Suffering, Coping & Prayer (PhD Edit)

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Theodicy Models

In his 1993 work, ‘Images of God and Coping with Suffering’ Vossen presents three theodicy models, which are related to the work of van der Ven and Vermeer.[1]  One, the retaliation model, that Vossen sees as relying heavily on the idea of God the supreme, omnipotent judge.[2]  Two, the plan model, where God is viewed as guiding earthly happenings according to his intentions,[3] and the emphasis is on God’s omnipotence and love for humanity.[4]  Three, the compassion model, where suffering is understood as an intrinsic aspect of finiteness and contingent occurrences.[5]  The atoning work of Christ[6] is central to this model as God is seen as showing compassion to humanity through this work, and is in solidarity with humankind.[7]  Vossen writes that the three models represent three different general assumptions about God.[8] The retaliation model is based primarily on the idea of God’s transcendence,[9] the plan model is a balance between the transcendent and immanent,[10] and the compassion model represents, for the most part, God’s immanence.[11]  Vossen’s approach is very similar to van der Ven’s with no great difference in opinion presented.[12]  Vossen’s work, like that of van der Ven and Vermeer, is largely a collaborative effort with the University of Nijmegen.  The three men have worked together and shared data.

Coping Strategies

Vossen presents three coping strategies for the problem of evil, which parallel his three theodicy models.[13]  First is the hope for removal of suffering over time.[14]  A key to this strategy is a trust in God’s sovereign intervention in matters, perhaps supernaturally, or with the help of medical science.[15]  With the first coping strategy, God is viewed by Vossen as being the supreme judge who has retaliated against sin.[16]  Vossen thinks this concept is influenced by the idea of  ‘inner-worldly causality’ where within our world wrong human actions have caused God to punish people.[17]  Second, concentration on the completion of life, realizing that God has a plan and has promised a better life in the hereafter.[18]  This concept ties into an understanding that the present suffering will ultimately work towards the sufferer’s salvation.[19]  The person in pain is being presently prepared for an eventual finalized state of salvation.[20]  Third, concentration on the loving proximity of other people in the present.[21]  This is a survival instinct, which depends on the love, care and compassion of friends and family as sharing with them in solidarity, pain and suffering.[22]  This view is dependent both on the immanent love of family and friends, as well as on the love and care of an immanent creator.[23]

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[1] Vossen (1993: 21).

[2] Vossen (1993: 21).  God can rightly judge.  Augustine (388-395)(1964: 3).  De Lubac (1965)(2000: 151-152).  His judgments are supreme.  Edwards (1731-1733)(2006: 553).

[3] Vossen (1993: 21).

[4] Vossen (1993: 21).

[5] Vossen (1993: 21).

[6] Whale (1958: 71-93).  Augustine (398-399)(1992: 178). 

[7] Vossen (1993: 21).

[8] Vossen (1993: 21).

[9] Vossen (1993: 21).  God is distant and separate from humanity.  Grenz, Guretzki, and Nordling. (1999: 115).  He is not human and in his holiness will judge humankind.

[10] Vossen (1993: 21).

[11] Vossen (1993: 21).  God shows compassion to his followers and therefore demonstrates a personal closeness.  Lewis (1996: 458-459).

[12] Vossen (1993: 21).

[13] Vossen (1993: 24-28).

[14] Vossen (1993: 24-28).

[15] Vossen (1993: 24-28).

[16] Vossen (1993: 24-28).  Augustine (388-395)(1964: 3).  Edwards (1731-1733)(2006: 553).

[17] Vossen (1993: 24-28).

[18] Vossen (1993: 24-28).

[19] Vossen (1993: 24-28).

[20] Vossen (1993: 24-28).  This a speculative metaphysical argument for the benefits of pain.  Phillips questions whether God, if he exists, would have morally sufficient reasons for allowing such evil.  Phillips (2005: 201).  Although in general terms pain could be a tool used by God for the development of believers it would be quite difficult in concrete terms to equate a person’s pain with a definitive plan of God.  This leaves room for both the theist and atheist to question God.

[21] Vossen (1993: 24-28).

[22] Vossen (1993: 24-28).

[23] Vossen (1993: 24-28).  This assumes a questionable concept of divine care.  Phillips (2005: 201).

March 25, 2013

As one that is Christian, Reformed, and Evangelical, in that order, theologically and philosophically, I do hold to the position that the atoning work and resurrection of Christ leads to salvation which will be worked through each and every individual believer (Hebrews 9, 1 Corinthians 15).

