“[The book of Job] speaks of a man who had not been unrighteous in any way and yet loses everything; his flocks and herds, his family, and finally his health – and is covered with boils. His comforters come, with the presupposition that there is no other explanation [for suffering] except sin, and ask him, ‘Alright Job. Be honest. Out with it! What have you done wrong?’ And Job replied, “I haven’t done wrong and yet I suffer.” And that’s the dilemma we still face. What about innocent suffering?
“So we go down to the other side of the triangle and ask ‘Well what can we say about the power of God?’ Do we – must we – acknowledge that God does not have all power? And therefore, that some evils are irremediable? Now I enter at least hip deep into deep water, which is in some ways unique to us [Latter-day Saints], to our tradition. See, it isn’t sufficient to ask, ‘Could God have prevented the blindness that afflicts that newborn child?’ ‘Could God have healed such and such a person who was born without a spine?’ ‘Could God reverse the ravages of disease in those who are suffering from all these forms of terminal cancer?’ Of course He has the power to do those things! Then, why doesn’t He? Ah, because we don’t ask the right question, which is, ‘Can He do compossible things? Can He achieve the purposes of mortality in our lives and at the same time eradicate all suffering and evil?’ And the answer is, ‘No, He cannot.’ When the famous dam broke up north in Idaho. An earthen dam first cracked and then broke. Then a huge wave of swirling water swept down and in that incredible turmoil destroyed houses, barns, drowned cattle and some human beings. When it’s all over and people go back and find just a chimney left or a frame, they sit down and ask the hardest question, and it’s not academic, ‘Why us? Why did this happen to us?’
“Elders Spencer W. Kimball and Boyd K. Packer went up and held a meeting with these people who literally had been wiped out. Brother Packer’s reported to have said something like this, ‘You have been asking the question, ‘Why us?’ Well I’ve come to tell you.’ By the way they [those affected] had said the things most of us would have said, ‘Well, I’ve tried to live a good life, I certainly have faith in the purposes of the Lord, and etcetera.’ ‘I’ve come to tell you the answer,’ said Brother Packer, ‘It happened to you because the dam broke.’ Now you may consider that a fairly superficial answer but he was saying something really quite profound. We elected – you and I, and that’s a unique view [to Mormons] – we elected, prepared for, even were trained for the experiences of mortality. And we knew very well as best we could as mere spectators – and now we are participants – we knew very well it would involve the kinds of things we face every day including sacrifice, suffering, service.
“If the question then is raised, ‘God, why did You get me into this?’ The Mormon answer is, ‘Why did you get you into this?’ You elected and we are told we shouted for joy at the prospect. Imagine that! Shouting for joy! But couldn’t God being all powerful have arranged a plan of redemption that would enable us to become what we really have it in us to become without going through such a struggle? And the Mormon answer to that is, ‘No, He couldn’t!’ To achieve the growth and the overcoming that are essential to a condition like unto His, we have to submit to the operation. I repeat, our understanding is: God Himself is powerless to get us to total fulfillment except through the operation we call mortality. And that involves freedom, and much of the evil of the world derives from freedom, but not all of it. And furthermore, apparently in the spiritual world, we faced the same realities we do in the physical; namely, suppose you want muscle. You want to develop strength. You’re too young to have known the ads that used to appear, not just in the sports and athletic magazines but in others. Uh, it was always a picture of Charles Atlas. Charles Atlas, uh, with his barrel chest, flexing the biceps. And underneath it said, ‘I was – stress was – a 98 pound weakling.’ Well, that got your attention if you were like myself, a 45 pound weakling. And you see his fine physique. And so he had a course called Dynamic Tension. Well, imagine writing to Charles Atlas and saying, ‘Send me the equipment.’ And then 6 months later writing, ‘Dear Charles, I am returning your equipment and there has been no change but please send muscles.’ Can you put muscles in boxes?
