Quotes About Suffering

And so it had been going on week after week. Month after month. That was what was so discouraging, that it went on so endlessly. Hadn't he once believed that it was all over? The worst thing was that it went on. And on, and on, with no end in sight.

Qu'un seul être souffre injustement, et que, pouvant y changer quelque chose, je ne le fasse pas, parce que je suis lâche et que j'aime trop ma tranquillité...

The first thing the Cross does is cross out the world's word by a Wholly-Other Word, a Word that the world does not want to hear at any price. For the world wants to live and rise again before it dies, while the love of Christ wants to die in order to rise again in the form of God on the other side of death, indeed, IN death.

Thus it seems that the Cross of Christ, laden with every sinful refusal of man, must stand at the very last extremity of hell; indeed, it must stand beyond hell, where the Son is forsaken by the Father in a way that only he can know.

In principle this implies something else, something harder to grasp, namely, that his whole suffering—a suffering that goes to the utter limits—follows from and actually expresses his eternal, triune joy.

El creyente vive desde la resurrección (a la que fundamentalmente le ha conducido el bautismo) mirando a la cruz, pero vive también desde un estado de crucifixión cotidiana con la mirada puesta en la resurrección.

this speciously deep thought was to haunt Christian metaphysics: that love without pain and guilt remains simply a joke, a game.

Above all we must not wish to cling to our suffering. Suffering surely deepens us and enhances our person, but we must not desire to become a deeper self than God wills. To suffer no longer can be a beautiful, perhaps the ultimate sacrifice.

What matters in literature in the end is surely the idiosyncratic, the individual, the flavor or the color of a particular human suffering.

He was still immersed in the dim, wet wonder of the folded wings that might open if someone loved him; he still hoped, probably, in a butterfly's unthinking way, for spring and warmth. How the wings ache, folded so, waiting; that is, they ache until they atrophy.

God is an immensity, while this disease, this death, which is in me, this small, tightly defined pedestrian event, is merely and perfectly real, without miracle—or instruction.

I have read, upon my knees, the story of Gethsemane, where the Son of God prayed in vain that the cup of bitterness might pass from him. I am in the Garden of Gethsemane now, and my cup of bitterness is full and overflowing.

We have come to know Man as he really is. After all, man is that being who invented the gas chambers of Auschwitz; however, he is also that being who entered those gas chambers upright, with the Lord's Prayer or the Shema Israel on his lips.

Is there an answer to the question of why bad things happen to good people?...The response would be…to forgive the world for not being perfect, to forgive God for not making a better world, to reach out to the people around us, and to go on living despite it all…no longer asking why something happened, but asking how we will respond, what we intend to do now that it has happened.

For many of us, we will come to the point where death will be the only healer for the pain which our lives will have come to contain.

We may not ever understand why we suffer or be able to control the forces that cause our suffering, but we can have a lot to say about what suffering does to us, and what sort of people we become because of it. Pain makes some people bitter and envious. It makes others sensitive and compassionate. It is the result, not the cause, of pain that makes some experiences of pain meaningful and others empty and destructive.

Bad things do happen to good people in this world, but it is not God who wills it. God would like people to get what they deserve in life, but He cannot always arrange it. Forced to choose between a good God who is not totally powerful, or a powerful God who is not totally good, the author of the Book of Job chooses to believe in God's goodness.

As the Persian poet Rumi once wrote, 'Light enters at the place of the wound.

Are you capable of forgiving and loving God even when you have found out that He is not perfect, even when He has let you down and disappointed you by permitting bad luck and sickness and cruelty in His world, and permitting some of those things to happen to you? Can you learn to love and forgive Him despite His limitations, as Job does, and as you once learned to forgive and love your parents even though they were not as wise, as strong, or as perfect as you needed them to be?

In other words, Job is saying to God: If I am important enough for You to keep track of my every mistake and punish me for them, then am I not worth five minutes of Your time to tell me what I am being punished for? And if I am too insignificant to merit Your personal attention, then why am I important enough for You to measure out my punishment?

Suffering comes to ennoble man, to purge his thoughts of pride and superficiality, to expand his horizons. In sum, the purpose of suffering is to repair that which is faulty in a man's personality.

cuando las cosas le vayan mal, no abandone su fe en Dios. Él tiene sus propias razones para lo que hace y, si usted se mantiene firme en su fe el tiempo preciso, le recompensará por sus sufrimientos.

Wilder offers this as his explanation of why good people have to suffer in this life. God has a pattern into which all of our lives fit. His pattern requires that some lives be twisted, knotted, or cut short, while others extend to impressive lengths, not because one thread is more deserving than another, but simply because the pattern requires it.

If a human artist or employer made children suffer so that something immensely impressive or valuable could come to pass, we would put him in prison. Why then should we excuse God for causing such undeserved pain, no matter how wonderful the ultimate result may be?