1. Declaring the power of salvific suffering, the Apostle Paul
says: "In my flesh I complete what is lacking in Christ's afflictions for
the sake of his body, that is, the Church"(1).
These words seem to be found at the end of the long road that
winds through the suffering which forms part of the history of man and which
is illuminated by the Word of God. These words have as it were the value of a
final discovery, which is accompanied by joy. For this reason Saint Paul
writes: "Now I rejoice in my sufferings for your sake"(2). The joy
comes from the discovery of the meaning of suffering, and this discovery, even
if it is most personally shared in by Paul of Tarsus who wrote these words, is
at the same time valid for others. The Apostle shares his own discovery and
rejoices in it because of all those whom it can help—just as it helped
him—to understand the salvific meaning of suffering.
2. The theme of suffering-precisely under the aspect of this
salvific meaning-seems to fit profoundly into the context of the Holy Year of
the Redemption as an extraordinary Jubilee of the Church. And this
circumstance too clearly favours the attention it deserves during this period.
Independently of this fact, it is a universal theme that accompanies man at
every point on earth: in a certain sense it co-exists with him in the world,
and thus demands to be constantly reconsidered. Even though Paul, in the
Letter to the Romans, wrote that "the whole creation has been groaning in
travail together until now"(3), even though man knows and is close to the
sufferings of the animal world, nevertheless what we express by the word
"suffering" seems to be particularly essential to the nature of
man. It is as deep as man himself, precisely because it manifests in its
own way that depth which is proper to man, and in its own way surpasses it.
Suffering seems to belong to man's transcendence: it is one of those points in
which man is in a certain sense "destined" to go beyond himself, and
he is called to this in a mysterious way.
3. The theme of suffering in a special way demands to be faced
in the context of the Holy Year of the Redemption, and this is so, in the
first place, because the Redemption was accomplished through the
Cross of Christ, that is, through his suffering. And at the same
time, during the Holy Year of the Redemption we recall the truth expressed in
the Encyclical Redemptor Hominis: in Christ "every man becomes the
way for the Church"(4). It can be said that man in a special fashion
becomes the way for the Church when suffering enters his life. This happens,
as we know, at different moments in life, it takes place in different ways, it
assumes different dimensions; nevertheless, in whatever form, suffering seems
to be, and is, almost inseparable from man's earthly existence.
Assuming then that throughout his earthly life man walks in
one manner or another on the long path of suffering, it is precisely on this
path that the Church at all times-and perhaps especially during the Holy Year
of the Redemption-should meet man. Born of the mystery of Redemption in the
Cross of Christ, the Church has to try to meet man in a special way on
the path of his suffering. In this meeting man "becomes the way for the
Church", and this way is one of the most important ones.
4. This is the origin also of the present reflection,
precisely in the Year of the Redemption: a meditation on suffering. Human
suffering evokes compassion; it also evokes respect, and in its
own way it intimidates. For in suffering is contained the greatness of
a specific mystery. This special respect for every form of human suffering
must be set at the beginning of what will be expressed here later by the
deepest need of the heart, and also by the deep imperative of faith.
About the theme of suffering these two reasons seem to draw particularly
close to each other and to become one: the need of the heart commands us to
overcome fear, and the imperative of faith—formulated, for example, in the
words of Saint Paul quoted at the beginning—provides the content, in the
name of which and by virtue of which we dare to touch what appears in every
man so intangible: for man, in his suffering, remains an intangible mystery.
II. THE WORLD OF HUMAN SUFFERING
5. Even though in its subjective dimension, as a personal fact
contained within man's concrete and unrepeatable interior, suffering seems
almost inexpressible and not transferable, perhaps at the same time nothing
else requires as much as does suffering, in its "objective
reality",to be dealt with, meditated upon, and conceived as an
explicit problem; and that therefore basic questions be asked about it and the
answers sought. It is evident that it is not a question here merely of giving
a description of suffering. There are other criteria which go beyond the
sphere of description, and which we must introduce when we wish to penetrate
the world of human suffering.
Medicine, as the science and also the art of healing,
discovers in the vast field of human sufferings the best known area, the
one identified with greater precision and relatively more counterbalanced by
the methods of "reaction" (that is, the methods of therapy).
Nonetheless, this is only one area. The field of human suffering is much
wider, more varied, and multi-dimensional. Man suffers in different ways, ways
not always considered by medicine, not even in its most advanced
specializations. Suffering is something which is still wider than
sickness, more complex and at the same time still more deeply rooted in
humanity itself. A certain idea of this problem comes to us from the
distinction between physical suffering and moral suffering. This distinction
is based upon the double dimension of the human being and indicates the bodily
and spiritual element as the immediate or direct subject of suffering. Insofar
as the words "suffering" and "pain", can, up to a certain
degree, be used as synonyms, physical suffering is present when
"the body is hurting" in some way, whereas moral suffering is "pain
of the soul". In fact, it is a question of pain of a spiritual
nature, and not only of the "psychological" dimension of pain which
accompanies both moral and physical suffering The vastness and the many forms
of moral suffering are certainly no less in number than the forms of physical
suffering. But at the same time, moral suffering seems as it were less
identified and less reachable by therapy.
6. Sacred Scripture is a great book about suffering. Let
us quote from the books of the Old Testament a few examples of situations
which bear the signs of suffering, and above all moral suffering: the danger
of death(5), the death of one's own children(6) and, especially, the death of
the firstborn and only son(7); and then too: the lack of offspring(8),
nostalgia for the homeland(9), persecution and hostility of the
environment(10), mockery and scorn of the one who suffers(11), loneliness and
abandonment(12); and again: the remorse of conscience(13), the difficulty of
understanding why the wicked prosper and the just suffer(14), the
unfaithfulness and ingratitude of friends and neighbours(15); and finally: the
misfortunes of one's own nation(16).
In treating the human person as a psychological and
physical "whole", the Old Testament often links
"moral" sufferings with the pain of specific parts of the body: the
bones(17), kidneys(18), liver(19), viscera(20), heart(21). In fact one cannot
deny that moral sufferings have a "physical" or somatic element, and
that they are often reflected in the state of the entire organism.
7. As we see from the examples quoted, we find in Sacred
Scripture an extensive list of variously painful situations for man. This
varied list certainly does not exhaust all that has been said and constantly
repeated on the theme of suffering by the book of the history of man (this
is rather an "unwritten book"), and even more by the book of the
history of humanity, read through the history of every human individual.
It can be said that man suffers whenever he experiences any
kind of evil. In the vocabulary of the Old Testament, suffering and
evil are identified with each other. In fact, that vocabulary did not have a
specific word to indicate "suffering". Thus it defined as "
evil" everything that was suffering(22). Only the Greek language, and
together with it the New Testament (and the Greek translations of the Old
Testament), use the verb "pascw." "I
am affected by .... I experience a feeling, I suffer"; and, thanks to
this verb, suffering is no longer directly identifiable with (objective) evil,
but expresses a situation in which man experiences evil and in doing so
becomes the subject of suffering. Suffering has indeed both a subjective
and a passive character (from "patior"). Even when man brings
suffering on himself, when he is its cause, this suffering remains something
passive in its metaphysical essence.
This does not however mean that suffering in the psychological
sense is not marked by a specific "activity". This is in fact
that multiple and subjectively differentiated "activity" of pain,
sadness, disappointment, discouragement or even despair, according to the
intensity of the suffering subject and his or her specific sensitivity. In the
midst of what constitutes the psychological form of suffering there is always an
experience of evil, which causes the individual to suffer.
Thus the reality of suffering prompts the question about the
essence of evil: what is evil?
This questions seems, in a certain sense, inseparable from the
theme of suffering. The Christian response to it is different, for example,
from the one given by certain cultural and religious traditions which hold
that existence is an evil from which one needs to be liberated. Christianity
proclaims the essential good of existence and the good of that which
exists, acknowledges the goodness of the Creator and proclaims the good of
creatures. Man suffers on account of evil, which is a certain lack, limitation
or distortion of good. We could say that man suffers because of a good in
which he does not share, from which in a certain sense he is cut off, or of
which he has deprived himself. He particularly suffers when he a
ought"—in the normal order of things—to have a share in this good and
does not have it.
Thus, in the Christian view, the reality of suffering is
explained through evil, which always, in some way, refers to a good.
8. In itself human suffering constitutes as it were a specific
"world" which exists together with man, which appears in him
and passes, and sometimes does not pass, but which consolidates itself and
becomes deeply rooted in him. This world of suffering, divided into many, very
many subjects, exists as it were "in dispersion". Every
individual, through personal suffering, constitutes not only a small part of
that a world", but at the same time" that world" is present in
him as a finite and unrepeatable entity. Parallel with this, however, is the
interhuman and social dimension. The world of suffering possesses as it were
its own solidarity. People who suffer become similar to one another
through the analogy of their situation, the trial of their destiny, or through
their need for understanding and care, and perhaps above all through the
persistent question of the meaning of suffering. Thus, although the world of
suffering exists "in dispersion", at the same time it contains
within itself a. singular challenge to communion and solidarity. We
shall also try to follow this appeal in the present reflection.
Considering the world of suffering in its personal and at the
same time collective meaning, one cannot fail to notice the fact that this
world, at some periods of time and in some eras of human existence, as it
were becomes particularly concentrated. This happens, for example, in
cases of natural disasters, epidemics, catastrophes, upheavals and various
social scourges: one thinks, for example, of a bad harvest and connected with
it—or with various other causes—the scourge of famine.
One thinks, finally, of war. I speak of this in a particular
way. I speak of the last two World Wars, the second of which brought with it a
much greater harvest of death and a much heavier burden of human sufferings.
The second half of our century, in its turn, brings with it—as
though in proportion to the mistakes and transgressions of our
contemporary civilization—such a horrible threat of nuclear war that we
cannot think of this period except in terms of an incomparable accumulation
of sufferings, even to the possible self-destruction of humanity. In this
way, that world of suffering which in brief has its subject in each human
being, seems in our age to be transformed—perhaps more than at any other
moment—into a special "world": the world which as never before has
been transformed by progress through man's work and, at the same time, is as
never before in danger because of man's mistakes and offences.
