Reviewed Book: Hall, Douglas John. God and Human Suffering: An Exercise in the Theology of the Cross. Minneapolis: Augsburg Publishing House, 1986

Pfrimmer, David G. A.

English

Scholars Commons

Consensus
Volume 13
Issue 1 Perspectives on Evangelism/Fundamentalism/
Neo-Conservatism
Article 13
5-1-1987
God and Human Suffering: An Exercise in the
Theology of the Cross
David G. A. Pfrimmer
Follow this and additional works at: http://scholars.wlu.ca/consensus
This Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an
authorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.
Recommended Citation
Pfrimmer, David G. A. (1987) "God and Human Suffering: An Exercise in the Theology of the Cross," Consensus: Vol. 13 : Iss. 1 ,
Article 13.
Available at: http://scholars.wlu.ca/consensus/vol13/iss1/13
Book Reviews 117
God and Human Suffering; An Exercise in the Theol-
ogy of the Cross
Douglas John Hall
Minneapolis: Augsburg Publishing House, 1986
$24.95
Dr. Carl Braaten has suggested that there are two major crises facing
modern civilization: the crisis of misery and the crisis of meaning. Dr.
Hall’s recent book, God and Human Suffering, takes a deeper look at the
nature of “suffering” which ensues from these two modern experiences:
misery and meaninglessness. This work represents an excellent in-depth
reassessment of the theological model of theologia crucis (theology of the
cross) which has long been near and dear to Lutherans.
In the first part of the book, there is an analysis of the reality of suffer-
ing. What does our tradition understand the place of suffering to be within
the context of human existence? Supporting his case with the “tradition of
Jerusalem”, Dr. Hall rejects the theological triumphalism that would have
us deny suffering, as well as “positive religion” that assumes that once a
person has subscribed to a belief system then all suffering is overcome. In-
stead, God enters into the human condition and shares in human suffering
as “Emmanuel”. God with us.
Western industrialized society tries to deny that suffering is a reality.
Suffering is a part of human existence and to deny its presence is to limit
the fullness of human life. In such a denial people lose an emotional refer-
ence point, they are less able to enter imaginatively and compassionately
into the suffering of others who are suffering, and when confounded by the
experience of those who are suffering, there is often a desire to find an “en-
emy” who can be held responsible for the suffering that is not understood.
Therefore it is important that we understand that suffering is a reality and
one that was taken with the utmost honesty and realism by the tradition
of Jerusalem not as an end in itself, but rather as a means for change and
for “. . . the mending of creation”.
Not all suffering is the same. One needs to distinguish betw’een suffering
that is intended within the created order and seeks the fuller integration of
life, and suffering that has its roots in human sin (the fall). Suffering that
is rooted in the created order has a positive role, in spite of some negative
experiences, since it helps people to become, to grow and develop, into the
fully human persons that God intended. Such experiences strengthen the
human spirit by fostering an appreciation for positive values: such as love
which requires an element of separation, or preciousness or value because
of limits to availability, freedom since choices must be made between right
and wrong, and hope that requires an on-going dialogue with despair. The
challenge for people within this framework of creation is to be discerning
stewards, choosing those paths that serve to enhance life and restricting
118 Consensus
those that detract from life. There is always the element of risk due to hu-
man freedom which may allow choices that have destructive consequences.
The abuse of human freedom and stewardship points to another form
of suffering which is based upon human sin. Dr. Hall has quite appropri-
ately observed that “sin” in the modern context has often been enmeshed
with morality and especially sexuality which has made it problematic in
understanding human suffering. There is a real need to explore the the-
ological tradition of sin, which can lead to enhancing compassionate and
sympathetic communities and a deeper understanding of the experience of
the Christians down through the ages.
In response to the plight of the suffering in our world, Dr. Hall suggests
that the Christian community needs to consider with renewed seriousness
the theology of the cross. The meaning of the cross as an event, an act
of redemption, a deed, is essential to our confession of faith. It is a way
