By Henry Beadnell
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Additional resources for A guide to typography,: In two parts, literary and practical; or, The reader's handbook and the compositor's vade-mecum
So far I have been focusing on the personal compassionate response towards individual victims, especially in contrast to responses of apathy and forms of distorted empathy. In the next section of this chapter I will explore also the significance of Jesus’ own suffering and compassion in relation to present human suffering. However, now I will explore the question of a politics of compassion. In his explorations of the theme of compassion in the New Testament writings, Marcus Borg observes how this paradigm of Christian compassion is intended socio-politically within the Church and not merely personally and individually.
3 Certainly, not all 20 Reclaiming Theodicy suffering that is associated with artistic and intellectual accomplishments has a personally transformative effect for the artist or author, even if the product inspires and enriches others in that way. However, much suffering is correlative to the growth dynamic by which we become better people and crucial to the movement towards our fulfilment. It is through suffering, at least in part, that we activate and realize our hidden strengths and potentials, be they physical, intellectual or aesthetic.
I will explore the intricate dynamics between suffering, compassion and spiritual transformation a bit more deeply in Chapter 3. But in reading this passage about the shaman’s self-sacrifice I was struck by the remarkable parallel of this therapeutic perspective to the fundamental teaching of Christian dogma. That is to say, Christianity is essentially shamanic in its understanding of God. The shaman is willing to offer up his own self to help the patient. Christ – the shaman God – sacrifices himself for the sake of humanity.