III. THE QUEST FOR AN ANSWER TO THE QUESTION OF THE
MEANING OF SUFFERING
9. Within each form of suffering endured by man, and at the
same time at the basis of the whole world of suffering, there inevitably
arises the question: why? It is a question about the cause, the reason,
and equally, about the purpose of suffering, and, in brief, a question about
its meaning. Not only does it accompany human suffering, but it seems even to
determine its human content, what makes suffering precisely human suffering.
It is obvious that pain, especially physical pain, is
widespread in the animal world. But only the suffering human being knows that
he is suffering and wonders why; and he suffers in a humanly speaking still
deeper way if he does not find a satisfactory answer. This is a difficult
question, just as is a question closely akin to it, the question of evil.
Why does evil exist? Why is there evil in the world? When we put the question
in this way, we are always, at least to a certain extent, asking a question
about suffering too.
Both questions are difficult, when an individual puts them to
another individual, when people put them to other people, as also when man puts
them to God. For man does not put this question to the world, even though
it is from the world that suffering often comes to him, but he puts it to God
as the Creator and Lord of the world. And it is well known that concerning
this question there not only arise many frustrations and conflicts in the
relations of man with God, but it also happens that people reach the point of
actually denying God. For, whereas the existence of the world opens as
it were the eyes of the human soul to the existence of God, to his wisdom,
power and greatness, evil and suffering seem to obscure this image, sometimes
in a radicai way, especially in the daily drama of so many cases of undeserved
suffering and of so many faults without proper punishment. So this
circumstance shows—perhaps more than any other—the importance of the
question of the meaning of suffering; it also shows how much care must be
taken both in dealing with the question itself and with all possible answers
10. Man can put this question to God with all the emotion of
his heart and with his mind full of dismay and anxiety; and God expects the
question and listens to it, as we see in the Revelation of the Old Testament.
In the Book of Job the question has found its most vivid expression.
The story of this just man, who without any fault of his own
is tried by innumerable sufferings, is well known. He loses his possessions,
his sons and daughters, and finally he himself is afficted by a grave
sickness. In this horrible situation three old acquaintances come to his
house, and each one in his own way tries to convince him that since he has
been struck down by such varied and terrible sufferings, he must have done
something seriously wrong. For suffering—they say—always strikes a man
as punishment for a crime; it is sent by the absolutely just God and finds its
reason in the order of justice. It can be said that Job's old friends wish not
only to convince him of the moral justice of the evil, but in a certain
sense they attempt to justify to themselves the moral meaning of
suffering. In their eyes suffering can have a meaning only as a punishment for
sin, therefore only on the level of God's justice, who repays good with good
and evil with evil.
The point of reference in this case is the doctrine expressed
in other Old Testament writings which show us suffering as punishment
inflicted by God for human sins. The God of Revelation is the Lawgiver and
Judge to a degree that no temporal authority can see. For the God of
Revelation is first of all the Creator, from whom comes, together with
existence, the essential good of creation. Therefore, the conscious and free
violation of this good by man is not only a transgression of the law but at
the same time an offence against the Creator, who is the first Lawgiver. Such
a transgression has the character of sin, according to the exact meaning of
this word, namely the biblical and theological one. Corresponding to the
moral evil of sin is punishment, which guarantees the moral order in the
same transcendent sense in whick this order is laid down by the will of the
Creator and Supreme Lawgiver. From this there also derives one of the
fundamental truths of religious faith, equally based upon Revelation, namely
that God is a just judge, who rewards good and punishes evil: "For thou art
just in all that thou hast done to us, and all thy works are true and thy
ways right, and all thy judgments are truth. Thou hast executed true judgments
in all that thou hast brought upon us... for in truth and justice thou hast
brought all this upon us because of our sins"(23).
The opinion expressed by Job's friends manifests a conviction
also found in the moral conscience of humanity: the objective moral order
demands punishment for transgression, sin and crime. From this point of view,
suffering appears as a "justified evil". The conviction of those who
explain suffering as a punishment for sin finds support in the order of
justice, and this corresponds to the conviction expressed by one of Job's
friends: "As I have seen, those who plough iniquity and sow trouble reap
11. Job however challenges the truth of the principle that
identifies suffering with punishment for sin. And he does this on the basis of
his own opinion. For he is aware that he has not deserved such punishment, and
in fact he speaks of the good that he has done during his life. In the end,
God himself reproves Job's friends for their accusations and recognizes that
Job is not guilty. His suffering is the suffering of someone who is innocent
and it must be accepted as a mystery, which the individual is unable to
penetrate completely by his own intelligence.
The Book of Job does not violate the foundations of the
transcendent moral order, based upon justice, as they are set forth by the
whole of Revelation, in both the Old and the New Covenants. At the same time,
however, this Book shows with all firmness that the principles of this order
cannot be applied in an exclusive and superficial way. While it is true that
suffering has a meaning as punishment, when it is connected with a fault, it
is not true that all suffering is a consequence of a fault and has the
nature of a punishment. The figure of the just man Job is a special proof
of this in the Old Testament. Revelation, which is the word of God himself,
with complete frankness presents the problem of the suffering of an innocent
man: suffering without guilt. Job has not been punished, there was no reason
for inflicting a punishment on him, even if he has been subjected to a
grievous trial. From the introduction of the Book it is apparent that God
permitted this testing as a result of Satan's provocation. For Satan had
challenged before the Lord the righteousness of Job: "Does Job fear God
for nought? ... Thou hast blessed the work of his hands, and his possessions
have increased in the land. But put forth thy hand now, and touch all that he
has, and he will curse thee to thy face"(25). And if the Lord consents to
test Job with suffering, he does it to demonstrate the latter's
righteousness. The suffering has the nature of a test.
The Book of Job is not the last word on this subject in
Revelation. In a certain way it is a foretelling of the Passion of Christ. But
already in itself it is sufficient argument why the answer to the
question about the meaning of suffering is not to be unreservedly linked to
the moral order, based on justice alone. While such an answer has a
fundamental and transcendent reason and validity, at the same time it is seen
to be not only unsatisfactory in cases similar to the suffering of the just
man Job, but it even seems to trivialize and impoverish the concept of
justice which we encounter in Revelation.
12. The Book of Job poses in an extremely acute way the
question of the "why" of suffering; it also shows that suffering
strikes the innocent, but it does not yet give the solution to the probIem.
Already in the Old Testament we note an orientation that
begins to go beyond the concept according to which suffering has a meaning
only as a punishment for sin, insofar as it emphasizes at the same time the
educational value of suffering as a punishment. Thus in the sufferings
inflicted by God upon the Chosen People there is included an invitation of his
mercy, which corrects in order to lead to conversion: "... these
punishments were designed not to destroy but to discipline our
Thus the personal dimension of punishment is affirmed.
According to this dimension, punishment has a meaning not only because it
serves to repay the objective evil of the transgression with another
evil, but first and foremost because it creates the possibility of rebuilding
goodness in the subject who suffers.
This is an extremely important aspect of suffering. It is
profoundly rooted in the entire Revelation of the Old and above all the New
Covenant. Suffering must serve for conversion, that is, for the
rebuilding of goodness in the subject, who can recognize the divine mercy
in this call to repentance. The purpose of penance is to overcome evil, which
under different forms lies dormant in man. Its purpose is also to strengthen
goodness both in man himself and in his relationships with others and
especially with God.
13. But in order to perceive the true answer to the
"why" af suffering, we must look to the revelation of divine love,
the ultimate source of the meaning of everything that exists. Love is also the
richest source of the meaning of suffering, which always remains a mystery: we
are conscious of the insufficiency and inadequacy of our explanations. Christ
causes us to enter into the mystery and to discover the "why" of
suffering, as far as we are capable of grasping the sublimity of divine love.
In order to discover the profound meaning of suffering,
following the revealed word of God, we must open ourselves wide to the human
subject in his manifold potentiality. We must above all accept the light of
Revelation not only insofar as it expresses the transcendent order of justice
but also insofar as it illuminates this order with Love, as the definitive
source of everything that exists. Love is: also the fullest source of the
answer to the question of the meaning of suffering. This answer has been given
by God to man in the Cross of Jesus Christ.
IV. JESUS CHRIST SUFFERING CONQUERED BY LOVE
14. "For God so loved the world that he gave his only
Son, that whoever believes in him should not perish but have eternal
life"(27). These words, spoken by Christ in his conversation with
Nicodemus, introduce us into the very heart of God's salvific work. They
also express the very essence of Christian soteriology, that is, of the
theology of salvation. Salvation means liberation from evil, and for this
reason it is closely bound up with the problem of suffering. According to the
words spoken to Nicodemus, God gives his Son to "the world" to free
man from evil, which bears within itself the definitive and absolute
perspective on suffering. At the same time, the very word "gives"
("gave") indicates that this liberation must be achieved by the
only-begotten Son through his own suffering. And in this, love is manifested,
the infinite love both of that only-begotten Son and of the Father who for
this reason "gives" his Son. This is love for man, love for the
"world": it is salvific love.
We here find ourselves—and we must clearly realize this in
our shared reflection on this problem—faced with a completely new dimension
of our theme. It is a different dimension from the one which was determined
and, in a certain sense, concluded the search for the meaning of suffering
within the limite of justice. This is the dimension of Redemption, to
which in the Old Testament, at least in the Vulgate text, the words of the
just man Job already seem to refer: "For I know that my Redeemer lives,
and at last... I shall see God..."(28). Whereas our consideration has so
far concentrated primarily and in a certain sense exclusively on suffering in
its multiple temporal dimension (as also the sufferings of the just man Job),
the words quoted above from Jesus' conversation with Nicodemus refer to suffering
in its fundamental and definitive meaning. God gives his only-begotten Son
so that man "should not perish" and the meaning of these words
" should not perish" is precisely specified by the words that
follow: "but have eternal life".
