Are you struggling with the question, 'Why do bad things happen to good people?' Want to explore the complexities of faith, suffering, and the seemingly random nature of life? Dive into this exploration of human suffering, the randomness of life and the eternal quest for meaning.

When Bad Things Happen to Good People

Why do bad things happen to good people? This question has haunted humanity for generations, leaving many to grapple with the notion of a just and loving God. As a rabbi, Harold Kushner encounters this question frequently, whether it’s from a grieving family or a college student who has lost faith. The unfair distribution of suffering challenges our belief in a fair world and a benevolent deity.

Kushner recalls a middle-aged couple who lost their nineteen-year-old daughter suddenly to a burst blood vessel. Shocked and grief-stricken, their first words to Kushner were, “We didn’t fast last Yom Kippur.” They felt responsible for their tragedy, believing it was a punishment for a religious lapse. This self-blame is a common way people try to make sense of their suffering, by assuming it is a punishment for their sins. But does this belief hold up?

Despite teachings that suggest suffering is a consequence of sin or a test of faith, real-life experiences often contradict these notions. Kushner sees daily reminders of innocent people enduring unimaginable pain: children with terminal illnesses, victims of senseless violence, and families torn apart by accidents. These occurrences challenge the idea that suffering is always deserved or that it serves a greater purpose.

Consider Helen, diagnosed with multiple sclerosis. Her husband tried to console her with the belief that God had a reason for her suffering. Helen wanted to believe this, but found it hard to accept that her pain had a divine purpose. Similarly, Ron, a young pharmacist who became paraplegic after a robbery, was told his suffering was meant to teach him humility. These explanations often fail to comfort, instead creating more anger and guilt.

In literature, we find attempts to address this dilemma. Thornton Wilder, in his novels, presents the idea of a grand design by God, where every life, no matter how painful, fits into a beautiful tapestry. Yet, this remains a hypothetical solution. We can’t see this tapestry, and it doesn’t make the reality of suffering any easier to bear.

Some suggest suffering is educational, meant to purify us or make us better people. But this idea, too, often falls short. If suffering were truly a method of divine education, it would be clearer and more just. Instead, many people break under the strain of their burdens, feeling abandoned rather than ennobled.

Ultimately, we may need to consider that our suffering is not caused by God, but rather that God is there to help us cope with it. Instead of asking, “Why did God do this to me?” perhaps we should ask, “How can God help me through this?” The Bible’s Book of Job offers a profound exploration of human suffering, suggesting that our focus should be on seeking comfort and support from God rather than explanations for our pain.

Is Suffering a Test from God or a Call for Divine Comfort?

About 2,500 years ago, a man whose name remains unknown wrote a profound philosophical poem about why bad things happen to good people. This poem is known as the Book of Job in the Bible. Thomas Carlyle called it “the most wonderful poem of any age and language.” Kushner was discontented with the traditional religious explanations of suffering and sought a deeper understanding.

The Book of Job tells the story of a pious man named Job, who suffers immense losses and physical torment despite his unwavering faith. Satan challenges God, suggesting that Job is faithful only because he is prosperous. God allows Satan to test Job, who loses his wealth, children, and health. Job’s friends visit to console him, but their arguments—that he must have sinned to deserve such suffering—only frustrate him further. Job insists on his innocence and questions why a just God would allow such injustice.

Job’s story culminates when God speaks to him from a whirlwind, questioning Job’s understanding of divine workings. God’s response does not explain Job’s suffering but emphasizes the complexity of the universe, suggesting that human beings cannot fully grasp divine justice.

The anonymous author of the poem seems to conclude that while God desires justice, He may not always be able to prevent suffering due to the chaotic nature of the world. This idea challenges the traditional belief in an all-powerful, just God, suggesting instead that God’s goodness does not always equate to control over every event.

Ultimately, the Book of Job invites readers to maintain faith in God’s goodness and seek comfort and strength from Him, even when life seems unjust. It encourages us to be honest about our suffering and to turn to God for support, rather than expecting Him to prevent all misfortunes. The message is one of resilience and trust in divine compassion, even amidst life’s trials.

Praise for the Profound Wisdom of the Book of Job

A woman once asked, "What makes bad luck happen?" after a lecture Kushner gave on theology. He was stumped. Kushner's gut said bad luck just happens, but surely there’s more to it. Can we accept that some things happen randomly, without reason? Many people can't. They forge connections, often blaming God or their own sins, rather than accepting randomness. But why must everything have a reason? Why not let the universe have rough edges? 