“The U.S. Army tried during the period of the Second World War to find a way of quickly enhancing muscle and strength without exercise. Maybe we can do it with pills. Maybe we can do it with nutrition. Maybe we can do it with sun lamps, but somehow we’ve got to build an army and we haven’t got time to go through all these logistics of exercise. Well, they failed. The only way you can develop muscle is stress. And apparently, in the gospel of Jesus Christ, the only way you can build character and sanctify souls is through distress and pain. No woman has ever given birth to a child, I submit, without some pain. We call them labor pains. My suspicion is that all the books on painless childbirth have indeed been written by men. Jesus takes that exact simile and says, ‘When a woman is taken in labor and travail, she hath sorrow because her hour is come.’ He said again and again in His life, ‘Mine hour has not yet come’ but then it did come.
“The sequel to the verse is, ‘But when she is delivered of a child she hath great joy because a son is born into the world.’ Strange thing to call up a woman who is 8 months pregnant as I did once and said, ‘Uh, any labor pains yet?’ She said, ‘No, darn it!’ Here’s a woman who wants to have the pains. Why? Because beyond them is deliverance and not only that – new life! That’s exactly the analogy of the purposes of mortality and Jesus talks about our being reborn. Who paid the price and went through the labor pains so we could be reborn? He did!
“I turn to a related point that I suppose no one else in the philosophical and religious world would affirm. You remember the story of the three Nephites who, having known great frustration and failure earlier in their attempts to bring others to meaningful lives, now yearn to stay, to endure further and longer in the world in order to help. There’s something like that, by the way, in the Buddhistic notion of the bodhisattva, the fully enlightened one, who has now the right and the power, if you will, to enter into the condition of Nirvana but deliberately chooses to stay behind and help others, thus to postpone his own fulfillment. That is a Christian motif. Three Nephites ask and receive. The key line in our context is, we are told that they will be spared – by some sort of transformation – any more of the pains of mortality with one exception: they would still have sorrow for the sins of the world. And we read later, so they did.
“Well, you can take another approach. You can argue – some have – that the whole point of life is to become indifferent to the condition of others. Don’t get involved. Do not think about, do not witness. Build as it were a moat around yourself and care only for your own ataraxia, which means a kind of calm resignation. That’s avoidance! And you can make a life. But what happens, really in the end? Well, I’m suggesting to you to consider that perhaps contrary to the standard view, which is when Jesus said on the cross, ‘It is finished!’ And that meant that forever His suffering was over; contrary to that notion the pronoun ‘it’ referred to His submission to death and the end of His mortal sojourn but even as a resurrected and glorified Being in the image of His Father, He is still super-sensitive to the sins of this world! And is still sorrowed and is still capable, as is the Father, of weeping when His children deliberately, sometimes ignorantly, but always tragically run away from Him instead of toward Him. Even now His sorrow is in some respects greater, precisely because He paid the infinite price to enable us to avoid needless suffering. There is needless suffering as well as suffering. That is a solemn thought and yet there is such a thing as pure joy even in the midst of affliction. And that leads me to my last two points.
“There is a movement in our time, I’ve referred to it twice before, known as Existentialism. The term is hard to pronounce. But what is held by all of them together is a negative assessment of life to the point of maintaining that it is finally absurd. So you have the phrase of Sartre: life is a useless passion. You have the expression of Camus who reviews all of the ills of life and then concludes, there is only one problem: suicide. You have the view expressed by Heidegger, whatever we then do in our life, in his view, is authentic, otherwise merely superficial, temporary, and fleeting. As Søren Kierkegaard, the great Danish philosopher and theologian was for most of his life unhappy, as he made clear in his writings. But ended by saying that all this is necessary; somehow, he wants to hold onto something of the Christian message. It’s as if you become most free, and for him, redeemed only when you acknowledge that there is nothing! That everything is absurd and then somehow you accept Christ. Well I submit that in some ways that’s exactly upside down. It is only, ultimately through Christ that we find and hold on to meaning. Not only in life but in death.