Man " perishes" when he loses "eternal
life". The opposite of salvation is not, therefore, only temporal
suffering, any kind of suffering, but the definitive suffering: the loss of
eternal life, being rejected by God, damnation. The only-begotten Son was
given to humanity primarily to protect man against this definitive evil and
against definitive suffering. In his salvific mission, the Son must
therefore strike evil right at its transcendental roots from which it develops
in human history. These transcendental roots of evil are grounded in sin and
death: for they are at the basis of the loss of eternai life. The mission of
the only-begotten Son consists in conquering sin and death. He conquers
sin by his obedience unto death, and he overcomes death by his Resurrection.
15. When one says that Christ by his mission strikes at evil
at its very roots, we have in mind not only evil and definitive,
eschatological suffering (so that man "should not perish, but have
eternal life"), but also—at least indirectly toil and suffering in
their temporal and historical dimension. For evil remains bound to sin
and death. And even if we must use great caution in judging man's suffering as
a consequence of concrete sins (this is shown precisely by the example of the
just man Job), nevertheless suffering cannot be divorced from the sin of the
beginnings, from what Saint John calls "the sin of the world"(29), from
the sinful background of the personal actions and social processes in
human history. Though it is not licit to apply here the narrow criterion of
direct dependance (as Job's three friends did), it is equally true that one
cannot reject the criterion that, at the basis of human suffering, there is a
complex involvement with sin.
It is the same when we deal with death. It is often
awaited even as a liberation from the suffering of this life. At the same
time, it is not possible to ignore the fact that it constitutes as it were a
definitive summing-up of the destructive work both in the bodily organism and
in the psyche. But death primarily involves tbe dissolution of the
entire psychophysical personality of man. The soul survives and subsists
separated from the body, while the body is subjected to gradual decomposition
according to the words of the Lord God, pronounced after the sin committed by
man at the beginning of his earthly history: "You are dust and to dust
you shall return"(30). Therefore, even if death is not a form of
suffering in the temporal sense of the word, even if in a certain way it
is beyond all forms of suffering, at the same time the evil which the
human being experiences in death has a definitive and total character. By his
salvific work, the only-begotten Son liberates man from sin and death. First
of all he blots out from human history the dominion of sin, which
took root under the influence of the evil Spirit, beginning with Original Sin,
and then he gives man the possibility of living in Sanctifying Grace. In the
wake of his victory over sin, he also takes away the dominion of death, by
his Resurrection beginning the process of the future resurrection of the body.
Both are essential conditions of "eternal life", that is of man's
definitive happiness in union with God; this means, for the saved, that in the
eschatological perspective suffering is totally blotted out.
As a result of Christ's salvific work, man exists on earth with
the hope of eternal life and holiness. And even though the victory over
sin and death achieved by Christ in his Cross and Resurrection does not
abolish temporal suffering from human life, nor free from suffering the whole
historical dimension of human existence, it nevertheless throws a new light
upon this dimension and upon every suffering: the light of salvation. This
is the light of the Gospel, that is, of the Good News. At the heart of this
light is the truth expounded in the conversation with Nicodemus: "For God
so loved the world that he gave his only Son"(31). This truth radically
changes the picture of man's history and his earthly situation: in spite of
the sin that took root in this history both as an original inheritance and as
the "sin of the world" and as the sum of personal sins, God the
Father has loved the only-begotten Son, that is, he loves him in a lasting
way; and then in time, precisely through this allsurpassing love, he
"gives" this Son, that he may strike at the very roots of human evil
and thus draw close in a salvific way to the whole world of suffering in which
16. In his messianic activity in the midst of Israel, Christ
drew increasingly closer to the world of human suffering. "He went
about doing good"(32), and his actions concerned primarily those who were
suffering and seeking help. He healed the sick, consoled the afflicted, fed
the hungry, freed people from deafness, from blindness, from leprosy, from the
devil and from various physical disabilities, three times he restored the dead
to life. He was sensitive to every human suffering, whether of the body or of
the soul. And at the same time he taught, and at the heart of his teaching
there are the eight beatitudes, which are addressed to people tried by
various sufferings in their temporal life. These are "the poor in
spirit" and "the afflicted" and "those who hunger and
thirst for justice" and those who are "persecuted for justice
sake", when they insult them, persecute them and speak falsely every kind
of evil against them for the sake of Christ...(33). Thus according to Matthew;
Luke mentions explicitly those "who hunger now"(34).
At any rate, Christ drew close above all to the world of human
suffering through the fact of having taken this suffering upon his very
self. During his public activity, he experienced not only fatigue,
homelessness, misunderstanding even on the part of those closest to him, but,
more than anything, he became progressively more and more isolated and
encircled by hostility and the preparations for putting him to death. Christ
is aware of this, and often speaks to his disciples of the sufferings and
death that await him: "Behold, we are going up to Jerusalem; and the Son
of man will be delivered to the chief priests and the scribes, and they
will condemn him to death and deliver him to the Gentiles; and they will mock
him, and spit upon him, and scourge him, and kill him; and after three days he
will rise"(35). Christ goes towards his Passion and death with full
awareness of the mission that he has to fulfil precisely in this way.
Precisely by means of this suffering he must bring it about "that
man should not perish, but have eternai life". Precisely by means of his
Cross he must strike at the roots of evil, planted in the history of man and
in human souls. Precisely by means of his Cross he must accomplish the work
of salvation. This work, in the plan of eternal Love, has a redemptive
And therefore Christ severely reproves Peter when the latter
wants to make him abandon the thoughts of suffering and of death on the
Cross(36). And when, during his arrest in Gethsemane, the same Peter tries to
defend him with the sword, Christ says, " Put your sword back into its
place... But how then should the scriptures be fulfilled, that it must
be so?(37)". And he also says, "Shall I not drink the cup which
the Father has given me?"(38). This response, like others that
reappear in different points of the Gospel, shows how profoundly Christ was
imbued by the thought that he had already expressed in the conversation with
Nicodemus: "For God so loved the world that he gave his only Son, that
whoever believes in him should not perish but have eternal life"(39).
Christ goes toward his own suffering, aware of its saving power; he goes
forward in obedience to the Father, but primarily he is united to the
Father in this love with which he has loved the world and man in the
world. And for this reason Saint Paul will write of Christ: "He loved me
and gave himself for me"(40).
17. The Scriptures had to be fulfilled. There were many
messianic texts in the Old Testament vvhich foreshadowed the sufferings of the
future Anointed One of God. Among all these, particularly touching is the one
which is commonly called the Fourth Song of the Suffering Servant, in
the Book of Isaiah. The Prophet, who has rightly been called "the Fifth
Evangelist", presents in this Song an image of the sufferings of the
Servant with a realism as acute as if he were seeing them with his own eyes:
the eyes of the body and of the spirit. In the light of the verses of Isaiah,
the Passion of Christ becomes almost more expressive and touching than in the
descriptions of the Evangelists themselves. Behold, the true Man of Sorrows
presents himself before us:
"He had no form or comeliness that we should look
at him, and no beauty that we should desire him.
He was despised and rejected by men;
a man of sorrows, and acquainted with grief;
and as one from whom men hide their faces
he was despised, and we esteemed him not.
Surely he has borne our griefs and carried our sorrows;
yet we esteemed him stricken, smitten by God, and afflicted.
But he was wounded for our transgressions,
he was bruised for our iniquities;
upon him was the chastisement that made us whole,
and with his stripes we are healed.
All we like sheep have gone astray
we have turned every one to his own way;
and the Lord has laid on him the iniquity of us all"(41).
The Song of the Suffering Servant contains a description in
which it is possible, in a certain sense, to identify the stages of Christ's
Passion in their various details: the arrest, the humiliation, the blows, the
spitting, the contempt for the prisoner, the unjust sentence, and then the
scourging, the crowning with thorns and the mocking, the carrying of the
Cross, the crucifixion and the agony.
Even more than this description of the Passion, what strikes
us in the words of the Prophet is the depth of Christ's sacrifice. Behold,
He, though innocent, takes upon himself the sufferings of all people, because
he takes upon himself the sins of all. "The Lord has laid on him the
iniquity of us all": all human sin in its breadth and depth
becomes the true cause of the Redeemer's suffering. If the suffering "is
measured" by the evil suffered, then the words of the Prophet enable us
to understand the extent of this evil and suffering with which Christ
burdened himself. It can be said that this is "substitutive"
suffering; but above all it is "redemptive". The Man of Sorrows of
that prophecy is truly that "Lamb of God who takes away the sin of the
world"(42). In his suffering, sins are cancelled out precisely because he
alone as the only-begotten Son could take them upon himself, accept them with
that love for the Father which overcomes the evil of every sin; in a
certain sense he annihilates this evil in the spiritual space of the
relationship between God and humanity, and fills this space with good.
Here we touch upon the duality of nature of a single personal
subject of redemptive suffering.
He who by his Passion and death on the Cross brings about the
Redemption is the only-begotten Son whom God "gave". And at the same
time this Son who is consubstantial with the Father suffers as a man. His
suffering has human dimensions; it also has unique in the history of
humanity—a depth and intensity which, while being human, can also be an
incomparable depth and intensity of suffering, insofar as the man who suffers
is in person the only-begotten Son himself: " God from God".
Therefore, only he—the only-begotten Son—is capable of embracing the
measure of evil contained in the sin of man: in every sin and in
"total" sin, according to the dimensions of the historical existence
of humanity on earth.
18. It can be said that the above considerations now brings us
directly to Gethsemane and Golgotha, where the Song of the Suffering Servant,
contained in the Book of Isaiah, was fulfilled. But before going there, let us
read the next verses of the Song, which give a prophetic anticipation of the
Passion at Gethsemane and Golgotha. The Suffering Servant—and this in its
turn is essential for an analysis of Christ's Passion—takes on himself those
sufferings which were spoken of, in a totally voluntary way:
"He was oppressed, and he was afflicted,
yet he opened not his mouth;
like a lamb that is led to the slaughter,
and like a sheep that before its shearers is dumb,
so he opened not his mouth.
By oppression and judgment he was taken away;
and as for his generation, who considered that
he was cut off out of the land of the living,
stricken for the transgression of my people?
