All things which are as they ought to be are conformed unto this second law eternal; and even those things which to this eternal law are not conformable are notwithstanding in some sort ordered by the first eternal law.
HOOKER, Laws of Eccles. Pol., I, iii, 1
In this chapter I advance six propositions necessary to complete our account of human suffering which do not arise out of one another and must therefore be given in an arbitrary order.
1. There is a paradox about tribulation in Christianity. Blessed are the poor, but by 'judgement' (i.e., social justice) and alms we are to remove poverty wherever possible. Blessed are we when persecuted, but we may avoid persecution by flying from city to city, and may pray to be spared it, as Our Lord prayed in Gethsemane. But if suffering is good, ought it not to be pursued rather than avoided? I answer that suffering is not good in it'self. What is good in any painful experience is, for the sufferer, his submission to the will of God, and, for the spectators, the compassion aroused and the acts of mercy to which it leads. In the fallen and partially redeemed universe we may distinguish (1) the simple good descending from God, (2) the simple evil produced by rebellious creatures, and (3) the exploitation of that evil by God for His redemptive purpose, which produces (4) the complex good to which accepted suffering and repented sin contribute. Now the fact that God can make complex good out of simple evil does not excuse - though by mercy it may save - those who do the simple evil. And this distinction is central. Offences must come, but woe to those by whom they come; sins do cause grace to abound, but we must not make that an excuse for continuing to sin. The crucifixion it'self is the best, as well as the worst, of all historical events, but the role of Judas remains simply evil. We may apply this first to the problem of other people's suffering. A merciful man aims at his neighbour's good and so does 'God's will', consciously co-operating with 'the simple good'. A cruel man oppresses his neighbour, and so does simple evil. But in doing such evil, he is used by God, without his own knowledge or consent, to produce the complex good - so that the first man serves God as a son, and the second as a tool. For you will certainly carry out God's purpose, however you act, but it makes a difference to you whether you serve like Judas or like John. The whole system is, so to speak, calculated for the clash between good men and bad men, and the good fruit's of fortitude, patience, pity and forgiveness for which the cruel man is permitted to be cruel, presuppose that the good man ordinarily continues to seek simple good. I say 'ordinarily' because a man is sometimes entitled to hurt (or even, in my opinion, to kill) his fellow, but only where the necessity is urgent and the good to be attained obvious, and usually (though not always) when he who inflicts the pain has a definite authority to do so - a parent's authority derived from nature, a magistrate's or soldier's derived from civil society, or a surgeon's derived, most often, from the patient. To turn this into a general charter for afflicting humanity 'because affliction is good for them' (as Marlowe's lunatic Tamberlaine boasted himself the 'scourge of God') is not indeed to break the Divine scheme but to volunteer for the post of Satan within that scheme. If you do his work, you must be prepared for his wages.
The problem about avoiding our own pain admit's a similar solution. Some ascetics have used self-torture. As a layman, I offer no opinion on the prudence of such a regimen; but I insist that, whatever it's merit's, self-torture is quite a different thing from tribulation sent by God. Everyone knows that fasting is a different experience from missing your dinner by accident or through poverty. Fasting asserts the will against the appetite - the reward being self-mastery and the danger pride: involuntary hunger subjects appetite and will together to the Divine will, furnishing an occasion for submission and exposing us to the danger of rebellion. But the redemptive effect of suffering lies chiefly in it's tendency to reduce the rebel will. Ascetic practices, which in themselves strengthen the will, are only useful in so far as they enable the will to put it's own house (the passions) in order, as a preparation for offering the whole man to God. They are necessary as a means; as an end, they would be abominable, for in substituting will for appetite and there stopping, they would merely exchange the animal self for the diabolical self. It was, therefore, truly said that 'only God can mortify'. Tribulation does it's work in a world where human beings are ordinarily seeking, by lawful means, to avoid their own natural evil and to attain their natural good, and presupposes such a world. In order to submit the will to God, we must have a will and that will must have objects. Christian renunciation does not mean stoic 'Apathy', but a readiness to prefer God to inferior ends which are in themselves lawful. Hence the Perfect Man brought to Gethsemane a will, and a strong will, to escape suffering and death if such escape were compatible with the Father's will, combined with a perfect readiness for obedience if it were not. Some of the saints recommend a 'total renunciation' at the very threshold of our discipleship; but I think this can mean only a total readiness for every particular renunciation1 that may be demanded, for it would not be possible to live from moment to moment willing nothing but submission to God as such. What would be the material for the submission? It would seem self-contradictory to say 'What I will is to subject what I will to God's will,' for the second what has no content. Doubtless we all spend too much care in the avoidance of our own pain: but a duly subordinated intention to avoid it, using lawful means, is in accordance with 'nature' - that is, with the whole working system of creaturely life for which the redemptive work of tribulation is calculated.
