Those who consider suicide, and those who lose someone to it, often struggle with the presence of God in the midst of such pain. Why does he allow such suffering?

"How can a good God allow bad things to happen" is a problem as old as the Garden of Eden and the flood of Noah, Christian theologians have wrestled with it all through the history of our faith. Five basic approaches have been proposed most often.

Augustine (AD 354-430) is usually considered the greatest Christian theologian after Paul. His approach to the problem of evil and suffering can be summarized as follows:

There is much in Scripture to commend Augustine's approach. God gave us freedom of will (Genesis 3:15-17; Exodus 32:26; Deuteronomy 30:19; Joshua 24:15; 1 Kings 18:21). We were given this freedom so we could choose God and good (Matthew 4:10; Proverbs 1:10; 4:14; Romans 6:13; Ephesians 6:13; 2 Peter 3:17). Our free choice for wrong led to evil (James 1:13-15; 4:1). All people are now sinners (Romans 3:23). Our sin has resulted in a fallen world (Genesis 3:17; Romans 8:22).

Whenever evil is the product of our sinful choices, Augustine's approach explains its existence without blaming God. Applied to the question of suicide, this position would remind us that the Sovereign of the universe has chosen to limit himself to our God-given freedom. If we misuse our freedom, the fault is not with God but ourselves.

However, this approach does not account adequately for innocent suffering. Augustine would argue (correctly) that a tsunami is the product of a world which "fell" because of sin. But he could not explain why it would devastate Southeast Asia rather than some other part of the planet, or why so many innocent children would be affected. A philosopher will also ask, if man was created good by nature, why did he choose to sin? If God gave us freedom of will and knew how we would choose to use it, is he not responsible for its use (at least to some degree)?

Related to suicide caused by clinical depression, this approach cannot explain why such a disease has to exist, or why it had to affect the person in question. The free-will approach helps us understand why a person who chooses to abuse alcohol might die in a drunk driving accident. But it doesn't explain why the innocent driver of the other car had to die as well.

Satan is very real. He murders and lies (John 8:44). He accuses the people of God (Job 1:9-11), resists the godly (Zechariah 3:1; Matthew 13:38-39), and tempts us to sin (1 Chronicles 21:1; Matthew 4:1). He has power over unbelievers (Acts 26:18; 2 Corinthians 4:3-4). He is a "roaring lion looking for someone to devour" (1 Peter 5:8).

As a result, much of the evil and suffering in the world is attributable to his malignant work. Paul was clear: "our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms" (Ephesians 6:12).

However, not all suffering is the direct result of Satan's work. We live in a fallen world, in which natural disasters and disease are inevitable. People misuse their free will, as we have seen. God permits some suffering for our greater good (see the third approach). Satan would like us to attribute all evil to him, giving him too much power; or blame nothing on him, pretending he doesn't exist. The right approach is to ask the Lord if there is a Satanic component to our suffering, and trust that he will guide us to the truth. If we are under attack, we can claim the power of God over our enemy and find victory in his Spirit and strength.

In relating this approach to the question of suicide, we can know that Satan is a "murderer from the beginning" (John 8:44). He wants to destroy us. He will use our freedom to tempt us, but he cannot make us commit suicide. The choice is still ours

Irenaeus (ca. AD 120-ca. 200) proposed an alternative approach to our problem:

The Bible does teach that some suffering comes from God (Deuteronomy 8:5; Job 16:12; Psalm 66:11; 90:7). We know that suffering can lead to good (Job 23:10; Psalm 119:67; 2 Corinthians 4:17; Hebrews 12:11; Revelation 7:14). Suffering can lead us to repentance (Jeremiah 7:3, 5, 7), and can refine us (Psalm 66:10; Isaiah 48:10; Malachi 3:3; 1 Peter 1:7; 4:17). Pain enables us to witness to our faith in God despite the hurt (2 Peter 2:12, 15; 3:15-16). And so God promises to use even difficult experiences for our good, to make us more like Jesus (Romans 8:28-29).

Irenaeus explains how evil could exist before Adam and Eve chose it. His approach also affirms the hope that God can redeem any suffering for his glory and our good. Problems with this approach include the fact that the "fall" it pictures is not as catastrophic as the event described in Genesis 3. The amount of evil in the world seems disproportionate to the present good; for instance, it is hard to argue that the lessening of anti-Semitism which resulted from the Holocaust justifies the horrors of that tragedy. This approach also struggles with the existence of Hell, since it is not a soul-building or redemptive reality.