And they made his grave with the wicked
and with a rich man in his death,
although he had done no violence,
and there was no deceit in his mouth"(43).
Christ suffers voluntarily and suffers innocently. With
his suffering he accepts that question which—posed by people many
times—has been expressed, in a certain sense, in a radical way by the Book
of Job. Christ, however, not only carries with himself the same question (and
this in an even more radical way, for he is not only a man like Job but the
only-begotten Son of God), but he also carries the greatest possible answer
to this question. One can say that this answer emerges from the very
master of which the question is made up. Christ gives the answer to the
question about suffering and the meaning of suffering not only by his
teaching, that is by the Good News, but most of all by his own suffering,
which is integrated with this teaching of the Good News in an organic and
indissoluble way. And this is the final, definitive word of this teaching:
"the word of the Cross", as Saint Paul one day will say(44).
This "word of the Cross" completes with a definitive
reality the image of the ancient prophecy. Many episodes, many discourses
during Christ's public teaching bear witness to the way in which from the
beginning he accepts this suffering which is the will of the Father for the
salvation of the world. However, the prayer in Gethsemane becomes a
definitive point here. The words: "My Father, if it be possible, let this
cup pass from me; nevertheless, not as I will, but as thou wilt"(45), and
later: "My Father, if this cannot pass unless I drink it, thy will be
done"(46), have a manifold eloquence. They prove the truth of that love
which the only-begotten Son gives to the Father in his obedience. At the same
time, they attest to the truth of his suffering. The words of that prayer of
Christ in Gethsemane prove the truth of love through the truth of
suffering. Christ's words confirm with all simplicity this human truth of
suffering, to its very depths: suffering is the undergoing of evil before
which man shudders. He says: let it pass from me", just as Christ says in
His words also attest to this unique and incomparable depth
and intensity of suffering which only the man who is the only-begotten Son
could experience; they attest to that depth and intensity which the
prophetic words quoted above in their own way help us to understand. Not of
course completely (for this we would have to penetrate the divine-human
mystery of the subject), but at least they help us to understand that
difference (and at the same time the similarity) which exists between every
possible form of human suffering and the suffering of the God-man. Gethsemane
is the place where precisely this suffering, in all the truth expressed by the
Prophet concerning the evil experienced in it, is revealed as it were
definitively before the eyes of Christ's soul.
After the words in Gethsemane come the words uttered on
Golgotha, words which bear witness to this depth—unique in the history of
the world—of the evil of the suffering experienced. When Christ says:
"My God, My God, why have you abandoned me?", his words are not only
an expression of that abandonment which many times found expression in the Old
Testament, especially in the Psalms and in particular in that Psalm 22 
from which come the words quoted(47). One can say that these words on
abandonment are born at the level of that inseparable union of the Son with
the Father, and are born because the Father "laid on him the iniquity of
us all"(48). They also foreshadow the words of Saint Paul: "For our
sake he made him to be sin who knew no sin"(49). Together with this
horrible weight, encompassing the "entire" evil of the turning
away from God which is contained in sin, Christ, through the divine
depth of his filial union with the Father, perceives in a humanly
inexpressible way this suffering which is the separation, the rejection
by the Father, the estrangement from God. But precisely through this
suffering he accomplishes the Redemption, and can say as he breathes his last:
"It is finished"(50).
One can also say that the Scripture has been fulfilled, that
these words of the Song of the Suffering Servant have been definitively
accomplished: "it was the will of the Lord to bruise him"(51). Human
suffering has reached its culmination in the Passion of Christ. And at the
same time it has entered into a completely new dimension and a new order: it
has been linked to love, to that love of which Christ spoke to Nicodemus,
to that love which creates good, drawing it out by means of suffering, just as
the supreme good of the Redemption of the world was drawn from the Cross of
Christ, and from that Cross constantly takes its beginning. The Cross of
Christ has become a source from which flow rivers of living water(52). In it
we must also pose anew the question about the meaning of suffering, and read
in it, to its very depths, the answer to this question.
V. SHARERS IN THE SUFFERING OF CHRIST
19. The same Song of the Suffering Servant in the Book of
Isaiah leads us, through the following verses, precisely in the direction of
this question and answer:
"When he makes himself an offering for sin,
he shall see his offspring,
he shall prolong his days;
the will of the Lord shall prosper in his hand;
he shall see the fruit of the travail of his soul
and be satisfied;
by his knowledge shall the righteous one, my servant.
make many to be accounted righteous;
and he shall bear their iniquities.
Therefore I will divide him a portion with the great,
and he shall divide the spoil with the strong;
because he poured out his soul to death,
and was numbered with the transgressors;
yet he bore the sin of many,
and made intercession for the transgressors".
One can say that with the Passion of Christ all human
suffering has found itself in a new situation. And it is as though Job has
foreseen this when he said: "I know that my Redeemer lives ...", and
as though he had directed towards it his own suffering, which without the
Redemption could not have revealed to him the fullness of its meaning.
In the Cross of Christ not only is the Redemption accomplished
through suffering, but also human suffering itself has been redeemed.
Christ,—without any fault of his own—took on himself "the total evil
of sin". The experience of this evil determined the incomparable extent
of Christ's suffering, which became the price of the Redemption. The
Song of the Suffering Servant in Isaiah speaks of this. In later times, the
witnesses of the New Covenant, sealed in the Blood of Christ, will speak of
These are the words of the Apostle Peter in his First Letter:
"You know that you were ransomed from the futile ways inherited from your
fathers, not with the perishable things such as silver or gold, but with
the precious blood of Christ, like that of a lamb without blemish or
And the Apostle Paul in the Letter to the Galatians will say:
"He gave himself for our sins to deliver us from the present evil
age"(56), and in the First Letter to the Corinthians: "You were
bought with a price. So glorify God in your body "(57).
With these and similar words the witnesses of the New Covenant
speak of the greatness of the Redemption, accomplished through the suffering
of Christ. The Redeemer suffered in place of man and for man. Every man has his
own share in the Redemption. Each one is also called to share in that
suffering through which the Redemption was accomplished. He is called to
share in that suffering through which all human suffering has also been
redeemed. In bringing about the Redemption through suffering, Christ has also
raised human suffering to the level of the Redemption. Thus each man,
in his suffering, can also become a sharer in the redemptive suffering of
20. The texts of the New Testament express this concept in
many places. In the Second Letter to the Corinthians the Apostle writes:
"We are afflicted in every way, but not crushed; perplexed, but not
driven to despair; persecuted, but not forsaken; struck down, but not
destroyed; always carrying in the body the death of Jesus, so that the
life of Jesus may also be manifested in our bodies. For while we live we are
always being given up to death for Jesus' sake, so that the life of
Jesus may be manifested in our mortal flesh .... knowing that he who raised
the Lord Jesus will raise us also with Jesus"(58).
Saint Paul speaks of various sufferings and, in particular, of
those in which the first Christians became sharers "for the sake of
Christ ". These sufferings enable the recipients of that Letter to share
in the work of the Redemption, accomplished through the suffering and death of
the Redeemer. The eloquence of the Cross and death is, however,
completed by the eloquence of the Resurrection. Man finds in the
Resurrection a completely new light, which helps him to go forward through the
thick darkness of humiliations, doubts, hopelessness and persecution.
Therefore the Apostle will also write in the Second Letter to the Corinthians:
"For as we share abundantly in Christ's sufferings, so through
Christ we share abundantly in comfort too"(59). Elsewhere he addresses to
his recipients words of encouragement: "May the Lord direct your hearts
to the love of God and to the steadfastness of Christ"(60). And in the
Letter to the Romans he writes: "I appeal to you therefore,
brethren, by the mercies of God, to present your bodies as a living
sacrifice, holy and acceptable to God, which is your spiritual
The very participation in Christ's suffering finds, in these
apostolic expressions, as it were a twofold dimension. If one becomes a sharer
in the sufferings of Christ, this happens because Christ has opened his
suffering to man, because he himself in his redemptive suffering has
become, in a certain sense, a sharer in all human sufferings. Man, discovering
through faith the redemptive suffering of Christ, also discovers in it his own
sufferings; he rediscovers them, through faith, enriched with a new
content and new meaning.
This discovery caused Saint Paul to write particularly strong
words in the Letter to the Galatians: "I have been crucified with Christ,
it is no longer I who live, but Christ who lives in me: and the life I now
live in the flesh I live by faith in the Son of God, who loved me and gave
himself for me"(62). Faith enables the author of these words to know that
love which led Christ to the Cross. And if he loved us in this way, suffering
and dying, then with this suffering and death of his he lives in the one
whom he loved in this way; he lives in the man: in Paul. And living in
him-to the degree that Paul, conscious of this through faith, responds to his
love with love-Christ also becomes in a particular way united to the man, to
Paul, through the Cross. This union caused Paul to write, in the same
Letter to the Galatians, other words as well, no less strong: "But far be
it from me to glory except in the Cross of our Lord Jesus
Christ, by which the world has been crucified to me, and I to the
21. The Cross of Christ throws salvific light, in a most
penetrating way, on man's life and in particular on his suffering. For through
faith the Cross reaches man together with the Resurrection: the mystery
of the Passion is contained in the Paschal Mystery. The witnesses of Christ's
Passion are at the same time witnesses of his Resurrection. Paul writes:
"That I may know him (Christ) and the power of his Resurrection, and may
share his sufferings, becoming like him in his death, that if possible I may
attain the resurrection from the dead"(64). Truly, the Apostle first
experienced the "power of the Resurrection" of Christ, on the road
to Damascus, and only later, in this paschal light, reached that "
sharing in his sufferings" of which he speaks, for example, in the Letter
to the Galatians. The path of Paul is clearly paschal: sharing in the Cross
of Christ comes about through the experience of the Risen One, therefore
through a special sharing in the Resurrection. Thus, even in the Apostle's
expressions on the subject of suffering there so often appears the motif of
glory, which finds its beginning in Christ's Cross.