How to deal with suffering, the problem of suffering, problems of suffering, related to theodicy and the problem of evil, and problems of evil, is a related subject. To be honest, as some may have reasoned out, I have some issues with how evangelicals often typically deal with the problem of suffering or problems of suffering.

I will not deal with free will and determinism in much detail here, but as I have noted again and again a major problem would be to place too much emphasis on human free will as in taking too strong of a incompatibilist position in times of suffering, as in placing too much emphasis on human will at certain points, although not disregarding at all human will and sin from my perspective, there needs to a better understanding of God's sovereign willing/choice in all things.

I therefore favour a moderate compatibilist position, which would be soft-determinist.

Another issue is I have, and the one I wish to major on in the second half of this post is the mistake I think evangelicals often make which is to place too much emphasis on pushing unbearable sufferings off philosophically and theologically to the next life, as in Paradise (2 Corinthians 12: 4) and the future culminated Kingdom of God. That can work and be fine, if a person suffering has contentment in regard to a particular suffering, but if one does not, it really is not a good and wise strategy. A person can be correctly told that Christ suffered more spiritually than any other person ever has or will in the atonement, true enough.  Understanding atonement and resurrection is vital in Christian walk.

A person can be reminded of Paul's words:

2 Timothy 2:9-13

New American Standard Bible (NASB)

9 [a]for which I suffer hardship even to imprisonment as a criminal; but the word of God is not imprisoned. 10 For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory. 11 It is a trustworthy statement: For if we died with Him, we will also live with Him; 12 If we endure, we will also reign with Him; If we [b]deny Him, He also will deny us; 13 If we are faithless, He remains faithful, for He cannot deny Himself.

Peter's words:

1 Peter 1:3-9

New American Standard Bible (NASB)

3 Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, 5 who are protected by the power of God through faith for a salvation ready to be revealed in the last time. 6 In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various [a]trials, 7 so that the [b]proof of your faith, being more precious than gold which [c]is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; 8 and though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and [d]full of glory, 9 obtaining as the outcome of your faith the salvation of [e]your souls.

My view is God's suffering, in a Christian context for a believer does have many purposes, as the Scriptures noted and is not gratuitous.

But if one suffering does not have contentment with the suffering taking place, the lack of contentment is actually more important in dealing with the issue than the level of suffering, so in other words the level of contentment, being significant or not in a person, is more important than the level of suffering.

This is why often citing Biblical examples of suffering including, Christ and the Apostles, or persons in present life that evidently by human standards are doing worse than the sufferer will not significantly alleviate certain non-content persons suffering and not provide peace and joy to the sufferer. Realizing as noted in a previous post that peace and joy for the most part originate from God.

Satire And Theology-Thoughts on Joy and Suffering

In other words, stating 'Look at 'Bob' he has it worse off than you', is often an ineffective strategy to someone that is suffering, depressed and without contentment in a certain area.

A very good answer is in Christ with God's help in prayer is to assist finding a solution to the suffering or assist finding contentment with the suffering. This is often very difficult and may take a community effort, but to be frank, I find the other approach often an intellectual, spiritualized excuse in light of serious suffering.

If when life becomes too difficult, too many things are pushed off to Paradise and the culminated Kingdom, then seemingly for the sufferer this life can become a chore, and although this life is temporal and only represents the seeds of our everlasting life in Christ, is it still an aspect of our life in Christ and should be lived wisely with improvements being sought from within by the guidance of the Holy Spirit, from the Church community and from God. Something for all of us Christians to ponder on.

DE LUBAC, HENRI (1965)(2000)  Augustinianism and Modern Theology, Translated by Lancelot Sheppard, New York, A Herder and Herder Book: The Crossroad Publishing Company.

EDWARDS, JONATHAN (1729)(2006) Sovereignty of God, New Haven, Connecticut, Jonathan Edwards Center, Yale University. http://edwards.yale.edu/archive/documents/page?document_id=10817&search_id=&source_type=edited&pagenumber=1

EDWARDS, JONATHAN (1731-1733)(2006) Law of Nature, New Haven, Connecticut, Jonathan Edwards Center, Yale University. http://edwards.yale.edu/archive/documents/page?document_id=11207&search_id=606108&source_type=edited&pagenumber=1 

EDWARDS, JONATHAN (1754)(2006) Freedom of the Will, Flower Mound, Texas. Jonathanedwards.com.

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING  (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.

PHILLIPS, D.Z. (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press. 

PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis. 

VOSSEN, H.J.M. ERIC (1993) ‘Images of God and Coping with Suffering’, Translated by S. Ralston, in Journal of Empirical Theology, Volume 6, pp. 19-38. Kampen, The Netherlands, Journal of Empirical Theology.

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