As related to suicide, this approach may help us understand that God can redeem depression for his glory and our good. He can even use the horrific tragedy of a suicide to help people follow him in faith. He did not cause this pain, but he can redeem it.

"Eschatology" deals with the future. Applied to theodicy, this approach asserts that evil will be resolved in the future, making present suffering endurable and worthwhile. Jesus promised that life leads to life eternal in glory (John 14:1-6), a paradise beyond our imagination (Revelation 21:1-5). We need not consider the present sufferings worth comparing with the glory to be revealed (Romans 8:18).

As a philosophical model, this approach offers the guarantee of absolute rational understanding. We do not comprehend the purpose of suffering now, but we will one day (1 Corinthians 13:12). All our questions will be answered. All the reasons why God has permitted suffering in our lives will be clarified. Our present faithfulness will be redeemed with future reward in glory (Revelation 2:10).

This approach does not offer explanation in the present. And some might wonder how this promise of future hope makes present courage possible. But it does promise that the questions we cannot answer today will have their answers one day.

The last model is more practical than theoretical: God suffers as we suffer, and gives us strength to withstand and even redeem our pain. The Bible affirms this assertion (2 Corinthians 4:1, 16; Ephesians 3:13; Hebrews 12:5; Revelation 2:3). God walks with us through the valley of the shadow of death (Psalm 23:4). He weeps as we weep (John 11:35). Jesus experienced every temptation and pain we feel (Hebrews 4:15). He is present with us now in the sufferings of life (Deuteronomy 20:1; Psalm 34:18; Isaiah 43:2; Daniel 3:24-25; 12:6-7; Acts 16:25-26).

Philosophically, this approach is not a true theodicy. It offers no real explanation for the origin or existence of suffering. But it does provide the practical assurance that our Father walks with his children through the hardest places of life, and will never allow us to face more than he will give us the strength to bear (1 Corinthians 10:13).

Your Father suffers as you suffer. If you feel pain, so does he. He knows what it is to lose a child, for he lost his Son on the cross. He will walk with us through the valley of the shadow of death (Psalm 23:4) until he leads us all the way home.

When the tragedy of suicide strikes, how can this theological discussion help us in practical ways? Here are steps to take in the worst storms of life.

First, utilize the free-will approach to examine the origin of this suffering. Is there sin to admit? Is this pain in some way the result of misused freedom? If you are not sure, you may ask the Father. Where sin is part of the problem, we can claim God's forgiving grace (1 John 1:9) and make restitution to others when doing so is to their good (Luke 19:8). But do not assume that suffering is always the fault of sin. Joseph, Job, and Jesus are clear evidence to the contrary.

Second, use the soul-building model to ask: what can you learn from this situation? How can you grow closer to God through this pain? Strive to be open to every source from which this spiritual growth can come--ask friends for counsel, seek the Spirit in prayer and Scripture, worship God even (especially) when it's hard. Stay close enough to Jesus to hear his voice and feel his transforming touch.

Third, use the future hope approach to ask: how can God redeem this present suffering for future good? How can he use your witness to touch the lives of people you may not even know? How will he reward your present faithfulness in the future and in glory? You may not be able to see the future, but you can believe that it is real.

Last, utilize the existential model to trust God's help in the midst of your pain. Know that he loves you, no matter how the world assesses or treats you. He will always be your Father, if you have asked Jesus Christ to be your Lord. Nothing can take you from his hand (John 10:28). He will enable you to get through this dark night, until the dawn finally comes.

Above all, make certain that you have entered a personal relationship with your Creator and Father. Be sure that you have asked him to forgive your sins and failures, and to become your Lord and Savior.

This simple prayer captures the essence of a salvation commitment: "Dear Lord, thank you for loving me. Thank you for sending your Son to die on the cross to pay the penalty for my sins. I turn from them now, and ask you to forgive me for them. I invite Jesus Christ into my life as my Savior and Lord. I turn my life over to him. I will live for him as long as I live. Thank you for making me your child forever. In Jesus' name, Amen."

If you prayed this prayer for the first time just now, please tell a Christian you can trust. As God's child, you need to be part of his family. His church can help you grow in your faith and stand with you in the hard times of life. You are most welcome to contact Park Cities Baptist Church if we may be of help to you (214.860.1500; www.pcbc.org). Whomever you trust with your decision to follow Jesus, know that you are now the child of God for all eternity.