The witnesses of the Cross and Resurrection were convinced
that "through many tribulations we must enter the Kingdom of
God"(65). And Paul, writing to the Thessalonians, says this: "We
ourselves boast of you... for your steadfastness and faith in all your
persecutions and in the afflictions which you are enduring. This is evidence
of the righteous judgment of God, that you may be made worthy of the
Kingdom of God, for which you are suffering"(66). Thus to share in
the sufferings of Christ is, at the same time, to suffer for the Kingdom of
God. In the eyes of the just God, before his judgment, those who share in the
suffering of Christ become worthy of this Kingdom. Through their sufferings,
in a certain sense they repay the infinite price of the Passion and death of
Christ, which became the price of our Redemption: at this price the Kingdom of
God has been consolidated anew in human history, becoming the definitive
prospect of man's earthly existence. Christ has led us into this Kingdom
through his suffering. And also through suffering those surrounded by the
mystery of Christ's Redemption become mature enough to enter this
22. To the prospect of the Kingdom of God is linked hope in
that glory which has its beginning in the Cross of Christ. The Resurrection
revealed this glory—eschatological glory—which, in the Cross of Christ,
was completely obscured by the immensity of suffering. Those who share in the
sufferings of Christ are also called, through their own sufferings, to share
in glory. Paul expresses this in various places. To the Romans he
writes: " We are ... fellow heirs with Christ, provided we suffer with
him in order that we may also be glorified with him. I consider that the
sufferings of this present time are not worth comparing with the glory that is
to be revealed in us"(67). In the Second Letter to the Corinthians we
read: "For this slight momentary affliction is preparing for us an
eternal weight of glory beyond all comparison, because we look not to the
things that are seen but to things that are unseen"(68). The Apostle
Peter will express this truth in the following words of his First Letter:
"But rejoice in so far as you share Christ's sufferings, that you may
also rejoice and be glad when his glory is revealed "(69).
The motif of suffering and glory has a strictly
evangelica! characteristic, which becomes clear by reference to the Cross and
the Resurrection. The Resurrection became, first of all, the manifestation of
glory, which corresponds to Christ's being lifted up through the Cross. If, in
fact, the Cross was to human eyes Christ's emptying of himself, at the
same time it was in the eyes of God his being lifted up. On the Cross,
Christ attained and fully accomplished his mission: by fulfilling the will of
the Father, he at the same time fully realized himself. In weakness he
manifested his power, and in humiliation he manifested all his
messianic greatness. Are not all the words he uttered during his agony on
Golgotha a proof of this greatness, and especially his words concerning the
perpetrators of his crucifixion: "Father, forgive them for they know not
what they do"(70)? To those who share in Christ's sufferings these words
present themselves with the power of a supreme example. Suffering is also an
invitation to manifest the moral greatness of man, his spiritual maturity. Proof
of this has been given, down through the generations, by the martyrs and
confessors of Christ, faithful to the words: "And do not fear those who
kill the body, but cannot kill the soul .
Christ's Resurrection has revealed "the glory of the
future age" and, at the same time, has confirmed "the boast of the
Cross": the glory that is hidden in the very suffering of Christ and
which has been and is often mirrored in human suffering, as an expression of
man's spiritual greatness. This glory must be acknowledged not only in the
martyrs for the faith but in many others also who, at times, even without
belief in Christ, suffer and give their lives for the truth and for a just
cause. In the sufferings of all of these people the great dignity of man is
23. Suffering, in fact, is always a trial—at times a
very hard one—to which humanity is subjected. The gospel paradox of
weakness and strength often speaks to us from the pages of the Letters of
Saint Paul, a paradox particularly experienced by the Apostle himself and
together with him experienced by all who share Christ's sufferings. Paul
writes in the Second Letter to the Corinthians: "I will all the more
gladly boast of my weaknesses, that the power of Christ may rest upon
me"(72). In the Second Letter to Timothy we read: "And therefore I
suffer as I do. But I am not ashamed, for I know whom I have
believed"(73). And in the Letter to the Philippians he will even say: "I
can do all things in him who strengthens me"(74).
Those who share in Christ's sufferings have before their eyes
the Paschal Mystery of the Cross and Resurrection, in which Christ descends,
in a first phase, to the ultimate limits of human weakness and impotence:
indeed, he dies nailed to the Cross. But if at the same time in this weakness
there is accomplished his lifting up, confirmed by
the power of the Resurrection, then this means that the weaknesses of all
human sufferings are capable of being infused with the same power of God
manifested in Christ's Cross. In such a concept, to suffer means to
become particularly susceptible, particularly open to the working of
the salvific powers of God, offered to humanity in Christ. In him God has
confirmed his desire to act especially through suffering, which is man's
weakness and emptying of self, and he wishes to make his power known precisely
in this weakness and emptying of self. This also explains the exhortation in
the First Letter of Peter: "Yet if one suffers as a Christian, let him
not be ashamed, but under that name let him glorify God"(75).
In the Letter to the Romans, the Apostle Paul deals still more
fully with the theme of this "birth of power in weakness", this spiritual
tempering of man in the midst of trials and tribulations, which is the
particular vocation of those who share in Christ's sufferings. "More than
that, we rejoice in our sufferings, knowing that suffering produces endurance,
and endurance produces character, and character produces hope, and hope does
not disappoint us, because God's love has been poured into our hearts through
the Holy Spirit which has been given to us"(76). Suffering as it were
contains a special call to the virtue which man must exercise on his
own part. And this is the virtue of perseverance in bearing whatever disturbs
and causes harm. In doing this, the individual unleashes hope, which maintains
in him the conviction that suffering will not get the better of him, that it
will not deprive him of his dignity as a human being, a dignity linked to
awareness of the meaning of life. And indeed this meaning makes itself known
together with the working of God's love, which is the supreme gift of
the Holy Spirit. The more he shares in this love, man rediscovers himself more
and more fully in suffering: he rediscovers the "soul" which he
thought he had "lost"(77) because of suffering.
24. Nevertheless, the Apostle's experiences as a sharer in the
sufferings of Christ go even further. In the Letter to the Colossians we read
the words which constitute as it were the final stage of the spiritual journey
in relation to suffering: "Now I rejoice in my sufferings for your sake,
and in my flesh I complete what is lacking in Christ's afflictions for
the sake of his body, that is, the Church"(78). And in another Letter he
asks his readers: "Do you not know that your bodies are members of
In the Paschal Mystery Christ began the union with man in
the community of the Church. The mystery of the Church is expressed in
this: that already in the act of Baptism, which brings about a configuration
with Christ, and then through his Sacrifice—sacramentally through the
Eucharist—the Church is continually being built up spiritually as the Body
of Christ. In this Body, Christ wishes to be united with every individual, and
in a special way he is united with those who suffer. The words quoted above
from the Letter to the Colossians bear witness to the exceptional nature of
this union. For, whoever suffers in union with Christ— just as the
Apostle Paul bears his "tribulations" in union with Christ— not
only receives from Christ that strength already referred to but also
"completes" by his suffering "what is lacking in Christ's
afflictions". This evangelical outlook especially highlights the truth concerning
the creative character of suffering. The sufferings of Christ created the
good of the world's redemption. This good in itself is inexhaustible and
infinite. No man can add anything to it. But at the same time, in the mystery
of the Church as his Body, Christ has in a sense opened his own redemptive
suffering to all human suffering. In so far as man becomes a sharer in
Christ's sufferings—in any part of the world and at any time in history—to
that extent he in his own way completes the suffering through which
Christ accomplished the Redemption of the world.
Does this mean that the Redemption achieved by Christ is not
complete? No. It only means that the Redemption, accomplished through
satisfactory love, remains always open to all love expressed in human
suffering. In this dimension—the dimension of love—the Redemption
which has already been completely accomplished is, in a certain sense,
constantly being accomplished. Christ achieved the Redemption completely and
to the very limits but at the same time he did not bring it to a close. In
this redemptive suffering, through which the Redemption of the world was
accomplished, Christ opened himself from the beginning to every human
suffering and constantly does so. Yes, it seems to be part of the very
essence of Christ's redemptive suffering that this suffering requires to
be unceasingly completed.
Thus, with this openness to every human suffering, Christ has
accomplished the world's Redemption through his own suffering. For, at the
same time, this Redemption, even though it was completely achieved by Christ's
suffering, lives on and in its own special way develops in the history of man.
It lives and develops as the body of Christ, the Church, and in this dimension
every human suffering, by reason of the loving union with Christ, completes
the suffering of Christ. It completes that suffering just as the Church
completes the redemptive work of Christ. The mystery of the Church—that
body which completes in itself also Christ's crucified and risen
body—indicates at the same time the space or context in which human
sufferings complete the sufferings of Christ. Only within this radius and
dimension of the Church as the Body of Christ, which continually develops in
space and time, can one think and speak of "what is lacking" in the
sufferings of Christ. The Apostle, in fact, makes this clear when he writes of
"completing what is lacking in Christ's afflictions for the sake of his
body, that is, the Church".
It is precisely the Church, which ceaselessly draws on
the infinite resources of the Redemption, introducing it into the life of
humanity, which is the dimension in which the redemptive suffering of
Christ can be constantly completed by the suffering of man. This also
highlights the divine and human nature of the Church. Suffering seems in some
way to share in the characteristics of this nature. And for this reason
suffering also has a special value in the eyes of the Church. It is something
good, before which the Church bows down in reverence with all the depth of her
faith in the Redemption. She likewise bows down with all the depth of that
faith with which she embraces within herself the inexpressible mystery of the
Body of Christ.
VI. THE GOSPEL OF SUFFERING
25. The witnesses of the Cross and Resurrection of Christ have
handed on to the Church and to mankind a specific Gospel of suffering. The
Redeemer himself wrote this Gospel, above all by his own suffering accepted in
love, so that man "should not perish but have eternal life"(80).
This suffering, together with the living word of his teaching, became a rich
source for all those who shared in Jesus' sufferings among the first
generation of his disciples and confessors and among those who have come after
them down the centuries.