“To dwell on, to exaggerate suffering to the point of holding that life is meaningless – you see if it is, if it is totally absurd, I just point out in passing, if it is totally absurd then it cannot be meaningful to say so. And by the way, existentialists usually look pretty happy when they get literary prizes. Celebrating despair becomes heroism – passes for, at last, complete honesty and I suggest to you, on the contrary, it is the most sophisticated form of cowardice. That it is the hallucination of sick minds, and therefore Freud and Marx both had it exactly backwards. The healthy-minded sees for health what the sick cannot see at all. And the sick are incapable at this point of seeing meaning.
“Excuse me but there’s another phrase from Herman Wouk that haunts me. He observes that, ‘Many say that life is not worth living and many say that they would much rather die than be crippled or have a long stay in the hospital’ but Wouk’s point is that we notice that most of them still hold on after they’ve said that; not all, but most. In a wheelchair a dear friend of mine is coming down the hall of the hospital, troubled that she’s had to spend a week in the hospital. And then she, uh, out of the corner of her eye sees a women in bed; her hands are not exactly folded because she has crippling arthritis. She stops, rolls in, notices something about the woman’s face – serenity, calmness, even beauty. ‘How long,’ she asks, ‘have you had crippling arthritis?’ ’25 years.’ ‘How long have you been in this condition, in the hospital?’ ’12 years.’ ‘How can you stand it?’ She had faith and she had found meaning.
“I have here the handwritten note of one of the finest philosophers of our time, Prof. John Cobb, Jr. I have a P.S. to a letter after he and I together wrote an article for the Encyclopedia of Mormonism. I say to him, ‘Is not the Atonement of Jesus Christ the most acute and sensitive problem of theodicy? Here, meaning in Christ’s life, innocence is subjected to incomparable suffering. In your own heart-thinking, how is this reconciled with a God who, if He has all power could surely have coped in another way, sparing His Son and/or Himself?’ And in his own pen he writes, ‘My heart-think is, that God does not have all power. John.’ That’s also the Mormon view. He has all the power it’s possible to have in a universe that self-exists and amidst intelligences that are free. The minute you acknowledge that Man is free, you have to say that evil is possible. And the minute you observe around you the use of freedom, you have to say, it is actual. But now to Brother Brigham.
“This is the year we have talked a great deal about the plains. Here are two glimpses that have not only impressed me but shaken me, deeply. Brigham said, he’s looking back, this is 1860, so not yet 2 decades being in the valley. Said, ‘The sufferings of the wicked in crossing the plains have been far more severe than what had been endured of the Saints of the Most High. And when we talk of the difference in regard to the pangs of death, there is no comparison.’ Stegner observes, in comparing the Mormons who faced ever West, who sometimes had their hands frozen to the crossbar of the handcarts, who some of them died in each other’s arms, were not the same as the Donner party, who facing mountains of snow at Donner Pass finally lapsed into cannibalism. The sufferings of the wicked, he [Bro. Brigham] says, were much greater than the sufferings of the Saints. Why? Well, he then says, ‘In speaking of the paths of the righteous and the wicked, in the right hand there is joy, peace, comfort, light, and life while in the left hand there is nothing but darkness, misery, sorrow, and death. And while it is joy and peace to be a servant of God, it is sorrow and affliction to be wicked.’
“Another quote, ‘The faith I have embraced has given me light for darkness, ease for pain.’ He doesn’t say total removal. ‘Joy and gladness, for sorrow and mourning. Certainty for uncertainty, hope for despair. We talk about having grace to endure and we pray, ‘Oh, Lord. Give me grace to endure the pains I receive in this thorny path.” William Clayton’s phrase, remember? ‘Grace shall be as your day.’ Enough, each day! ‘This thorny path, which leads to heaven. Help me endure the scoffs and snares of the unfriendly world that I may bear the name of Jesus honorably while I live. It is right to pray for grace. But let me shape this prayer a little differently and ask God, my Heavenly Father, in the name of Jesus Christ to open the eyes of my understanding and teach me the truth as it is. Then I shall see that I am walking in the light and not in the darkness.’ Then spake Jesus again unto them saying, ‘I am the Light of the World. He that followeth me shall not walk in darkness but shall have the light of life.’ The true people of God are far removed from that pain, which the sinner and ungodly constantly endure.’
