For thousands of years human beings tried to define and explain the origins and the concept of evil and suffering. Through religions and philosophy many answers are available, now we look at some of them.
Despite having a strong build Beethoven was troubled with his health from his early twenties until the end. Fate could have struck him with many things, like skin disease or limping. Maybe muteness and a lost leg combination. Anything, but!
But, yes! It was deafness. Deafness for a composer, who was the most consequential musician ever walking the face of the earth. How is this fair?
Yes, many have suffered more terribly. War, famine, leprosy… you name it! Surly, it must not be a competition of tragedies and in all cases the question is so relevant and striking: why?
This ancient mystery haunts humanity and during our history many tried to answer it. Especially religions have this burden to explain to the flock how all this suffering is possible, when God is just and merciful. It turns out this dilemma (or ‘trilemma’, see later) has significant literature and systems of philosophy layered around. Officially this field of thinking is called Theodicy.
Theodicy is defined as a theological construct that attempts to vindicate God in response to the problem of evil that appears inconsistent with the existence of an omnipotent and omnibenevolent God.
What is this trilemma all about? Imagine a triangle with three premises: a.) there is an omnipotent deity, b.) this deity is benevolent and merciful who presumably loves humans, c.) the suffering of – apparently – innocent people (and often the lack of suffering by evil people).
How is this possible? How can we reconcile these three points? It seems that the biggest religions of humanity all had things to say about it, and we can put these into categories.
The most common explanations for the Theodicy ‘trilemma’ are the followings
A. Denial of the existence of a deity. In this approach we must use reason and logic reaching the conclusion that the three points above cannot be true at the same time. Not surprisingly many thinkers (and survivors) after the Holocaust declared that there is no need for further evidence, the fact of industrialized genocide is the ultimate proof.
B. A dualism of good and evil. Here it must be accepted that the universe contains two main forces struggling with each other. A benevolent deity and a malevolent being who is responsible for evil and suffering. Before monotheism there were more gods and often with human character traits, far from perfect. Some good, some evil, which easily explained why bad things happened (even to good people).
C. Suffering as a teacher. In this point suffering becomes a tool, a doorway to salvation. Through suffering people learn their insufficiency and realize they are dependent on God’s mercy.
D. No one is innocent. This is basically the theory of Original Sin. Humans are born with a disease that makes us lean to sin and wondering off the good path. In some religions even desire can be bad, regardless the action following.
E. Suffering is temporary. All religions believing in afterlife has this element. Yes, people suffer, but this is temporary and eternal good awaits for those who keep up faith and trust.
Let us pick two religions, one from the West and one from the East, and take a look at their approach to Theodicy!
Religion founding letter in the New Testament is the letter from Paul to the Romans. In this letter Paul makes his treatise on sin and Christian salvation. According to the letter:
– The cause of suffering is the human wickedness. No one is innocent, we all sin.
– There is Original Sin, the fall of Adam and Eve, which brings death and sin itself into the human existence.
– This suffering (also) has educational purposes. Without it people would be self-righteous and not seeking God. Suffering and the proper approach to it will result in a better character (through endurance and hope).
– Earthly suffering is temporary, those who manage through it, will have the eternal life if they believe in Christ as the source of mercy and salvation.
– In a way God also suffers. He is not happy to observe human cruelty and their sinful acts, and Christ himself physically suffered on the cross.
“Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope.” – Paul’s letter to the Romans
In Hinduism we have a very interesting concept, the karma. Karma means “action” and these are – using a modern term – credit points. One good deed is a positive point, one bad action is a minus. The system works as the following:
– Karma is cumulative throughout life. One wrong step will not ruin everything (no Original Sin, for example) and one good will not secure a prosperous future. Points are cumulated on a scale and the ending balance has the relevance.
– This final score determines the future existence in our next life, even the form of it. One can born again to be a worm or an eagle, a poor man or wealthy.
– According to the rules of the ‘system’ one can not know what the future will bring, only knows what was in the past, observing his or her current status in life. If one follows the logic, even if someone is selfish, should do good now and pile up good credits for a better next life. This is brilliant!
According to the Buddhist response, coming from Hinduism, life is suffering. Period. Life is suffering, because everything is temporary. The one who can let the desire of permanence go, will not suffer (this is the state of nirvana).
“Pain is inevitable, but suffering is optional.” – a Buddhist saying
For Beethoven, was it karma or the price of excellence? Was it mere chance and bad genes? Was it the payment for human hubris or a character building exercise? We will never know the answer. What most scholars agree upon is that Beethoven’s outstanding creativity and his elevated, often transcendent music was possible, because he did not hear his own music, only in his imagination where no limitations exist.
In his Heiligenstadt Testament, at the bottom of the pit, he considers ending his life. Afraid of the future, terrified of deafness and becoming a laughing stock in Vienna. Then, he had chosen to continue and fulfill his destiny, compose the music he had to compose and run his race with dignity. Maybe, Paul was right after all, and he became a better man through his suffering.
(Picture: Job and His Friends by Ilya Repin)