of responding to suffering because . . the only power that can address
suffering humanity is the power of love and that is a power . . made perfect
in weakness’ (2 Corinthians 12:9)”. The event of the cross provides the
means by which Christians can enter into the suffering of the world.
This call for renewed attention to the theology of the cross provides a
way of hope for individual Christians and for the church in mission. God’s
willingness to be with a suffering humanity is also a declaration that human
history is not inevitable or fatalistic but rather has the power to change
and be transformed. Those who have been baptised into Christ have been
redeemed from the world but also for the world. This transformative power
that is unleashed within history, is based upon those who participate in the
sufferings of Christ for God’s creation.
This participatory love has clear implications for the mission of the
church. While the authenticating marks of the church (i.e., “one, holy,
catholic and apostolic church”) are vital, the reality of the “holy cross” is
the chief distinguishing characteristic of the church. The church needs to
be willing to “be with”, just as God chose to “be with”, suffering humanity.
For a modern church which is no longer established as a social institution,
the mandate is to seek out those who are suffering to be with them. There
is a real danger that the church can become so preoccupied with its own
security that it loses its commitment to follow "the Way”. The church in
the late twentieth century needs to comprehend its mission as being part
of God’s response to the massive suffering of God's world.
Dr. Hall’s book is not a totally new creation. Yet it is a masterful
work that raises again the model of the theology of the cross as an effective
way for Christians to understand suffering, minister pastorally to those
who are victims, and for the community to develop a vision of mission for
the church. At the conclusion of the book there is an excellent series of
appendices in which Dr. Hall enters into a dialogue with other writers
such as Harold Kushner, C.S, Lewis and others on the subject of human
suffering. This volume is an excellent resource for those persons involved
in social justice and peace work who want to understand human suffering.
Book Reviews 119
for those involved in pastoral work and counselling, and for those who are
struggling with the nature of the mission of the church.
David Pfrimmer
Waterloo Lutheran Seminary Institute for Christian Ethics
Cries of Victims, Voice of God
Bishop Remi De Roo
Ottawa/Toronto: Novalis and James Lorimer and Company,
1986
pp. 172. $9.95 paperback
Bishop Remi De Roo of the diocese of Victoria, British Columbia, is
most well-known for being the architect of the controversial statement on
the Canadian economy (1983) by the Social Affairs Commission of the
Canadian Conference of Catholic Bishops. His book Cries of Victims, Voice
of God is a welcome expansion of this earlier manifesto called Ethical Re-
flections on the Economic Crisis.
Although the book will have a more immediate impact upon the nation’s
Catholics, it contains vitally important information and insights for all
Christians who hear God’s voice of priority for the poor and oppressed.
Some limitations of his work should be noted at the outset. The book
is eclectic and disjointed in places since it represents a collection of the
bishop’s earlier articles and lectures as well as more recent observations.
In addition, he uses frequent references to statements by John Paul II to
lend authority to his position. Though the impact of the current pope is
wider than the Roman Catholic tradition, his authority is not accepted to
the extent that Bishop De Roo uses his words. Further, those of us in the
evangelical tradition who have serious misgivings about John Paul's views
regarding social justice, women in ministry and church reform may wonder
how long the views of the Victoria bishop will be welcomed in his own
church.
Nonetheless, in spite of these hesitations Cries of Victims, Voice of
God is to be received with joy. It is a mandate for all Christians to take
seriously the radical gospel of the Nazarene who had “nowhere to lay his
head”. Unlike so much of liberation theology which dwells on the Third
World (however appropriate), this work concentrates on liberation in the
midst of our owm Canadian life. In response to the oft-repeated question,
“What can I do?”. Bishop De Roo points all of us in very concrete directions
which he himself has walked. An economic system geared to megaprojects
and quick profits via technology at the expense of human needs is subjected
to a resounding critique in the name of the gospel. Beyond this he offers


