1. Introduction
No question is more universal than the problem of suffering. Every culture asks: Why do we suffer, and what does suffering mean? Christianity and Buddhism, though distinct in cosmology and theology, both confront the reality of pain, injustice, and moral disorder with remarkable depth.
For Christianity, suffering is the consequence of a fallen world and the distortion of God’s original good creation. Evil originates in human disobedience and spiritual rebellion but can be transformed by divine grace. For Buddhism, suffering (dukkha) is the inherent condition of all existence subject to impermanence and ignorance. Evil is not a cosmic enemy but the product of craving and delusion.
Both traditions therefore treat suffering as a teacher: in Christianity, leading to faith and redemption; in Buddhism, leading to wisdom and liberation.
2. Suffering and Evil in the Christian Worldview
2.1. The Origin of Evil
In Christian theology, evil is not an independent principle but a privation of good (privatio boni) — the corruption of what God created as good (Augustine, Confessions VII.12). Creation itself is “very good” (Gen 1:31), but moral evil entered through the misuse of human freedom.
The Fall (Gen 3) introduced spiritual alienation, moral decay, and physical suffering into the world. Sin disrupted harmony between humanity and God, between people, and between humanity and nature (Rom 8:20–22). Thus, evil is both personal and structural — an inward rebellion and an external distortion of creation.
2.2. The Meaning of Suffering
Christianity interprets suffering within the framework of redemption. It is not meaningless; it reveals the tension between the world as it is and as it was meant to be. Scripture presents several dimensions:
- Disciplinary: suffering as correction (Heb 12:6).
- Participatory: sharing in Christ’s suffering for a greater good (1 Pet 4:13).
- Redemptive: Christ’s passion transforms suffering into a channel of grace (Isa 53:3–5).
- Eschatological: future restoration when “He will wipe every tear” (Rev 21:4).
Thus, suffering is never ultimate. Through the cross, God enters human pain and offers transformation rather than mere escape. As C. S. Lewis observed, “Pain is God’s megaphone to rouse a deaf world” (Lewis, 1940).
2.3. Moral Order and Divine Justice
Christian moral order is grounded in divine law — the expression of God’s character. Obedience aligns humanity with God’s will and brings blessing (Deut 30:19–20). Disobedience leads to disorder and consequence, but not arbitrary punishment. Divine justice operates through both mercy and righteousness (Ps 89:14).
Evil is ultimately overcome by love: “Do not be overcome by evil, but overcome evil with good” (Rom 12:21). The moral universe is teleological — moving toward final judgement and restoration in God’s kingdom. Therefore, Christian theodicy integrates freedom, purpose, and hope within a moral cosmos.
3. Suffering and Evil in the Buddhist Worldview
3.1. The First Noble Truth: Dukkha
The Buddha began his teaching with the statement: “All conditioned things are suffering” (Dhammapada 278). Suffering (dukkha) includes not only physical pain but the deeper dissatisfaction that arises because all phenomena are impermanent (anicca) and lack a permanent self (anattā).
Birth, ageing, illness, death, separation from loved ones, and frustrated desire all expose the instability of life (Samyutta Nikāya 56:11). Recognition of this truth is the first step toward wisdom.
3.2. The Second Noble Truth: The Cause of Suffering
The cause of suffering is craving (taṇhā), driven by ignorance (avijjā). Humans cling to pleasures, existence, and identities, perpetuating the cycle of saṃsāra. There is no external evil power; the source of misery lies in the mind’s attachment to what is transient.
In this sense, “evil” in Buddhism is psychological and moral delusion rather than metaphysical opposition. Greed, hatred, and delusion (lobha, dosa, moha) are the “three poisons” that generate unwholesome actions and karmic consequence.
3.3. Karma and Moral Order
Buddhist moral order operates through karma—the universal law of cause and effect in moral action. Every intentional deed (cetana) produces consequences corresponding to its quality (Gethin, 1998). Virtuous actions yield peace and favourable rebirth; harmful actions lead to suffering.
Unlike divine judgement, karma functions impersonally and automatically. It is not reward or punishment but the natural unfolding of moral causality. Liberation (nirvāṇa) occurs when the chain of cause and effect is broken through non-attachment and wisdom.
