Exploring the aristocratic nature of voluntary suffering
02/26/2024
We move now from considering the
more democratic kind of involuntary suffering (like death) which touches
everyone, to the voluntary suffering which we might label more aristocratic
because it is embraced by fewer and nobler souls. Aristocracy means rule by the
noble few. Surprising as it sounds, some people actually seek suffering, not
because they suffer from some mental disorder but because they feel their
sacrifices might help restore the proper order in themselves and others. We
are, of course, still on the natural, human level of suffering, and not talking
about suffering motivated by supernatural faith in Jesus. Voluntary suffering
is about being super good, not super holy. We are not yet ready for the high
science of Christian suffering. That is, even before the birth of Christ – and
even after in some instances of ignorance – some noble souls willingly
shouldered suffering for their own personal growth or for the good of others.
Therefore, we will explore voluntary suffering under two headings: (1) for
personal benefits, and (2) for altruistic purposes.
A common example of personally
motivated, voluntary suffering occurs every January first. Many people make New
Year’s Resolutions, which typically entail some sacrifice, like diet and
exercise. People make their physical health a priority and consequently
willingly embrace suffering. Such voluntary suffering is for purely personal
gain – no pain, no gain – and all good doctors highly recommend it. My parents,
for example, have started a new exercise routine called “chair yoga,” and I
occasionally join them. It is low impact yoga, and mostly involves stretching
muscles. It may sound easy, but I was sweating after thirty minutes.
But physical fitness does not
exhaust all the personal reasons for voluntary suffering; they can also be
chosen for fiscal or financial fitness. I am a fan of the Dave Ramsey school of
managing money because he advocates delayed gratification rather than immediate
gratification. Put simply, save before you spend. I bought one of Dave Ramsey’s
books, called The Total Money Makeover. At the bottom of every page is his
personal motto: “If you will live like no one else, later you can live like no
one else.” That is, most people spend recklessly and save rarely. Dave
recommends the opposite approach to money management, namely, save regularly,
and spend responsibly. Notice here the motive behind such voluntary sacrifices
is purely personal, we might almost say “selfish” in the best sense of selfish
as becoming the best version of yourself: disciplined. We are not yet suffering
for others (although others may approve of the new you), and still far from
suffering for Christ (although divine grace is surely operative whenever we do
any good).
Another form of voluntary
suffering is altruistic, or embraced for the good of others. The first person
who suffers altruistically that should come to everyone’s mind is their own
mother. Why? No one would be here if their own mother had not willingly endured
the curse of Eve in Gn 3:16, “in pain you shall bring forth children”. By the
way, Hispanic mothers regularly refuse to take an epidural shot during labor to
avoid any undue risk to their baby or themselves. They willingly endure the
full weight of Eve’s curse. But motherly love and concern does not stop at
childbirth. Our church secretary has a funny sign on her desk that reads:
“’It’s like no one in my family appreciates that I stayed up all night
overthinking for them,’ signed, Mom.” The behavior of children causes not only
the Virgin Mary’s heart to be pierced by a sword; all loving mom’s hearts are
so pierced. Naturally, husbands and fathers also make sacrifices for their
families, but we don’t receive the same publicity, which is part of the
sacrifice itself. Notice, again, that this form of altruistic suffering is not
necessarily motivated by faith in Christ or (obvious) grace – it is not
properly supernatural – it is, rather, born from natural instincts and familial
love and care.
Another higher level or layer of
altruistic, voluntary suffering is patriotic sacrifice embraced for one’s
country, especially by joining the military. Archbishop Fulton Sheen, in his
autobiography Treasure in Clay, refers to two renowned world leaders who
embraced celibacy for others: Mahatma Gandhi, for the sake of the untouchables
in India (I’m not sure what Mrs. Gandhi thought about that), and United Nations
secretary general Dag Hammerskjöld, for the sake of world peace (cf., Treasure
in Clay, 206). My nephew Isaac, graduated from West Point last year, and is now
stationed in Poland. I am in awe and gratitude of his readiness to serve his
country and, if necessary, to make the ultimate sacrifice for her. We have
added a petition every at Sunday Masses so our courageous men and women in the
armed forces do not have to make that ultimate sacrifice. But they are ready to
if called upon.
On November 19, 1863, President
Abraham Lincoln traveled to Gettysburg, Pennsylvania to dedicate a cemetery and
give a brief speech. He delivered one of the most memorable speeches of all
time because he intended to honor those who made the ultimate, altruistic
sacrifice for their country. The sixteenth president acknowledged humbly:
"But in a larger sense we cannot dedicate, we cannot consecrate, we cannot
hallow this ground. The brave men, living and dead, who struggled here have
consecrated it, far above our poor power to add or detract. It is for us, the
living, rather, to be dedicated here, to the unfinished work which they who
fought here have thus far so nobly” – notice the nobility of such sacrifice –
“advanced…[T]hat we here highly resolve that these dead shall not have died in
vain, that this nation, under God, shall have a new birth of freedom, and that
government of the people, by the people, and for the people, shall not perish
from the earth.” I cannot think of a more patriotic speech – except perhaps
Mark Antony’s eulogy of Caesar in Shakespeare’s play “Julius Caesar” (III, ii,
1617-1797) – that praises the heroic nature of altruistic, voluntary suffering.
This, then, is the second course
of studies in our school of hard knocks, this academy of aches. Unlike the
first course of involuntary suffering which touches everyone without exception
– democratic we might say – voluntary suffering by contrast can be described by
the Marine Corps motto: “The few, the proud, the Marines.” That is, unlike most
people whose personal paradigm is to maximize pleasure and minimize pain, some
people discover the value of voluntary suffering. Among this remarkable
minority of the human race, some accept suffering for physical fitness or
financial fitness. Whereas, within families and nations there is an even
narrower, nobler few, an aristocracy of altruistic sufferers, that put other’s
happiness before their own. They are willing to die so that others may live –
their “death” might give this nation “a new birth" – mothers and fathers,
and men and women in uniform who protect the freedoms the rest of us take for
granted. As King Henry declared in his famous St. Crispian’s Day speech: “We
few, we happy few, we band of brothers; / For he to-day that shed his blood
with me / Shall be my brother” (Henry V, IV, iii).
Praised be Jesus
Christ!
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