Consider the unpredictability of life: a man snaps and shoots strangers, but why is Mrs. Smith on the street while Mrs. Brown steps into a shop and lives? Why does a forest fire spare some homes while destroying others? The randomness of life’s events, like which sperm fertilizes an egg, can alter destinies. 

Take Robert and Suzanne Massie, who, after their son was born with hemophilia, speculated that the same ailment in the son of Russia's last czar might have contributed to the Bolshevik Revolution. A random genetic occurrence possibly altered history.

People often see divine intervention in survival stories, such as a woman surviving a car crash. She believed God saved her, but what about others who perished? Was it divine will or just random chance? When Martin Luther King Jr. was assassinated, some saw it as divine timing. Kushner disagrees, seeing it as a senseless tragedy.

Even in war, soldiers accept randomness—knowing a bullet has no conscience. The Bible acknowledges randomness too, advising soldiers to go home if newly betrothed, as arrows don't discriminate. 

The Bible begins with God creating order from chaos, but perhaps this process isn’t finished. Maybe we’re in the middle of Friday afternoon, with order mostly prevailing but chaos lingering. Hurricanes, earthquakes, and accidents happen without pattern, random and evil because they shake our faith in God’s goodness.

A physicist friend told Kushner the world is becoming more random, aligning with the second law of thermodynamics. Yet, like Einstein, Kushner hopes for a creative force reducing chaos. Perhaps God’s work isn’t done, or maybe it’s up to us to continue creating order. Either way, we must live with randomness, knowing accidents and disasters aren’t God’s will but chaotic remnants of creation.

Is Randomness in Life Chaos or Divine Design?

Once, a boy came home from Sunday school with his own version of the biblical Red Sea crossing. He told his mother a modernized tale involving walkie-talkies, air force bombings, and pontoon bridges. His mother was shocked, and the boy admitted, “If I told it the way they did, you’d never believe it.”

In ancient times, miracles were seen as proof of God's presence. But today, we find our proof in the unchanging laws of nature—gravity, chemistry, and predictable celestial events like eclipses. Our bodies, too, follow these precise laws, functioning like miracles because they obey rather than defy natural laws.

Yet, these same laws that make the world predictable also cause suffering. Gravity can cause accidents, and germs don’t discriminate between good and bad people. Illness, accidents, and natural disasters affect everyone equally, creating suffering that is often hard to understand.

Would the world be better if good people were immune to natural laws? Imagine if a pious person could defy traffic or jump from windows without injury. Such a world would be chaotic and unjust.

Natural disasters, often called “acts of God,” are in reality acts of nature—morally neutral events that follow set laws. True acts of God are the resilience and compassion people show in the face of such disasters. Pain, too, serves a purpose. It warns us of danger, although it feels unfair and harsh.

Consider the story of a child with familial dysautonomia who cannot feel pain. This child’s life, filled with unnoticed injuries, shows that pain, as unpleasant as it is, helps us survive. Pain can be creative, as in childbirth, or destructive, like passing a kidney stone. It’s what we do with our pain that matters.

Mortality, too, is a part of life. Stories from literature, like Homer’s “Odyssey” and Swift’s “Gulliver’s Travels,” illustrate that mortality gives life meaning. Immortality might seem desirable, but it would lead to endless suffering and stagnation.

In the face of inexplicable suffering, the question is not “Why did this happen?” but “What do I do now?” Suffering can make us bitter or compassionate. It’s our response that defines us. We may not control the laws of nature, but we can control how we live and find meaning in our experiences.

Finding Meaning in Modern Miracles: A Lesson from a Boy's Tale

One of the most profound lessons any religion can impart is what it means to be human. This concept is intricately woven into the biblical narrative, starting with the creation story in Genesis. Human beings are described as being made in the image of God, signifying a blend of animal instincts and divine qualities.

In the Garden of Eden, Adam and Eve's consumption of the forbidden fruit from the Tree of the Knowledge of Good and Evil marked humanity's departure from a simple, instinct-driven existence to a complex life filled with moral choices. This story isn't merely about disobedience and punishment but illustrates the unique human capacity to discern good from evil, unlike animals who operate purely on instinct.

Human life, unlike that of animals, is fraught with moral dilemmas and the consequences of our choices. We face challenges in relationships, parenting, work, and even in our awareness of mortality. These "punishments" or consequences are intrinsic to our human experience, highlighting our ability to rise above mere instinct and engage in moral reasoning.