It is especially consoling to note—and also accurate in
accordance with the Gospel and history—that at the side of Christ, in the
first and most exalted place, there is always his Mother through the exemplary
testimony that she bears by her whole life to this particular Gospel of
suffering. In her, the many and intense sufferings were amassed in such an
interconnected way that they were not only a proof of her unshakeable faith
but also a contribution to the redemption of all. In reality, from the time of
her secret conversation with the angel, she began to see in her mission as a
mother her "destiny" to share, in a singular and unrepeatable way,
in the very mission of her Son. And she very soon received a confirmation of
this in the events that accompanied the birth of Jesus in Bethlehem, and in
the solemn words of the aged Simeon, when he spoke of a sharp sword that would
pierce her heart. Yet a further confirmation was in the anxieties and
privations of the hurried flight into Egypt, caused by the cruel decision of
And again, after the events of her Son's hidden and public
life, events which she must have shared with acute sensitivity, it was on
Calvary that Mary's suffering, beside the suffering of Jesus, reached an
intensity which can hardly be imagined from a human point of view but which
was mysterious and supernaturally fruitful for the redemption of the world.
Her ascent of Calvary and her standing at the foot of the Cross together with
the Beloved Disciple were a special sort of sharing in the redeeming death of
her Son. And the words which she heard from his lips were a kind of solemn
handing-over of this Gospel of suffering so that it could be proclaimed to the
whole community of believers.
As a witness to her Son's Passion by her presence, and
as a sharer in it by her compassion, Mary offered a unique contribution
to the Gospel of suffering, by embodying in anticipation the expression of
Saint Paul which was quoted at the beginning. She truly has a special title to
be able to claim that she "completes in her flesh"—as already in
her heart—"what is lacking in Christ's afflictions ".
In the light of the unmatchable example of Christ, reflected
with singular clarity in the life of his Mother, the Gospel of suffering,
through the experience and words of the Apostles, becomes an inexhaustible
source for the ever new generations that succeed one another in the
history of the Church. The Gospel of suffering signifies not only the presence
of suffering in the Gospel, as one of the themes of the Good News, but also
the revelation of the salvific power and salvific significance of
suffering in Christ's messianic mission and, subsequently, in the mission and
vocation of the Church.
Christ did not conceal from his listeners the need
for suffering. He said very clearly: "If any man would come after
me... let him take up his cross daily ''(81), and before his disciples he
placed demands of a moral nature that can only be fulfilled on condition that
they should "deny themselves"(82). The way that leads to the Kingdom
of heaven is "hard and narrow", and Christ contrasts it to the
"wide and easy" way that "leads to destruction"(83). On
various occasions Christ also said that his disciples and confessors would meet
with much persecution, something which—as we know—happened not only in
the first centuries of the Church's life under the Roman Empire, but also came
true in various historical periods and in other parts of the world, and still
does even in our own time.
Here are some of Christ's statements on this subject:
"They will lay their hands on you and persecute you, delivering you up to
the synagogues and prisons, and you will be brought before kings and governors
for my name's sake. This will be a time for you to bear testimony. Settle
it therefore in your minds, not to meditate beforehand how to answer; for I
will give you a mouth and wisdom, which none of your adversaries will be able
to withstand or contradict. You will be delivered up even by parents and
brothers and kinsmen and friends, and some of you they will put to death; you
will be hated by all for my name's sake. But not a hair of your head
will perish. By your endurance you will gain your lives"(84).
The Gospel of suffering speaks first in various places of
suffering "for Christ", "for the sake of Christ", and it
does so with the words of Jesus himself or the words of his Apostles. The
Master does not conceal the prospect of suffering from his disciples and
followers. On the contrary, he reveals it with all frankness, indicating at
the same time the supernatural assistance that will accompany them in the
midst of persecutions and tribulations " for his name's sake". These
persecutions and tribulations will also be, as it were, a particular proof of
likeness to Christ and union with him. "If the world hates you, know that
it has hated me before it hated you...; but because you are not of the world,
but I chose you out of the world, therefore the world hates you... A servant
is not greater than his master. If they persecuted me they will persecute
you... But all this they will do to you on my account, because they do not
know him who sent me"(85). "I have said this to you, that in me you
may have peace. In the world you have tribulation; but be of good cheer, I
have overcome the world"(86).
This first chapter of the Gospel of suffering, which speaks of
persecutions, namely of tribulations experienced because of Christ, contains
in itself a special call to courage and fortitude,sustained by the
eloquence of the Resurrection. Christ has overcome the world definitively by
his Resurrection. Yet, because of the relationship between the Resurrection
and his Passion and death, he has at the same time overcome the world by his
suffering. Yes, suffering has been singularly present in that victory over the
world which was manifested in the Resurrection. Christ retains in his risen
body the marks of the wounds of the Cross in his hands, feet and side. Through
the Resurrection, he manifests the victorious power of suffering, and
he wishes to imbue with the conviction of this power the hearts of those whom
he chose as Apostles and those whom he continually chooses and sends forth.
The Apostle Paul will say: "All who destre to live a godly life in Christ
Jesus will be persecuted"(87).
26. While the first great chapter of the Gospel of suffering
is written down, as the generations pass, by those who suffer persecutions for
Christ's sake, simultaneously another great chapter of this Gospel unfolds
through the course of history. This chapter is written by all those who
suffer together with Christ, uniting their human sufferings to his
salvific suffering. In these people there is fulfilled what the first
witnesses of the Passion and Resurrection said and wrote about sharing in the
sufferings of Christ. Therefore in those people there is fulfilled the Gospel
of suffering, and, at the same time, each of them continues in a certain sense
to write it: they write it and proclaim it to the world, they announce it to
the world in which they live and to the people of their time.
Down through the centuries and generations it has been seen
that in suffering there is concealed a particular power that draws a
person interiorly close to Christ, a special grace. To this grace many
saints, such as Saint Francis of Assisi, Saint Ignatius of Loyola and others,
owe their profound conversion. A result of such a conversion is not only that
the individual discovers the salvific meaning of suffering but above all that
he becomes a completely new person. He discovers a new dimension, as it were,
of his entire life and vocation. This discovery is a particular
confirmation of the spiritual greatness which in man surpasses the body in a
way that is completely beyond compare. When this body is gravely ill, totally
incapacitated, and the person is almost incapable of living and acting, all
the more do interior maturity and spiritual greatness become evident,
constituting a touching lesson to those who are healthy and normal.
This interior maturity and spiritual greatness in suffering
are certainly the result of a particular conversion and
cooperation with the grace of the Crucified Redeemer. It is he himself who
acts at the heart of human sufferings through his Spirit of truth, through the
consoling Spirit. It is he who transforms, in a certain sense, the very
substance of the spiritual life, indicating for the person who suffers a place
close to himself. It is he—as the interior Master and Guide—who
reveals to the suffering brother and sister this wonderful interchange,
situated at the very heart of the mystery of the Redemption. Suffering is,
in itself, an experience of evil. But Christ has made suffering the firmest
basis of the definitive good, namely the good of eternal salvation. By his
suffering on the Cross, Christ reached the very roots of evil, of sin and
death. He conquered the author of evil, Satan, and his permanent rebellion
against the Creator. To the suffering brother or sister Christ discloses and
gradually reveals the horizons of the Kingdom of God: the horizons of a
world converted to the Creator, of a world free from sin, a world being built
on the saving power of love. And slowly but effectively, Christ leads into
this world, into this Kingdom of the Father, suffering man, in a certain sense
through the very heart of his suffering. For suffering cannot be transformed
and changed by a grace from outside, but from within. And Christ
through his own salvific suffering is very much present in every human
suffering, and can act from within that suffering by the powers of his Spirit
of truth, his consoling Spirit.
This is not all: the Divine Redeemer wishes to penetrate the
soul of every sufferer through the heart of his holy Mother, the first and the
most exalted of all the redeemed. As though by a continuation of that
motherhood which by the power of the Holy Spirit had given him life, the dying
Christ conferred upon the ever Virgin Mary a new kind of motherhood—spiritual
and universal—towards all human beings, so that every individual, during the
pilgrimage of faith, might remain, together with her, closely united to him
unto the Cross, and so that every form of suffering, given fresh life by the
power of this Cross, should become no longer the weakness of man but the power
However, this interior process does not always follow the same
pattern. It often begins and is set in motion with great difficulty. Even the
very point of departure differs: people react to suffering in different ways.
But in general it can be said that almost always the individual enters
suffering with a typically human protest and with the question
"why". He asks the meaning of his suffering and seeks an answer
to this question on the human level. Certainly he often puts this question to
God, and to Christ. Furthermore, he cannot help noticing that the one to whom
he puts the question is himself suffering and wishes to answer him from
the Cross, from the heart of his own suffering. Nevertheless, it often
takes time, even a long time, for this answer to begin to be interiorly
perceived. For Christ does not answer directly and he does not answer in the
abstract this human questioning about the meaning of suffering. Man hears
Christ's saving answer as he himself gradually becomes a sharer in the
sufferings of Christ.
The answer which comes through this sharing, by way of the
interior encounter with the Master, is in itself something more than the
mere abstract answer to the question about the meaning of suffering. For
it is above all a call. It is a vocation. Christ does not explain in the
abstract the reasons for suffering, but before all else he says: "Follow
me!". Come! Take part through your suffering in this work of saving the
world, a salvation achieved through my suffering! Through my Cross. Gradually,
as the individual takes up his cross, spiritually uniting himself to
the Cross of Christ, the salvific meaning of suffering is revealed before him.
He does not discover this meaning at his own human level, but at the level of
the suffering of Christ. At the same time, however, from this level of Christ
the salvific meaning of suffering descends to man's level and becomes,
in a sense, the individual's personal response. It is then that man finds in
his suffering interior peace and even spiritual joy.