“There was a moment when the 3rd company west, in 1847, led by Jedediah M. Grant, had first lost nearly 30 of their horses and cattle to an Indian raid and then comes the returning company of Brigham Young from the valley going back to Winter Quarters. And they learn from first-hand witnesses that there is a valley, and you’re getting close, and we’ve started to build our city, and it’s beautiful, and they rejoice! In their very rejoicing they let down their guard and Indians raid and 40 more of their horses and teams are driven off. They spend a day and travel 30 miles to try to recover them. They fail. And then it’s very clear to Brigham, that the only way Jedediah’s company is going to reach the valley is if they, every one of his party, surrender their animals. And so he stands up on a wagon and in his own account says, ‘I didn’t look at their faces. I said, ‘Brethren, give all of your horses to Jedediah Grant’s company.” And I remind you that we are only about 900 miles at that point from Winter Quarters, while shows he also a sense of humor, he says, ‘At 9 o’clock, we saw Jedediah’s hundred’ – and it wasn’t just a hundred bodies, it was a hundred, including families – ‘we saw them heading for the valley. And then I invited my brethren to take a walk with me to Winter Quarters.’ This is the same man that Elder Neal Maxwell’s quoted to whit, ‘I say God is the author of life and of all joy and comfort. He is the author of all intelligence and of all good to us. Then become satisfied to obey Him. Seek to get more and more of His nature and learn more of Him. This will give us greater sensibility and we shall know how to enjoy and how to endure. I say, if you want to enjoy exquisitely, become a Latter-day Saint! And then live the doctrine of Jesus Christ. The man or woman who will do this will enjoy and endure most. And if they will be humble and faithful, they will enjoy the glory and the excellency of the power of God and be prepared to live with gods and with angels.’
I bear my witness that evil is real. I bear my witness that God is good. I bear my witness that He does all within His power to enable us to avoid needless suffering. And finally, I bear my witness that He will be with us as our companion in the suffering of which, in the fulfillment of our missions, is unavoidable.”
I transcribed this portion of Truman Madsen’s talk – it’s only about half of it – because he said much about why God allows us to suffer. Why do bad things happen to good people? Why do people die prematurely? Why is there so much suffering? It’s because there is freedom. I should also add that perhaps, we are not as good as we might think we are. Is there really any good but God? [Yes, but we are not good apart from God]. We have agency, we can do what we want to do. God allows it because He has to. There is no other way for us to grow and progress in order to become more like Him. I’ll repeat the key line: “In the gospel of Jesus Christ, the only way you can build character and sanctify souls is through distress and pain.” That doesn’t mean we should seek out distress and pain, it just means that we should persevere through the pain and distress, knowing that God is good, knowing that some day, like a mother in labor, we will be delivered and experience a rebirth into a glorious world of light and peace. Peace amid suffering comes from faith in God and in His purposes. Strength of character comes from resisting the distress and pain – not necessarily fighting it but in not letting it take over our lives. Just like lifting weights. The strength comes from the resistance, not from giving in.
Suffering is very real but we need not despair. We can have faith and hope in Christ. That – He – is our salvation! He is what gives meaning to an otherwise meaningless existence. That is what the Existentialists have correct – life would be meaningless without, and this is key, the Atonement of Jesus Christ. But Christ did atone for our sins and sorrows and sicknesses. We all will overcome death and can overcome Hell. Thus, life is not meaningless. All suffering can have purpose and meaning. If we can find the meaning in suffering, then it has a purpose. If we do not find meaning in our suffering, but instead let it overwhelm us and cause us to despair, then it is needless suffering. Suffering caused by sin is also needless but it happens. It is up to us to try to make the best situation we can wherever we are. That’s not easy but prayer, righteousness, and faith in Jesus Christ will give us the strength we need to overcome all trials and sorrows. The light will come; it always comes to those with faith and with endurance.