Powerless, or the Hidden Power in our Suffering?


In a 1999 study published in the Journal of the American Medical Association, patients with serious illness were asked to identify what was most important to them during the dying process.

Many indicated they wanted to achieve a "sense of control." This is understandable. Most of us fear our powerlessness in the face of illness and death. We would like to retain an element of control, even though we realize that dying often involves the very opposite: a total loss of control, over our muscles, our emotions, our minds, our bowels and our very lives, as our human framework succumbs to powerful disintegrative forces.

Even when those disintegrative forces become extreme and our suffering may seem overwhelming, however, a singularly important spiritual journey always remains open for us. This path is a "road less traveled," a path that, unexpectedly, enables us to achieve genuine control in the face of death. The hallmark of this path is the personal decision to accept our sufferings, actively laying down our life on behalf of others by embracing the particular kind of death God has ordained for us, patterning our choice on the choice consciously made by Jesus Christ.

When asked about the "why" of human suffering, Pope John Paul II once stated, with piercing simplicity, that the answer has "been given by God to man in the cross of Jesus Christ." He stressed that Jesus went toward his own suffering, "aware of its saving power." The Pope also observed that in some way, each of us is called to "share in that suffering through which the Redemption was accomplished." He concluded that through his only-begotten Son, God "has confirmed His desire to act especially through suffering, which is man's weakness and emptying of self, and He wishes to make His power known precisely in this weakness and emptying of self." The Holy Father echoes St. Paul's famous passage: "My grace is sufficient for you, for my power is made perfect in weakness."

The greatest possibility we have for achieving control, then, is to align ourselves in our suffering and weakness with God and his redemptive designs. This oblation of radically embracing our particular path to death, actively offered on behalf of others and in union with Christ, manifests our concern for the spiritual welfare of others, especially our friends and those closest to us. We are inwardly marked by a profound need to sacrifice and give of ourselves, a need that manifests our inner capacity to love and be loved.

As no one had ever done before, Jesus charted the path of love-driven sacrifice, choosing to lay down his life for his friends. He was no mere victim in the sense of being a passive and unwilling participant in his own suffering and death. He was in control. He emphasized, with otherworldly authority, that, "nobody takes my life from me: I lay it down, and I take it up again."

The greatest possibility we have for achieving control, then, is to align ourselves in our suffering and weakness with God and his redemptive designs.

Yet we see that his life was, in fact, taken from him by those various individuals and groups who plotted his death and sought his execution. His life was taken from him by evil men, even though, paradoxically, nobody took his life from him, because nobody had power over his being, unless granted from above.

We experience a similar paradox in our own deaths: while it may seem that our life is being taken from us through the evil of a particular ailment or the ravages of a particular disease, we can reply that nothing takes away our life, because nothing has power over our being, except what is ordained from above. In his providence and omniscience, years before the fact, God already knows and foresees that unique confluence of events that will constitute our death, whether it be by stroke or cardiac arrest, liver failure or Alzheimers, or any other means. By spiritually embracing in God that specific path to death, our freedom is elevated to new heights; indeed, we "achieve control" in the most important way possible, through willed surrender and radical gift in our innermost depths.

Jesus foresaw that his greatest work lay ahead as he ascended Calvary to embrace his own powerlessness and self-emptying. Although we may feel condemned to our powerlessness as we receive help from others in our sickness, and although we may feel supremely useless as we are "nailed" to our hospital bed, our active, inward embrace of the cross unleashes important graces for ourselves and others, and reveals a refulgent light beyond the obscurity of every suffering. Jesus' radical embracing of his Passion — and our radical embracing of our own — marks the supreme moment of a person who achieves control over his or her destiny through immersion into the hope-filled and redemptive designs of God.




Father Tadeusz Pacholczyk, Ph. D. "Powerless, or the Hidden Power in our Suffering?" Making Sense Out of Bioethics (May, 2012). 

Father Tad Pacholczyk, Ph. D.  writes a monthly column, Making Sense Out of Bioethics, which appears in various diocesan newspapers across the country.  This article is reprinted with permission of the author, Rev. Tadeusz Pacholczyk, Ph. D. 

The National Catholic Bioethics Center (NCBC) has a long history of addressing ethical issues in the life sciences and medicine.  Established in 1972, the Center is engaged in education, research, consultation, and publishing to promote and safeguard the dignity of the human person in health care and the life sciences.  The Center is unique among bioethics organizations in that its message derives from the official teaching of the Catholic Church: drawing on the unique Catholic moral tradition that acknowledges the unity of faith and reason and builds on the solid foundation of natural law. 

The Center publishes two journals (Ethics & Medics and The National Catholic Bioethics Quarterly) and at least one book annually on issues such as physician-assisted suicide, abortion, cloning, and embryonic stem cell research.  Educational programs include the National Catholic Certification Program in Health Care Ethics and a variety of seminars and other events. 
Inspired by the harmony of faith and reason, the Quarterly unites faith in Christ to reasoned and rigorous reflection upon the findings of the empirical and experimental sciences.  While the Quarterly is committed to publishing material that is consonant with the magisterium of the Catholic Church, it remains open to other faiths and to secular viewpoints in the spirit of informed dialogue. 


Father Tadeusz Pacholczyk earned a Ph. D.  in Neuroscience from Yale University.  Father Tad did post-doctoral research at Massachusetts General Hospital/ Harvard Medical School.  He subsequently studied in Rome where he did advanced studies in theology and in bioethics.  He is a priest of the diocese of Fall River, MA, and serves as the Director of Education at The National Catholic Bioethics Center in Philadelphia.  Father Tadeusz Pacholczyk is a member of the advisory board of the Catholic Education Resource Center.  See http://www.FatherTad.com.

Copyright © 2012 Rev. Tadeusz Pacholczyk, Ph.D.

Subscribe to CERC's Weekly E-Letter



Not all articles published on CERC are the objects of official Church teaching, but these are supplied to provide supplementary information.