Answering the questions of both the observer and the protagonist in one book is no easy task.
Even if those who pass through the deep valley of suffering ask the philosophical question, “God, why did you let this happen?” their real concern is survival itself.
"How can I survive?" "How can I overcome adversity without losing my dignity as a human being?" It's cruel to talk philosophically about hardship to those who are actually experiencing it.
But it is clear that suffering leads to “big questions” about God and the nature of life.
As I continued to study suffering, it became clear that a prescription tied to a single point in time could never answer the insoluble riddle of suffering.
So I decided to divide this book into three parts, each using different tools to tackle this topic.
The unifying element of the three is the image of suffering as a 'hot blazing fire'.
This is a very rich metaphor that the Bible shows.
--- pp.
19-20

Traditional views of suffering hold that the responsibility for navigating dark times lies with the sufferer.
The work required of them also takes the form of 'mental work' that takes place within, such as patience, wisdom, and sincerity.
But modern culture does not view suffering as punishment, nor does it see it as an opportunity or a test.
Those who suffer are victims of an impersonal universe, and so they should seek professional help to alleviate their suffering by eliminating stressors as much as possible, whether medical, psychological, social, or national.
However, this movement of leaving pain to the experts has brought about great confusion in our society.
This is because the prescriptions given to those suffering by different groups of experts are very different.
--- p.
44

From a worldly perspective, suffering can never be a meaningful part of life; it is merely a stumbling block.
As long as you hold that perspective, there are only two things you can do when suffering and pain strike.
The first priority is to manage and reduce pain.
Over the past two generations, most professional services provided to those experiencing difficulties have shifted from discussing the causes of suffering to discussing ways to reduce stress.
Experts no longer talk about how to endure adversity patiently.
Instead, he uses terms drawn from business, psychology, and medicine to say that stress, tension, and trauma can be managed, reversed, and overcome.
For those suffering, I advise them to avoid negative thoughts and rely on rest, exercise, and supportive relationships to protect themselves.
Focus solely on controlling painful emotions.
--- pp.
46-47

From Luther's perspective, suffering plays a dual role.
Before suffering can give us the joy and love that will help us overcome it, suffering must first empty us of our pride.
Luther declares:
“If God takes away all our possessions and lives through countless trials, there is no way to endure hardships with a calm heart without clinging to something more precious, that is, without becoming one with the Lord through faith.” Suffering dispels the delusion that “I have the power and authority to rule and save my life.”
As humans “pass through adversity, they become emptied,” leaving room for God and grace to fill them.
Luther says:
“It is God’s nature to create something out of nothing.
Therefore, if it is not yet completely empty, the Lord cannot create anything from it.”
--- pp.
82-83

Hardship does not automatically or as some kind of compensation produce this freedom or happiness.
Suffering produces growth only when we properly understand Christ's suffering and ministry for humanity.
Luther asserts that “we cannot suffer with Christ (i.e., follow his example and love in suffering) until we fully accept the benefits of his suffering.”
Luther knew firsthand how suffering can tear us apart when we are uncertain of God's love.
The medieval church's teaching that enduring hardship would bring God's grace was completely out of the question.
No matter how hard I tried, my conscience didn't feel at ease.
Because there is no way to gauge whether one is suffering with a heart of complete obedience and purity.
Luther believed that in order to properly face suffering, a 'clear conscience' must be the most important prerequisite.
We must not try to use patience to make peace with Christ.
To endure trials, you must already be at peace with Christ.
Only when we deeply trust that the Lord has suffered so much for us can we begin to pretend to endure hardships like Him.
--- p.
87

While hardships can bring about changes in personal growth and discipline, they should not be viewed as mere means of self-improvement.
Such a view is no different from a kind of masochism that enjoys pain.
Because only when you are in pain both physically and mentally can you feel noble.
Even without necessarily having that perspective, suffering has a tendency to make us self-absorbed.
When we become obsessed with ourselves and our own growth, adversity truly becomes a strangling noose.
Suffering must be accepted as a way to know God better than before, and a way to serve and become more like the Lord.
--- p.
296

Suffering does not exist solely as an intellectual issue, such as, "Why is there so much evil and suffering in life?"
Adversity is also a personal problem, such as 'How can I overcome this situation?'
The first and second questions represent different worlds.
Therefore, we must not only prepare intellectually for hardship, but also prepare our hearts.
This means that we must consistently live a prayer life that is both theologically deep and existentially rich.
--- pp.
312-313

The Lord was thrown into a fiery furnace.
It was the fire we should have entered.
Because the Lord walked into the fiery furnace, mankind was saved.
But what if we believe God saves only those who live exceedingly good lives? Each time the waves of trial surge, we will either hate God or loathe ourselves.
“I lived a good life, so I deserve a better life. Why is God treating me like this?” you mutter, or “I should have lived a good life, but it’s clear I didn’t.
Either you mutter, “I’m a worthless person.”
Either way, it leads to deep frustration.
A soul that has forgotten the gospel cannot help but waver between anger and guilt.
--- pp.
368-369

The apostle said, “Until now you rejoiced in Christ, but now you have entered a time of suffering and adversity.
But don't worry.
It does not say, “You will be happy again.”
Or, it is not that “it is better not to be sad or distressed during these trials and tribulations, but to rejoice in Jesus.”
Peter doesn't pit the two against each other.
It says, "Either rejoice in Christ, or cry out in pain," not "either one or the other," but "both."
It teaches us that not only can we do both, but that they must go together so that we can trudge through adversity without being shattered by it.

--- p.
398