It would be quite false, therefore, to suppose that the Christian view of suffering is incompatible with the strongest emphasis on our duty to leave the world, even in a temporal sense, 'better' than we found it. In the fullest parabolic picture which He gave of the Judgement, Our Lord seems to reduce all virtue to active beneficence: and though it would be misleading to take that one picture in isolation from the Gospel as a whole, it is sufficient to place beyond doubt the basic principles of the social ethics of Christianity.
2. If tribulation is a necessary element in redemption, we must anticipate that it will never cease till God sees the world to be either redeemed or no further redeemable. A Christian cannot, therefore, believe any of those who promise that if only some reform in our economic, political, or hygienic system were made, a heaven on earth would follow. This might seem to have a discouraging effect on the social worker, but it is not found in practice to discourage him. On the contrary, a strong sense of our common miseries, simply as men, is at least as good a spur to the removal of all the miseries we can, as any of those wild hopes which tempt men to seek their realisation by breaking the moral law and prove such dust and ashes when they are realised. If applied to individual life, the doctrine that an imagined heaven on earth is necessary for vigorous attempts to remove present evil, would at once reveal it's absurdity. Hungry men seek food and sick men healing none the less because they know that after the meal or the cure the ordinary ups and downs of life still await them. I am not, of course, discussing whether very drastic changes in our social system are, or are not, desirable; I am only reminding the reader that a particular medicine is not to be mistaken for the elixir of life.
3. Since political issues have here crossed our path, I must make it clear that the Christian doctrine of self-surrender and obedience is a purely theological, and not in the least a political, doctrine. Of forms of government, of civil authority and civil obedience, I have nothing to say. The kind and degree of obedience which a creature owes to it's Creator is unique because the relation between creature and Creator is unique: no inference can be drawn from it to any political proposition whatsoever.
4. The Christian doctrine of suffering explains, I believe, a very curious fact about the world we live in. The settled happiness and security which we all desire, God withholds from us by the very nature of the world: but joy, pleasure, and merriment, He has scattered broadcast. We are never safe, but we have plenty of fun, and some ecstasy. It is not hard to see why. The security we crave would teach us to rest our hearts in this world and oppose an obstacle to our return to God: a few moments of happy love, a landscape, a symphony, a merry meeting with our friends, a bathe or a football match, have no such tendency. Our Father refreshes us on the journey with some pleasant inns, but will not encourage us to mistake them for home.
5. We must never make the problem of pain worse than it is by vague talk about the 'unimaginable sum of human misery'. Suppose that I have a toothache of intensity x: and suppose that you, who are seated beside me, also begin to have a toothache of intensity x. You may, if you choose, say that the total amount of pain in the room is now 2x. But you must remember that no one is suffering 2x: search all time and all space and you will not find that composite pain in anyone's consciousness. There is no such thing as a sum of suffering, for no one suffers it. When we have reached the maximum that a single person can suffer, we have, no doubt, reached something very horrible, but we have reached all the suffering there ever can be in the universe. The addition of a million fellow-sufferers adds no more pain.
6. Of all evils, pain only is sterilised or disinfected evil. Intellectual evil, or error, may recur because the cause of the first error (such as fatigue or bad handwriting) continues to operate; but quite apart from that, error in it's own right breeds error - if the first step in an argument is wrong, everything that follows will be wrong. Sin may recur because the original temptation continues; but quite apart from that, sin of it's very nature breeds sin by strengthening sinful habit and weakening the conscience. Now pain, like the other evils, may of course recur because the cause of the first pain (disease, or an enemy) is still operative: but pain has no tendency, in it's own right, to proliferate. When it is over, it is over, and the natural sequel is joy. This distinction may be put the other way round. After an error you need not only to remove the causes (the fatigue or bad writing) but also to correct the error it'self: after a sin you must not only, if possible, remove the temptation, you must also go back and repent the sin it'self. In each case an 'undoing' is required. Pain requires no such undoing. You may need to heal the disease which caused it, but the pain, once over, is sterile - whereas every uncorrected error and unrepented sin is, in it's own right, a fountain of fresh error and fresh sin flowing on to the end of time. Again, when I err, my error infects every one who believes me. When I sin publicly, every spectator either condones it, thus sharing my guilt, or condemns it with imminent danger to his charity and humility. But suffering naturally produces in the spectators (unless they are unusually depraved) no bad effect, but a good one - pity. Thus that evil which God chiefly uses to produce the 'complex good' is most markedly disinfected, or deprived of that proliferous tendency which is the worst characteristic of evil in general.