The significance of Jesus suffering

In my article on Finding virtue in suffering, I  pointed out that there is no virtue in suffering. Instead, suffering produces virtues. St. Paul, in his letter to Romans (5:3-4), identifies some as perseverance,character,and hope. Those who have undergone suffering, as well as witnesses to the sufferings of others will surely agree with the claim. Stories of transformation in individuals and their significant others are innumerable to tell. My life-journey is now part of that package.

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But what makes the significance of Jesus peculiar? The prophet Isaiah has already provided the answer long before this was first asked. “He was despised and rejected—a man of sorrows, acquainted with deepest grief. We turned our backs on him and looked the other way. He was despised, and we did not care. Yet it was our weaknesses he carried; it was our sorrows that weighed him down. And we thought his troubles were a punishment from God, a punishment for his own sins! But he was pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed.” (Isaiah 53:4-5), New Living Translation,2007

Published  by Redemptivebooks Publishing,
Iloilo City, Philippines. The author can be
be contacted through:
creationfallredemption@yahoo.com

A brother in faith and partner in development endeavors has a very clear and logical presentation of this redemptive process. Atty. Edwin R.Catacutan considers his book, Creation, Fall and Redemption as a lawyer’s incursion into Christian Theology. In half- an- inch thick document, the book capsulizes the story of the Bible. For him the bible is divided into two parts with highlight on the three significant cosmic events, i.e. the title of the book. These are the dominant thoughts of the Bible story. The first part (Creation and Fall) contains the reasons why the rest of the bible was written – Redemption Procedure: Effects and Aftermath.

As a justice requirement, there needs to be a redeemer to the sentenced humanity. Legally, angels are disqualified, having no physical body and subsequent death. As progeny of Adam already burdened with own death, nobody from the human race is qualified. Hence, no one can substitute for another, or for own self, despite willful act. Neither can any one force another to sacrifice for himself. Purchasing redemption is also a legal impossibility. For, as the author argues, with reference to the bible, “The earth is the Lord’s and the fullness thereof, the world, and they that dwell therein.” (Psalm 24.1)

The only option is a kinsman of the human race who is able and willing to do the job. A truly man, with flesh and blood not contaminated by sinful nature, who can truly experience death. The only mathematical solution is a virgin birth - child of a woman, begotten of the Holy Spirit. … That way the offspring, while being man, can also be truly God who is able to perform task of redeemer.

(To be continued) 

The significance of Jesus suffering

In the previous post we clarify that there is no virtue in suffering. Instead, suffering produces virtues. St. Paul, in his letter to Romans (5:3-4), identifies some as perseverance,character,and hope. Those who have undergone suffering, as well as witnesses to the sufferings of others will surely agree with the claim. Stories of transformation in individuals and their significant others are innumerable to tell. My life-journey is now part of that package.

But what makes the significance of Jesus peculiar? The prophet Isaiah has already provided the answer long before this was first asked. “He was despised and rejected—a man of sorrows, acquainted with deepest grief. We turned our backs on him and looked the other way. He was despised, and we did not care. Yet it was our weaknesses he carried; it was our sorrows that weighed him down. And we thought his troubles were a punishment from God, a punishment for his own sins! But he was pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed.” (Isaiah 53:4-5), New Living Translation,2007

Published by Redemptivebooks Publishing, Iloilo City,
 Philippines. The author can be contacted through:
creationfallredemption@yahoo.com

A brother in faith and partner in development endeavors has a very clear and logical presentation of this redemptive process. Atty. Edwin R.Catacutan considers his book, Creation, Fall and Redemption as a lawyer’s incursion into Christian Theology. In half- an- inch thick document, the book capsulizes the story of the Bible. For him the bible is divided into two parts with highlight on the three significant cosmic events, i.e. the title of the book. These are the dominant thoughts of the Bible story. The first part (Creation and Fall) contains the reasons why the rest of the bible was written – Redemption Procedure: Effects and Aftermath.

As a justice requirement, there needs to be a redeemer to the sentenced humanity. Legally, angels are disqualified, having no physical body and subsequent death. As progeny of Adam already burdened with own death, nobody from the human race is qualified. Hence, no one can substitute for another, or for own self, despite willful act. Neither can any one force another to sacrifice for himself. Purchasing redemption is also a legal impossibility. For, as the author argues, with reference to the bible, “The earth is the Lord’s and the fullness thereof, the world, and they that dwell therein.” (Psalm 24.1)

The only option is a kinsman of the human race who is able and willing to do the job. A truly man, with flesh and blood not contaminated by sinful nature, who can truly experience death. The only mathematical solution is a virgin birth - child of a woman, begotten of the Holy Spirit. … That way the offspring, while being man, can also be truly God who is able to perform task of redeemer.

To be continued

The virtue is not in suffering

While many tend to glorify suffering, people who experience it will surely disagree. Having tasted the worst in life, so far, I can attest to this.

Yet, the belief in the virtue of suffering has been embedded in the psyche of Filipinos for centuries. More so, that there are also efforts to perpetuate such conviction for reasons only known to perpetrators. Some take suffering as a pass to heaven. Others look at sufferings as trademark of the followers of Christ. There are denominations that associate or even expect their clergy to undergo the process inevitably. Church members fondly call their pastors manugpangabudlay. An Ilonggo term which connotes hardship and difficulties.

Countries with colonial past, where religion is used in conquest are most vulnerable to this fate. Like the case of the Philippines. Historians note how colonizers integrate religion into their subjugation scheme. From feudalistic to capitalist systems, religion plays a big role in domestication of the subjects. In the context of the Philippine, as pointed out by nationalist historians, while the sword was used in conquest, the cross pacified resistance. The blessedness of poverty, mourning, oppression and persecution as taught in the church make people accept their fate, with relief, expectant of the future reward.

The belief in the virtue of suffering is more evident during Lenten season. Most often, crucifixion and death have been given emphasis in the observance. This can be attributed to the prevalent notion that the cross has salvific power. Redemption has been closely associated with pain and suffering. While Easter is considered the cornerstone of Christian faith, in practice people put emphasis on crucifixion.

Interestingly, attempts have been done by church authorities to dissuade rituals of self-inflicted pain and suffering in holy week celebration. Clergy, of various affiliations, consistently highlights the significance of resurrection in Lenten sermons and teaching. Still, it has not penetrated yet to the Filipino psyche. Filipinos are very much predisposed to suffering, according to Archbishop Emeritus Oscar Cruz. “The Church can only do so much to highlight the importance of Easter among Filipinos because suffering and poverty as well as the love for children are already deeply rooted in Philippine culture,” he noted.

While working on this series of Lenten reflections, I remember the article of a Filipino Jesuit priest. It was published after the execution of three Filipinos abroad convicted of drug-related offense. Fr. Manoling V. Francisco contends that suffering is not virtuous, but love is. Suffering is not even redemptive per se. The love underlying the pain makes it salvific.

Does it negate then the impact of the sufferings of Jesus? Not really. Fr. Francisco qualifies his point: “Jesus’ physical torment and emotional anguish do not redeem us; his willingness to suffer for his convictions and out of love for us is that which saves.” You might be interested to read his article, in the April 3, 2011 edition of Philippine Star, When suffering becomes a virtue.