27. Saint Paul speaks of such joy in the Letter to the
Colossians: "I rejoice in my sufferings for your sake"(88). A source
of joy is found in the overcoming of the sense of the uselessness of
suffering, a feeling that is sometimes very strongly rooted in human
suffering. This feeling not only consumes the person interiorly, but seems to
make him a burden to others. The person feels condemned to receive help and
assistance from others, and at the same time seems useless to himself. The
discovery of the salvific meaning of suffering in union with Christ transforms
this depressing feeling. Faith in sharing in the suffering of
Christ brings with it the interior certainty that the suffering person
"completes what is lacking in Christ's afflictions"; the certainty
that in the spiritual dimension of the work of Redemption he is serving, like
Christ, the salvation of his brothers and sisters. Therefore he is
carrying out an irreplaceable service. In the Body of Christ, which is
ceaselessly born of the Cross of the Redeemer, it is precisely suffering
permeated by the spirit of Christ's sacrifice that is the irreplaceable
mediator and author of the good things which are indispensable for the
world's salvation. It is suffering, more than anything else, which clears the
way for the grace which transforms human souls. Suffering, more than anything
else, makes present in the history of humanity the powers of the Redemption.
In that "cosmic" struggle between the spiritual powers of good and
evil, spoken of in the Letter to the Ephesians(89), human sufferings, united
to the redemptive suffering of Christ, constitute a special support for the
powers of good, and open the way to the victory of these salvific powers.
And so the Church sees in all Christ's suffering brothers and
sisters as it were a multiple subject of his supernatural power. How
often is it precisely to them that the pastors of the Church appeal, and
precisely from them that they seek help and support! The Gospel of suffering
is being written unceasingly, and it speaks unceasingly with the words of this
strange paradox: the springs of divine power gush forth precisely in the midst
of human weakness. Those who share in the sufferings of Christ preserve in
their own sufferings a very special particle of the infinite
treasure of the world's Redemption, and can share this treasure with
others. The more a person is threatened by sin, the heavier the structures of
sin which today's world brings with it, the greater is the eloquence which
human suffering possesses in itself. And the more the Church feels the need to
have recourse to the value of human sufferings for the salvation of the world.
VII. THE GOOD SAMARITAN
28. To the Gospel of suffering there also belongs—and in an
organic way—the parable of the Good Samaritan. Through this parable Christ
wished to give an answer to the question: "Who is my neighbour?"(90)
For of the three travellers along the road from Jerusalem to Jericho, on which
there lay half-dead a man who had been stripped and beaten by robbers, it was
precisely the Samaritan who showed himself to be the of the victim:
"neighbour" means also the person who carried out the commandment of
love of neighbour. Two other men were passing along the same road; one was a
priest and the other a Levite, but each of them " saw him and passed by
on the other side". The Samaritan, on the other hand, "saw him and
had compassion on him. He went to him, ... and bound up his wounds ",
then "brought him to an inn, and took care of him"(91). And when he
left, he solicitously entrusted the suffering man to the care of the
innkeeper, promising to meet any expenses.
The parable of the Good Samaritan belongs to the Gospel of
suffering. For it indicates what the relationship of each of us must be
towards our suffering neighbour. We are not allowed to "pass by on the
other side" indifferently; we must "stop" beside him. Everyone
who stops beside the suffering of another person, whatever form it may
take, is a Good Samaritan. This stopping does not mean curiosity but
availability. It is like the opening of a certain interior disposition of the
heart, which also has an emotional expression of its own. The name "Good
Samaritan" fits every individual who is sensitive to the sufferings of
others, who "is moved" by the misfortune of another. If Christ,
who knows the interior of man, emphasizes this compassion, this means that it
is important for our whole attitude to others' suffering. Therefore one must
cultivate this sensitivity of heart, which bears witness to compassion towards
a suffering person. Some times this compassion remains the only or principal
expression of our love for and solidarity with the sufferer.
Nevertheless, the Good Samaritan of Christ's parable does not
stop at sympathy and compassion alone. They become for him an incentive to
actions aimed at bringing help to the injured man. In a word, then, a Good
Samaritan is one who brings help in suffering, whatever its nature may
be. Help which is, as far as possible, effective. He puts his whole heart into
it, nor does he spare material means. We can say that he gives himself, his
very "I", opening this "I" to the other person. Here we
touch upon one of the key-points of all Christian anthropology. Man cannot
"fully find himself except through a sincere gift of himself"(92). A
Good Samaritan is the person capable of exactly such a gift of self.
29. Following the parable of the Gospel, we could say that
suffering, which is present under so many different forms in our human world,
is also present in order to unleash love in the human person, that
unselfish gift of one's "I" on behalf of other people, especially
those who suffer. The world of human suffering unceasingly calls for, so to
speak, another world: the world of human love; and in a certain sense man owes
to suffering that unselfish love which stirs in his heart and actions. The
person who is a " neighbour" cannot indifferently pass by the
suffering of another: this in the name of fundamental human solidarity, still
more in the name of love of neighbour. He must "stop",
"sympathize", just like the Samaritan of the Gospel parable. The
parable in itself expresses a deeply Christian truth, but one that at
the same time is very universally human. It is not without reason that, also
in ordinary speech, any activity on behalf of the suffering and needy is
called "Good Samaritan" work.
In the course of the centuries, this activity assumes
organized institutional forms and constitutes a field of work in the
respective professions. How much there is of "the Good
Samaritan" in the profession of the doctor, or the nurse, or others
similar! Considering its "evangelical" content, we are inclined to
think here of a vocation rather than simply a profession. And the institutions
which from generation to generation have performed " Good Samaritan"
service have developed and specialized even further in our times. This
undoubtedly proves that people today pay ever greater and closer attention to
the sufferings of their neighbour, seek to understand those sufferings and
deal with them with ever greater skill. They also have an ever greater
capacity and specialization in this area. In view of all this, we can say that
the parable of the Samaritan of the Gospel has become one of the essential
elements of moral culture and universally human civilization. And thinking
of all those who by their knowledge and ability provide many kinds of service
to their suffering neighbour, we cannot but offer them words of thanks and
These words are directed to all those who exercise their own
service to their suffering neighbour in an unselfish way, freely
undertaking to provide "Good Samaritan" help, and devoting to
this cause all the time and energy at their disposal outside their
professional work. This kind of voluntary "Good Samaritan" or
charitable activity can be called social work; it can also be called an apostolate,
when it is undertaken for clearly evangelical motives, especially if this
is in connection with the Church or another Christian Communion. Voluntary
"Good Samaritan" work is carried out in appropriate milieux or
through organizations created for this purpose. Working in this way has
a great importance, especially if it involves undertaking larger tasks which
require cooperation and the use of technical means. No less valuable is
individual activity, especially by people who are better prepared for it in
regard to the various kinds of human suffering which can only be alleviated in
an individual or personal way. Finally, family help means both acts of
love of neighbour done to members of the same family, and mutual help between
It is difficult to list here all the types and different
circumstances of "Good Samaritan" work which exist in the Church and
society. It must be recognized that they are very numerous, and one must
express satisfaction at the fact that, thanks to them, the fundamental
moral values, such as the value of human solidarity, the value of
Christian love of neighbour, form the framework of social life and interhuman
relationships and combat on this front the various forms of hatred, violence,
cruelty, contempt for others, or simple "insensitivity", in other
words, indifference towards one's neighbour and his sufferings.
Here we come to the enormous importance of having the right
attitudes in education. The family, the school and other education
institutions must, if only for humanitarian reasons, work perseveringly for
the reawakening and refining of that sensitivity towards one's neighbour and
his suffering of which the figure of the Good Samaritan in the Gospel has
become a symbol. Obviously the Church must do the same. She must even more
profoundly make her own—as far as possible—the motivations which Christ
placed in his parable and in the whole Gospel. The eloquence of the parable of
the Good Samaritan, and of the whole Gospel, is especially this: every
individual must feel as if called personally to bear witness to love in
suffering. The institutions are very important and indispensable;
nevertheless, no institution can by itself replace the human heart, human
compassion, human love or human initiative, when it is a question of dealing
with the sufferings of another. This refers to physical sufferings, but it is
even more true when it is a question of the many kinds of moral suffering, and
when it is primarily the soul that is suffering.
30. The parable of the Good Samaritan, which —as we have
said—belongs to the Gospel of suffering, goes hand in hand with this Gospel
through the history of the Church and Christianity, through the history of man
and humanity. This parable witnesses to the fact that Christ's revelation of
the salvific meaning of suffering is in no way identified with an attitude
of passivity. Completely the reverse is true. The Gospel is the negation
of passivity in the face of suffering. Christ himself is especially active in
this field. In this way he accomplishes the messianic programme of his
mission, according to the words of the prophet: "The Spirit of the Lord
is upon me, because he has anointed me to preach good news to the poor. He has
sent me to proclaim release to the captives and recovering of sight to the
blind, to set at liberty those who are oppressed, to proclaim the acceptable
year of the Lord"(93). In a superabundant way Christ carries out this messianic
programme of his mission: he goes about "doing good"(94). and
the good of his works became especially evident in the face of human
suffering. The parable of the Good Samaritan is in profound harmony with the
conduct of Christ himself.
Finally, this parable, through its essential content, will
enter into those disturbing words of the Final Judgment, noted by Matthew in
his Gospel: "Come, O blessed of my Father, inherit the kingdom prepared
for you from the foundation of the world; for I was hungry and you gave me
food, I was thirsty and you gave me drink, I was a stranger and you welcomed
me, I was in prison and you came to me"(95). To the just, who ask when
they did all this to him, the Son of Man will respond: "Truly, I say to
you, as you did it to one of the least of these my brethren, you did it
to me"(96). The opposite sentence will be imposed on those who have
behaved differently: "As you did it not to one of the least of these, you
did it not to me"."
One could certainly extend the list of the forms of suffering
that have encountered human sensitivity, compassion and help, or that have
failed to do so. The first and second parts of Christ's words about the Final
Judgment unambiguously show how essential it is, for the eternal life of every
individual, to "stop", as the Good Samaritan did, at the suffering
of one's neighbour, to have "compassion" for that suffering, and to
give some help. In the messianic programme of Christ, which is at the same
time the programme of the Kingdom of God, suffering is present in the
world in order to release love, in order to give birth to works of love
towards neighbour, in order to transform the whole of human civilization into
a "civilization of love". In this love the salvific meaning of
suffering is completely accomplished and reaches its definitive dimension.
