and resurrection of
-Christ. Therefore it is important that Christians, and especially Chris
tian educators, present an alternative to the prevailing cultural standard
-of avoiding pain. Encouraging students to face suffering with faith pro
vides them with valuable service. This is not a matter of imposing on
students answers to questions they are not even asking. Rather, it is
because students are asking serious questions about suffering that they
should, among other viewpoints, be offered a Christian perspective on this
issue. Then they may judge its value for themselves in the light of their
own experiences,

23
 This Christian understanding of suffering has much to recommend
it. This viewpoint not only addresses the concerns of believers but
also deals with a deeply human issue in a way that is most fully
human.

Suffering is an everyday and universal human experience. Because

it is, each person must grapple with the question of its meaning. For
Christians, however, understanding suffering in the light of the cross
gives that suffering dignity, worth, and most importantly, a present
and an ultimate meaning. This at least is the conclusion of many men
and women, among whom Paul is an outstanding example, who have genuinely
experienced the curse of suffering to be in fact, a blessing.

FOOTNOTES

G. Bornkamm, Paul, trans. D.M.G. Stalker; (New York: Harper and .1

Row , 1971( 77 .

.M. Delius, "Mystic and Prophet," The Writings of Saint Paul, ed .2

Wayne Meeks; (New York: Norton Critical Editions, 1972(.

,H.A. Reinhold, (ed.), The Soul Afire (Image Books; Garden City .3
N.Y.: Doubleday , 1973( 323 .

4‫־‬. Ibid. , 317 .

Ibid .5 . , 121 .

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