Thus, Buddhism affirms a morally ordered universe without invoking a personal deity: ethical harmony aligns with the fabric of reality itself.
4. Comparative Framework: The Logic of Moral Causality
| Aspect | Christianity | Buddhism |
|---|---|---|
| Nature of Evil | Privation of good; rebellion against God | Ignorance and craving; absence of wisdom |
| Origin of Suffering | Consequence of sin and corruption of creation | Inherent in conditioned existence |
| Moral Law | Divine command reflecting God’s nature | Causal law (karma) inherent in reality |
| Responsibility | Personal accountability before God | Moral consequence through cause and effect |
| Overcoming Evil | Through repentance, faith, and divine grace | Through insight, ethical conduct, and meditation |
| Ultimate End | Restoration in God’s kingdom | Liberation in nirvāṇa |
| View of Pain | Can be redemptive and purposeful | Instructive and dissolvable through wisdom |
Both frameworks affirm that moral order is built into the structure of reality. Christianity interprets this order as the will of a personal God; Buddhism as the operation of impersonal law. Both reject moral chaos and insist that actions have real consequences.
Yet their emotional tones differ: Christianity offers hope through divine compassion, while Buddhism offers serenity through understanding. One transforms suffering by faith, the other dissolves it by insight.
5. The Role of Compassion
Despite doctrinal differences, compassion lies at the centre of both traditions’ responses to suffering.
- In Christianity, compassion (agapē) mirrors God’s love: “Be compassionate, as your Father is compassionate” (Luke 6:36).
- In Buddhism, compassion (karuṇā) arises from insight into interdependence — seeing that all beings suffer together (Rahula, 1978).
Both affirm that moral maturity expresses itself not in withdrawal but in active mercy: the Christian imitates Christ’s sacrificial love; the Buddhist cultivates boundless compassion for all sentient beings.
Thus, the path through suffering is not avoidance but transformation through empathy and moral awareness.
6. Evil, Freedom, and Responsibility
Both Christianity and Buddhism hold human agency central. In Christianity, moral freedom allows genuine love but also the possibility of sin; in Buddhism, volitional action (cetana) determines karmic outcome. Neither system excuses evil as inevitable; both affirm moral responsibility and the capacity for change.
Christianity resolves the tension between freedom and evil through grace — divine empowerment that heals the will. Buddhism resolves it through mindfulness and discipline — the purification of intention. Each proposes a path from bondage to freedom consistent with its understanding of moral order.
7. Conclusion
Christianity and Buddhism offer two comprehensive theodicies — explanations of suffering that both affirm meaning and moral coherence.
- Christianity situates suffering within a redemptive narrative: evil is parasitic, yet God transforms it into good through love and sacrifice.
- Buddhism situates suffering within a causal continuum: ignorance gives rise to craving, and freedom comes through awakening.
In both, suffering becomes the arena for spiritual growth and moral awakening. The Christian sees the cross as the paradox of victory through pain; the Buddhist sees enlightenment as the stillness beyond pain.
Both ultimately affirm that reality is morally structured and that liberation, whether called salvation or nirvāṇa, comes through the transformation of desire and perception.
The next study, Part 6: “The Path to Liberation or Salvation,” will examine how these two visions of moral order unfold into distinct yet parallel paths — one through divine grace and faith, the other through ethical discipline and meditative insight.
References
- The Holy Bible (NIV 2011). London: Hodder & Stoughton.
- Augustine (1998) Confessions, trans. Chadwick, H. Oxford: Oxford University Press.
- C. S. Lewis (1940) The Problem of Pain. London: Geoffrey Bles.
- Gethin, R. (1998) The Foundations of Buddhism. Oxford: Oxford University Press.
- Rahula, W. (1978) What the Buddha Taught. Rev. edn. London: Gordon Fraser.
- Smart, N. (1998) The World’s Religions. Cambridge: Cambridge University Press.
- Williams, P. (2009) Mahayana Buddhism: The Doctrinal Foundations. 2nd edn. London: Routledge.