Christ's words about the Final Judgment enable us to understand this in all
the simplicity and clarity of the Gospel.
These words about love, about actions of love, acts linked
with human suffering, enable us once more to discover, at the basis of all human
sufferings, the same redemptive suffering of Christ. Christ said:
"You did it to me". He himself is the one who in each individual
experiences love; he himself is the one who receives help, when this is given
to every suffering person without exception. He himself is present in this
suffering person, since his salvific suffering has been opened once and for
all to every human suffering. And all those who suffer have been called once
and for all to become sharers "in Christ's sufferings"(98), just as
all have been called to "complete" with their own suffering
"what is lacking in Christ's afflictions"(99). At one and the same
time Christ has taught man to do good by his suffering and to do
good to those who suffer. In this double aspect he has completely revealed
the meaning of suffering.
31. This is the meaning of suffering, which is truly
supernatural and at the same time human. It is supernatural because it
is rooted in the divine mystery of the Redemption of the world, and it is
likewise deeply human, because in it the person discovers himself, his
own humanity, his own dignity, his own mission.
Suffering is certainly part of the mystery of man. Perhaps
suffering is not wrapped up as much as man is by this mystery, which is an
especially impenetrable one. The Second Vatican Council expressed this truth
that "...only in the mystery of the Incarnate Word does the mystery of
man take on light. In fact..., Christ, the final Adam, by the revelation of
the mystery of the Father and his love, fully reveals man to himself and
makes his supreme calling clear"(100). If these words refer to everything
that concerns the mystery of man, then they certainly refer in a very special
way to human suffering. Precisely at this point the "revealing of
man to himself and making his supreme vocation clear" is particularly indispensable.
It also happens as experience proves—that this can be particularly dramatic.
But when it is completely accomplished and becomes the light of human
life, it is particularly blessed. "Through Christ and in Christ,
the riddles of sorrow and death grow meaningful"(101).
I now end the present considerations on suffering in the year
in which the Church is living the extraordinary Jubilee linked to the
anniversary of the Redemption.
The mystery of the Redemption of the world is in an amazing
way rooted in suffering, and this suffering in turn finds in the
mystery of the Redemption its supreme and surest point of reference.
We wish to live this Year of the Redemption in special union
with all those who suffer. And so there should come together in spirit beneath
the Cross on Calvary all suffering people who believe in Christ, and
particularly those who suffer because of their faith in him who is the
Crucified and Risen One, so that the offering of their sufferings may hasten
the fulfilment of the prayer of the Saviour himself that all may be one(102).
Let there also gather beneath the Cross all people of good will, for on this
Cross is the "Redeemer of man", the Man of Sorrows, who has taken
upon himself the physical and moral sufferings of the people of all times, so
that in love they may find the salvific meaning of their sorrow and
valid answers to all of their questions.
Together with Mary, Mother of Christ, who stood beneath
the Cross(103),we pause beside all the crosses of contemporary man.
We invoke all the Saints, who down the centuries in a
special way shared in the suffering of Christ. We ask them to support us.
And we ask all you who suffer to support us. We ask
precisely you who are weak to become a source of strength for the
Church and humanity. In the terrible battle between the forces of good and
evil, revealed to our eyes by our modern world, may your suffering in union
with the Cross of Christ be victorious!
To all of you, dearest brothers and sisters, I send my
Given at Rome, at Saint Peter's, on the liturgical Memorial of
Our Lady of Lourdes, 11 February 1984, in the sixth year of my Pontificate.
1) Col. 1:24.
3) Rom. 8:22.
4) Cf. nos. 14, 18, 21, 22: AAS 71 (1979) 284f., 304, 320, 323.
5) As Hezekiah experienced (cf. Is. 38:1-3).
6) As Hagar feared (cf. Gn. 1-16), as Jacob imagined (cf. Gn.
37:33-35), as David experienced (cf. 2 Sm. 19:1).
7) As Anna, the mother of Tobias, feared (cf. Tb. 10:1-7); cf. also Jer.
6:26; Am. 8:10; Zec. 12:10.
8) Such was the trial of Abraham (cf. Gn. 15:2), of Rachel (cf. Gn.
30:1), or of Anna, the mother of Samuel (cf. 1 Sm. 1:10).
9) Such was the lament of the exiles in Babylon (cf. Ps. 137 ).
10) Suffered, for example, by the Psalmist (cf. Ps. 22:17-21) or by
Jeremiah (cf. Jer. 18:18).
11) This was a trial for Job (cf. Jb. 19:18; 3():1, 9), for some
Psalmists (cf. Ps. 22:7-9; 42:11; 44:16-17), for Jeremiah (cf.
Jer. 20:7), for the Suffering Servant (cf. Is. 53:3).
12) Which certain Psalmists had to suffer again (cf. Ps. 22:2-3;
31:13; 38:12; 88:9.19), Jeremiah (cf. Jer. 15:17), or the
Suffering Servant (cf: Is. 53:3).
13) Of the Psalmist (cf. Ps. 51:5), of the witnesses of the
sufferings of the Servant (cf. Is. 53:3-6), of the prophet Zechariah (cf.
14) This was strongly felt by the Psalmist (cf. Ps. 73:3-14), and
Qoheleth (cf. Eccl. 4:1-3).
15) This was a suffering for Job (cf. Jb. 10:19), for certain Psalmists
(cf. Ps. 41 :10; 55:13-15, for Jeremiah (cf. Jer. 20:10), while
Sirach meditated on this misery (cf. Sir. 37:1-6)
16) Besides numerous passages of Lamentations, cf. the laments of the
Psalmists (cf. Ps. 44:10-17; 77:11; 89:51), or of the Prophets
(cf. Is. 22:4; Jer. 4:8; 13:17; 14:17-18; Ez. 9:8; 21:11-12); also cf. the
prayers of Azariah (cf. Dn. 3:31-40) and of Daniel (cf. Dn. 9:16-19).
17) For example, Is. 38:13; Jer. 23:9; Ps. 31:10-11; Ps.
18) For example, Ps. 73:21; Jb. 16:13; Lam. 3:13.
19) For example, Lam. 2:11.
20) For example, Is. 16:11; Jer. 4:I; Jb. 30:27; Lam. 1:20.
21) For example, 1 Sm. 1:8; Jer. 4:19; 8:18; Lam. 1:20, 22; Ps.
22) In this regard, it is useful to remember that the Hebrew root
r" designates in a comprehensive way what is evil, as opposed to what
is good (tob) without
distinguishing between the physical, psychological and ethical senses. The
root is found in the substantive form ra' and ra‘a
indicating indifferently either evil in itself, or the evil action, or the
individual who does it. In the verbal forms, besides the simple one (qal)
variously designating "being evil," there are the reflexive
passive form (niphal) "to endure evil," "to be
affected by evil" and the causative form (hiphil) "to do
evil," "to inflict evil" on someone. Since the Hebrew lacks
a true equivalent to the Greek "pascw,"
"I suffer," this verb too occurs rarely in the Septuagint
23) Dn. 3:27ff.; cf. Ps. 19:10; 36:7; 48:12; 51:6;
99:4; 119:75; Mal. 3:16-21; Mt. 20:16; Mk. 10:31; Lk. 17:34; Jn.
5:30; Rom. 2:2.
24) Jb. 4:8.
25) Jb. 1:9-11.
26) 2 Mc. 6:12.
27) Jn. 3:16.
28) Jb. 19:25-26.
29) Jn. 1:29.
30) Gn. 3:19.
31) Jn. 3:16.
32) Acts 10:38.
33) Cf. Mt. 5:3-11.
34) Cf. Lk. 6:12.
35) Mk. 10:33-34.
36) Cf. Mt. 16:23.
37) Mt. 26:52, 54.
38) Jn. 18:11.
39) Jn. 3:16.
40) Gal. 2:20.
41) Is. 53:2-6.
42) Jn. 1:29.
43) Is. 53:7-9.
44) Cf. 1 Cor. 1:18.
45) Mt. 26:39.
46) Mt. 26:42.
47) Ps. 22:2.
48) Is. 53:6.
49) 2 Cor. 5:21.
50) Jn. 19:30.
51) Is. 53:10.
52) Cf. Jn. 7:37-38.
53) Is. 53:10-12.
54) Jb. 19:25.
55) 1 Pt. 1:18-19.
56) Gal. 1:4.
57) 1 Cor. 6:20.
58) 2 Cor. 4:8-11, 14.
59) 2 Cor. 1:5.
60) 2 Thes. 3:5.
61) Rom. 12:1.
62) Gal 2:19-20.
63) Gal. 6:14.
64) Phil. 3:10-11.
65) Acts 14:22.
66) 2 Thes. 1:4-5.
67) Rom. 8:17-18.
68) 2 Cor. 4:17-18.
69) 1 Pt. 4:13.
70) Lk. 23:34.
71) Mt. 10:28.
72) 2 Cor. 12:9.
73) 2 T m. 1:12.
74) Phil. 4:13.
75) 1 Pt. 4:16.
76) Rom. 5:3-5.
77) Cf. Mk. 8:35; Lk. 9:24; Jn. 12:25.
78) Col. 1:24.
79) 1 Cor. 6:15.
80) Jn. 3:16.
81) Lk. 9:23.
82) Cf. ibid.
83) Cf. Mt. 7:13-14.
84) Lk. 21:12-19.
85) Jn. 15:18-21.
86) Jn. 16:33.
87) 2 Tm. 3:12.
88) Col. 1:24.
89) Cf. Eph. 6:12.
90) Lk. 10:29.
91) Lk. 10:33-34.
93) Lk. 4:18-19; cf. Is. 61:1-2.
94) Acts 10:38.
95) Mt. 25:34-36.
96) Mt. 25:40.
97) Mt. 25:45.
98) 1 Pt. 4:13.
99) Col. 1:24.
102) Cf. Jn. 17:11, 21-22.
103) Cf. Jn. 19:25.