Here is Eugene (Father Seraphim) Rose's response to Ivan Karamazov (and the philosophical 'problem of suffering'), from Father Seraphim Rose - His Life and Works. It presents a Christian approach to suffering. This discussion made me think of it, and re-read it, so I thought I'd post it here. Oh, to have faith like his...
"Once one has risen to the level of doubting, two paths open up to him: the path of questioning, of doubting, of trying to understand until one ends in doubting everything, destroyed by doubt, or else giving oneself over to some false science that 'explains' - i.e., explains the irreconcilable paradoxes of our existence; or the path of acceptance and prayer, accepting even the doubt (without contriving more than one's immediate experience gives one legitimacy to doubt), praying to be given yet more to try and test us, crying for more life, more to accept and weep over, accepting and praying in the midst of doubt, knowing that the way of doubt has as many pitfalls as the way of easy acceptance.... For everyone who rationalizes away the suffering of living--the hedonists, the 'philosophers', those who simply don't care--there is at least one who [falls into these pitfalls of doubt], who drives himself to doubt more than he really (existentially) doubts, who explains away the other side of the paradox of human life (the real goodness, and penitence, and the very pity that drives him to doubt in the first place) as cheaply as the false comforters (whom he hates) explain away the suffering and sin and evil.
"For we have entered the time of the Last Doubt, the final and greatest of all: the doubt of everything, the denial of all coherence, the abandonment of the attempt to make 'sense' of the world and human life.
"But the man of this Last Doubt, in the end, falls into the same pit as the false comforters, those who explain away suffering: for both have thought too much, have tried too hard to make 'sense', to 'explain' life. The one explains it too easily, the other finds the lack of explanation, perhaps, too easy. But both trust the mind, both think that life should make sense, should be explained--and that if I, a normal questioning man, can (or cannot) make sense of it, that is all that is needful.
"O proud and vain man! You can make no sense, no real sense of life until you have lived it far more deeply than your mere doubt reveals. You have gone deeper, it is true, than the false comforters, you have refused to be satisfied with the obvious hypocrisy that shields us from the intolerable suffering of our fellow man; but you too, in your turn, have stopped, stopped at the very threshold of the mystery of life....
"You are at a standstill because you have approached the mystery of existence with the mind, with questions and demand for explanation; whereas it can only be approached through prostration, humility, prayer--and acceptance. Accept all, take all into yourself--all that is given you. If you do not do this, if you shield yourself from one smallest bit of suffering so as to take refuge in the rational attitude of doubt, then the fault lies in yourself, and the world fails to make sense precisely because you, who look at it, make no sense. You are foul, and constantly contradict yourself, yet you expect to see the world pure, and making sense!" (pp. 99,100)
"And so He knows how it is with us... We know existence is suffering, and we know that our God loves us and for this love suffered even more intensely than the greatest saint; we know this, and yet we presume to 'doubt', to offer our petty questioning of the 'meaning' of it all. O vile man! Accept it and suffer more, and pray to God--pray for no object, for no cause, merely give your heartfelt prayers and tears to Him. He knows the 'why' of it. He knows all." (pp.103,104)