The narrative also delves into the philosophical concept of free will. To truly be human and made in God's image, we must have the freedom to choose both good and evil. This freedom is essential for genuine moral actions and responsibility.

Tragically, this freedom has led to instances of profound evil, such as the Holocaust. The Holocaust is a stark reminder of the potential for human cruelty when people misuse their freedom. It raises difficult questions about God's role in human suffering. Some survivors, like the one quoted, maintain their faith, believing that God suffers alongside humanity and respects the moral freedom granted to us.

Ultimately, being human means navigating the complexities of moral choices, understanding the consequences of our actions, and recognizing our unique capacity for both great good and great evil. This profound responsibility is at the core of our existence and our relationship with the divine.

Can the Story of Adam and Eve Explain the Moral Choices Behind Human Actions?

One of the worst things about getting hurt by life is that we often compound our pain by hurting ourselves even more. We instinctively feel we don't deserve help and push away those who try to comfort us, letting guilt and loneliness take over. This reaction is similar to an old Iranian proverb that suggests if someone is suffering, they must deserve it, so we should shun them further. But this mindset is harmful and only deepens the wounds.

Consider the story of Job from the Bible. His friends came to comfort him during his immense suffering but ended up making things worse by trying to explain why he was suffering, instead of offering the sympathy and support he needed. Job didn't need theological debates; he needed reassurance that he was a good person and his suffering was unfair.

When offering comfort, avoid criticizing or minimizing the mourner's pain. Don't ask them to hide their emotions or suggest they deserved their fate. Instead, offer compassion and physical comfort, and allow them to express their grief and anger.

Guilt is another common reaction to tragedy. People often blame themselves for not doing enough to prevent a loved one's death, like the story of two sons who each felt responsible for their mothers' deaths under opposite circumstances. This guilt stems from our need to make sense of the world and the belief that we somehow caused the tragedy.

Sometimes guilt is justified, but excessive guilt can rob us of self-esteem and hinder our growth. For example, Bob felt guilty about placing his mother in a nursing home, despite knowing it was the right decision. His guilt was exacerbated by a sermon that suggested he was dishonoring his mother. Religion should help us feel good about making difficult choices, not manipulate us into feeling guilty.

Children, too, need reassurance that they didn't cause a parent's death. They should be told that the parent died because of illness or accident, not because of anything they did. It's important to allow children to express their grief and not force them to be happy when they feel sad.

Jealousy is another inevitable reaction to hurt. We feel envious of those who seem to have it better, but this only isolates us further. The story of a woman seeking a mustard seed from a home that had never known sorrow illustrates that everyone has their share of suffering. By helping others, she found solace in her own grief.

Ultimately, we must recognize that we are not responsible for every misfortune. It's not about blaming ourselves or others but understanding that some things are beyond our control. By offering genuine sympathy and support, we can help each other through life's toughest moments.

Finding Solace: Lessons from Job on Compassion, Guilt, and Healing

Late one night, Kushner's phone rang with an ominous tone. A man he didn't know was on the line, frantic about his mother’s upcoming surgery. He asked Kushner to pray for her recovery. As Kushner hung up, he pondered the nature of prayer. If prayer worked the way many think, no one would ever die, as prayers for life and health are offered sincerely every day. But what happens when prayers aren't answered? Do we blame ourselves or God?

Consider a blind child who prays sincerely for sight, only to remain blind. Such unmet prayers can lead to anger and disillusionment. Traditional explanations often fall short, leaving people feeling guilty or hopeless. Instead, we might need to rethink our understanding of prayer.

The Talmud advises against praying for things already determined, like the sex of an unborn child or the location of a fire. Similarly, praying for a college acceptance or a favorable biopsy result is futile if the outcome is already set. Sometimes, miracles do happen, and we should be grateful, but not attribute them solely to prayer.

Prayers meant to harm others or to absolve us from our responsibilities are also inappropriate. Instead, prayer should be about seeking strength, determination, and willpower to face our challenges. 

Prayer connects us to others who share our concerns and values. Emile Durkheim, a founder of sociology, found that early religion primarily connected people to each other rather than to God. This sense of community remains a vital aspect of religious practice today.

In times of grief, rituals help us feel less alone. Jewish customs like sitting shiva and the se’udat havra’ah meal provide comfort by surrounding mourners with a supportive community. When we pray, we affirm that we are not alone in our struggles.

