Suffering

I have used Dorothee Soelle's text, 'Thinking About God', as a text in the introduction to theology class at my seminary; in this volume, 'Suffering', Soelle explores in more depth and detail a concept that is central to the biblical witness, but which is often misunderstood and overlooked in our modern society. Written against the backdrop of the Vietnam War, a time of great suffering that was vividly portrayed in homes around the world (and not too dissimilar to today's world, as history seems to be repeating itself with earnest predictability), Soelle sought answers to timeless questions. In her introduction, Soelle highlights two key questions. These arise out of the idea of suffering as being inherent in personal experience as well as the biblical texts - one need only look at the title of a book such as 'Lamentations' to know that there is suffering behind the words; similarly, many psalms dealing with issues of pain, anguish and suffering. Soelle's key questions are these: 'What are the causes of suffering, and how can these conditions be eliminated?' and 'What is the meaning of suffering and under what conditions can it make us more human?' Soelle looks at concrete causes of suffering - both in physical and social situations. Some suffering is physical, some is psychological, and some is spiritual. Soelle quotes Simone Weil's idea of affliction, which deals with physical, psychological and social suffering. 'Affliction is ridiculous,' Weil states, and goes further to state that despising the afflicted seems to be a natural impulse. Thus it becomes all the more important for us to be in solidarity with those suffering. However, 'gratuitous solidarity with the afflicted changes nothing,' Soelle states, arguing for a much more empathetic response. Soelle looks at three phases of suffering - the first in isolation, where one is mute ('like a lamb who is mute before its shearers'); the second is lamenting (expressive and communicative); the third is changing and active behaviour. Thomas Muntzer worked past a church that seemed to have a mute and isolated God to one who was active in hearing the laments of the people - 'Thomas Muntzer will pray to no mute God, but only to a God who speaks.' One key element for suffering is this - in our own experience, 'suffering makes one more sensitive to the pain in the world.' However, this is not where the meaning necessarily comes from in the midst of experience. As Soelle states, 'we can remain the people we were before or we can change.' Again, drawing on Muntzer, Soelle sees suffering more than believing as a way to God. One must bear the cross, and taste the bitterness. Soelle sees both Judaism and Christianity having a common thread in being religions familiar with slavery - indeed, the image of the cross is an image of suffering, but not just of suffering, but of slave suffering. God understands our suffering and is in active solidarity and communication with us in the midst

I recommend this book if you're struggling to understandChristian teachings about homosexuality, whether for yourself or aloved one. The author gently points out problems with some popular approaches to the subject, from "gay-friendly" gospel readings which try to redefine God in one's own image, to "change ministries" which assume that God's will for all of us is heterosexual marriage. Speaking from personal experience, he explains how he found workable answers in Catholicism, with its clear, consistent teachings about the true meaning of sexuality, and the value and dignity of each human being. As the title suggests, the book shows that it's foolish to define ourselves (or others) in sexual terms. We're all one in Christ, whatever gender we are and whomever we're attracted to, and the moral laws apply to us all equally. And although there are many voices, from Freud to Calvin Klein, telling us that sex is the most wonderful and important thing in life, we know the truth: that the most wonderful and important thing in life is the cross. It must have taken a lot of courage to tell such a personal story. Thanks, David!

I'm a married heterosexual who read David's book because I'm an orthodox Catholic interested in the agonizing debates over sexual matters within Christianity. I was quite surprised by how much "Beyond Gay" had to say to me, a straight man, about the theology of the body. David challenged me to think a lot more deeply about the way *all* of us consider our bodies, and the use of our sexuality. "Beyond Gay" cuts through so much cant and jargon to tell an *honest* story from a compassionate survivor of the sexual revolution. It is indispensable for priests, pastors and lay persons who seek to understand gay folks in charity, while leading them to fidelity to Biblical teaching. And it has almost as much to teach straights about the proper use of their own sexuality. What an unusual, wise book. It should be on the bookshelf of every culturally engaged Christian -- Catholic, Protestant and Orthodox.

David Morrison shares candidly of his own journey from gay activist to chaste Catholic. He offers realistic hope for those with unwanted same sex attractions. In describing his own discovery of the truths behind Catholic teaching on sexuality, Morrison gives us more than just pious religious sentimentality. He gives a gutsy desciption of his own transition. This book shows a faith that goes beyond doctrine and into the heartfelt experience of the grace of God.

Morrison has written a loving, compassionate, yet unequivocal portrait of "gays", and shows how wrong many Christians are in their approaches to same-sex attracted people. His recommendations on how to deal with youth who question their sexual identities are particularly important for parents. I am sorry that Morrison will (inevitably) experience attacks from extremists on both sides of this issue. Truth is harsh as well as holy, and courage is required to seek and accept it. Thank you, David, for expressing Paul's "more excellent way" in this wonderful book.