God and Human Suffering: An Exercise in the Theology of the Cross

Wilfrid Laurier University

ConsensusVolume 13Issue 1 Perspectives on Evangelism/Fundamentalism/Neo-ConservatismArticle 135-1-1987God and Human Suffering: An Exercise in theTheology of the CrossDavid G. A. PfrimmerFollow this and additional works at: http://scholars.wlu.ca/consensusThis Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by anauthorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.Recommended CitationPfrimmer, David G. A. (1987) "God and Human Suffering: An Exercise in the Theology of the Cross," Consensus: Vol. 13 : Iss. 1 ,Article 13.Available at: http://scholars.wlu.ca/consensus/vol13/iss1/13Book Reviews 117God and Human Suffering; An Exercise in the Theol-ogy of the CrossDouglas John HallMinneapolis: Augsburg Publishing House, 1986$24.95Dr. Carl Braaten has suggested that there are two major crises facingmodern civilization: the crisis of misery and the crisis of meaning. Dr.Hall’s recent book, God and Human Suffering, takes a deeper look at thenature of “suffering” which ensues from these two modern experiences:misery and meaninglessness. This work represents an excellent in-depthreassessment of the theological model of theologia crucis (theology of thecross) which has long been near and dear to Lutherans.In the first part of the book, there is an analysis of the reality of suffer-ing. What does our tradition understand the place of suffering to be withinthe context of human existence? Supporting his case with the “tradition ofJerusalem”, Dr. Hall rejects the theological triumphalism that would haveus deny suffering, as well as “positive religion” that assumes that once aperson has subscribed to a belief system then all suffering is overcome. In-stead, God enters into the human condition and shares in human sufferingas “Emmanuel”. God with us.Western industrialized society tries to deny that suffering is a reality.Suffering is a part of human existence and to deny its presence is to limitthe fullness of human life. In such a denial people lose an emotional refer-ence point, they are less able to enter imaginatively and compassionatelyinto the suffering of others who are suffering, and when confounded by theexperience of those who are suffering, there is often a desire to find an “en-emy” who can be held responsible for the suffering that is not understood.Therefore it is important that we understand that suffering is a reality andone that was taken with the utmost honesty and realism by the traditionof Jerusalem not as an end in itself, but rather as a means for change andfor “. . . the mending of creation”.Not all suffering is the same. One needs to distinguish betw’een sufferingthat is intended within the created order and seeks the fuller integration oflife, and suffering that has its roots in human sin (the fall). Suffering thatis rooted in the created order has a positive role, in spite of some negativeexperiences, since it helps people to become, to grow and develop, into thefully human persons that God intended. Such experiences strengthen thehuman spirit by fostering an appreciation for positive values: such as lovewhich requires an element of separation, or preciousness or value becauseof limits to availability, freedom since choices must be made between rightand wrong, and hope that requires an on-going dialogue with despair. Thechallenge for people within this framework of creation is to be discerningstewards, choosing those paths that serve to enhance life and restricting118 Consensusthose that detract from life. There is always the element of risk due to hu-man freedom which may allow choices that have destructive consequences.The abuse of human freedom and stewardship points to another formof suffering which is based upon human sin. Dr. Hall has quite appropri-ately observed that “sin” in the modern context has often been enmeshedwith morality and especially sexuality which has made it problematic inunderstanding human suffering. There is a real need to explore the the-ological tradition of sin, which can lead to enhancing compassionate andsympathetic communities and a deeper understanding of the experience ofthe Christians down through the ages.In response to the plight of the suffering in our world, Dr. Hall suggeststhat the Christian community needs to consider with renewed seriousnessthe theology of the cross. The meaning of the cross as an event, an actof redemption, a deed, is essential to our confession of faith. It is a wayof responding to suffering because . . the only power that can addresssuffering humanity is the power of love and that is a power . . made perfectin weakness’ (2 Corinthians 12:9)”. The event of the cross provides themeans by which Christians can enter into the suffering of the world.This call for renewed attention to the theology of the cross provides away of hope for individual Christians and for the church in mission. God’swillingness to be with a suffering humanity is also a declaration that humanhistory is not inevitable or fatalistic but rather has the power to changeand be transformed. Those who have been baptised into Christ have beenredeemed from the world but also for the world. This transformative powerthat is unleashed within history, is based upon those who participate in thesufferings of Christ for God’s creation.This participatory love has clear implications for the mission of thechurch. While the authenticating marks of the church (i.e., “one, holy,catholic and apostolic church”) are vital, the reality of the “holy cross” isthe chief distinguishing characteristic of the church. The church needs tobe willing to “be with”, just as God chose to “be with”, suffering humanity.For a modern church which is no longer established as a social institution,the mandate is to seek out those who are suffering to be with them. Thereis a real danger that the church can become so preoccupied with its ownsecurity that it loses its commitment to follow "the Way”. The church inthe late twentieth century needs to comprehend its mission as being partof God’s response to the massive suffering of God's world.Dr. Hall’s book is not a totally new creation. Yet it is a masterfulwork that raises again the model of the theology of the cross as an effectiveway for Christians to understand suffering, minister pastorally to thosewho are victims, and for the community to develop a vision of mission forthe church. At the conclusion of the book there is an excellent series ofappendices in which Dr. Hall enters into a dialogue with other writerssuch as Harold Kushner, C.S, Lewis and others on the subject of humansuffering. This volume is an excellent resource for those persons involvedin social justice and peace work who want to understand human suffering.Book Reviews 119for those involved in pastoral work and counselling, and for those who arestruggling with the nature of the mission of the church.David PfrimmerWaterloo Lutheran Seminary Institute for Christian EthicsCries of Victims, Voice of GodBishop Remi De RooOttawa/Toronto: Novalis and James Lorimer and Company,1986pp. 172. $9.95 paperbackBishop Remi De Roo of the diocese of Victoria, British Columbia, ismost well-known for being the architect of the controversial statement onthe Canadian economy (1983) by the Social Affairs Commission of theCanadian Conference of Catholic Bishops. His book Cries of Victims, Voiceof God is a welcome expansion of this earlier manifesto called Ethical Re-flections on the Economic Crisis.Although the book will have a more immediate impact upon the nation’sCatholics, it contains vitally important information and insights for allChristians who hear God’s voice of priority for the poor and oppressed.Some limitations of his work should be noted at the outset. The bookis eclectic and disjointed in places since it represents a collection of thebishop’s earlier articles and lectures as well as more recent observations.In addition, he uses frequent references to statements by John Paul II tolend authority to his position. Though the impact of the current pope iswider than the Roman Catholic tradition, his authority is not accepted tothe extent that Bishop De Roo uses his words. Further, those of us in theevangelical tradition who have serious misgivings about John Paul's viewsregarding social justice, women in ministry and church reform may wonderhow long the views of the Victoria bishop will be welcomed in his ownchurch.Nonetheless, in spite of these hesitations Cries of Victims, Voice ofGod is to be received with joy. It is a mandate for all Christians to takeseriously the radical gospel of the Nazarene who had “nowhere to lay hishead”. Unlike so much of liberation theology which dwells on the ThirdWorld (however appropriate), this work concentrates on liberation in themidst of our owm Canadian life. In response to the oft-repeated question,“What can I do?”. Bishop De Roo points all of us in very concrete directionswhich he himself has walked. An economic system geared to megaprojectsand quick profits via technology at the expense of human needs is subjectedto a resounding critique in the name of the gospel. Beyond this he offers

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