Prayer also connects us to God, not as a way to bargain for favors, but to seek strength and courage. Consider Jacob from the Bible. Initially, he prayed as a scared young man, trying to make a deal with God. Twenty years later, he prayed for courage to face his brother Esau, acknowledging that he couldn’t handle the situation alone. This mature prayer sought God's presence and strength, not a change in circumstances.

People often find unexpected strength and hope through prayer. For instance, a widow who prayed during her husband's terminal illness found support from her community and inner resilience. Prayer didn’t prevent her husband's death, but it helped her cope and continue living with purpose.

Ultimately, prayer is about finding strength, community, and God's presence in our lives. It helps us face our fears and challenges, knowing we are not alone.

Can Prayer Really Change Our Fate or Just Our Perspective?

For fifteen years, Kushner knew he would write a book about his son Aaron, who had progeria, a rare disease. After Aaron’s death, Kushner felt compelled to share their journey of faith and resilience. 

Initially, he envisioned quoting King David’s lament for his son Absalom. But as time passed, Kushner’s perspective shifted. He recalled David’s acceptance after the death of another child: “Can I bring him back again? I shall go to him; but he will not return to me.” This sense of acceptance inspired him to write a book that affirms life despite pain and loss.

Kushner acknowledges that he has grown as both a person and a pastor because of Aaron’s life and death, but he would trade all that growth to have his son back. His belief in God has also evolved; he no longer blames God for life’s tragedies. Instead, Kushner finds solace in a God who suffers alongside humanity and inspires people to help one another.

He reflects on the story of Martin Gray, a Holocaust survivor who lost his family in a fire. Rather than seeking blame, Gray channeled his grief into preventing future fires, focusing on the future rather than dwelling on the past. Kushner sees this as a powerful example of transforming tragedy into a force for good.

In Kushner’s view, when bad things happen, they are not sent by God as part of some grand plan. They occur due to nature, human actions, or chance. The challenge lies in how people respond to these events. He believes individuals can choose to let suffering diminish them or use it to grow stronger and more compassionate.

The story of Job also resonates deeply with Kushner. In Archibald MacLeish’s play “J.B.,” Job’s suffering leads him to forgive God and embrace life, despite its imperfections. Kushner emphasizes that this forgiveness and acceptance are crucial. Humanity, he argues, must forgive the world, others, and even God for not being perfect. In doing so, people find the strength to live fully and meaningfully.

Ultimately, Kushner contends that the question is not why bad things happen but how individuals respond to them. Can humanity love and forgive an imperfect world and imperfect people? Can people find strength in their suffering and use it to help others? For Kushner, these are the questions that guide individuals through life’s inherent unfairness, allowing them to live bravely and meaningfully.

Aaron, Kushner reflects, taught him invaluable lessons about strength and love. While he has lost much, he has also gained profound insights that have made him unafraid of what tomorrow may bring.

Finding Strength in Tragedy: A Father's Journey Inspired by Aaron and King David

Kushner has often pondered why bad things happen to good people. This question challenges our belief in a just and loving God, especially when innocent individuals endure immense suffering. People often blame themselves, thinking their pain is a punishment for their sins, but this notion doesn't hold up against the random cruelty of life.

Suffering isn't always educational or deserved; sometimes, it's just random. The unpredictability of life events, like accidents or illnesses, shows us that not everything has a divine reason. Accepting this randomness can be difficult, but it helps us understand that not all misfortunes are within our control.

The Book of Job from the Bible explores this deeply, suggesting that while God desires justice, the chaotic nature of the world means suffering isn't always preventable. Instead of seeking reasons for our pain, we should seek comfort and strength from God.

Human life, unlike animals, involves complex moral choices and the consequences that come with them. Our freedom to choose good or evil is intrinsic to our humanity. This freedom means we can also misuse it, leading to profound evil, like the Holocaust. It's a reminder of the responsibility that comes with being human.

When comforting others, it's crucial to offer support rather than explanations or criticism. People need reassurance and compassion, not added guilt or isolation. Prayer, too, shouldn't be about bargaining with God but seeking strength and community.

Ultimately, when bad things happen, our response defines us. We can choose to let suffering make us bitter or use it to grow stronger and more compassionate. By embracing life's imperfections and finding meaning in our experiences, we can live bravely and meaningfully.

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