The author of the book whence we got the idea for this series argues that Christianity’s unique claim is that ‘not all suffering is bad.’ I’ve already mentioned how I think this book is crap (yes, it seems you shouldn’t judge a book by its cover). I’ve come clean about disliking this book but this week it’s different. This week I find its positive treatment of suffering to be both morally repugnant- and the god implied therein- and a profound misunderstanding of the Gospel, in which Death and Sin are the enemies God battles and Christ’s cross is the ‘sacrifice to END all sacrifices.’
The author’s clumsy, tone deaf theology reminded me of an analysis that is the exact opposite in sensitivity: The Brothers Karamazov.
In it, Dostoyevsky, in the character of Ivan, rages against explanation to his devout brother and gives the best reason I’ve ever encountered for not believing in God. Better than anything in philosophy. Better than anything science can dredge up. Better than any hypocrisy or tragedy I’ve encountered in ministry.
Ivan first recounts, one after another, horrific stories of tortures suffered by children- stories Dostoyevsky ripped from the pages of newspapers- and then asks his pious brother if anything could ever justify the suffering of a single, innocent child.
What makes Ivan’s argument so challenging and unique is that he doesn’t, as you might expect, accuse God for failing to save children like those from suffering. He doesn’t argue as many atheists blandly do that if a good God existed then God would do something to prevent such evil.
Instead Ivan rejects salvation itself; namely, he rejects any salvation, any providence, any cosmic ‘plan’ that would necessitate such suffering. Ivan admits there very well could be ‘a reason for everything’ that happens under the sun; Ivan just refuses to have anything to do with such a God.
So, Ivan doesn’t so much disbelieve God as he rejects God, no matter what consequences such rejection might have for Ivan. He turns in his ticket to God’s Kingdom because he wants no part of the cost at which this Kingdom comes.
When I first read the Brothers K, Ivan’s argument, which is followed by the poem ‘The Grand Inquisitor, took my breath away. I had no answer or reply to Ivan. I was convinced he was right. I still am convinced by him.
The irony, I suspect, is that Ivan’s siding with suffering of the little ones is a view profoundly shaped by the cross. It seems to me that Ivan’s compassion for innocent suffering and disavowal of ANY explanation that justifies suffering comes closer to the crucified Christ than an avowed Christian uttering an unfeeling, unthinking platitude like ‘God has a plan for everything.’