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February 14, 2012

Home > 2010 > January (Web-Only)Christianity Today, January (Web-Only), 2010
Theology in the News
Theodicy in Light of Eternity
Theologians see hope for the future based on the past.




Nearly two weeks following the devastating earthquake in Haiti, pictures and video of the rubble still move us. Stories stir our compassion to give, to consider hosting refugees. Suffering still pricks our consciences, even though the pattern has become all too familiar in recent years after the tsunami in Southeast Asia, the hurricane in New Orleans, and the earthquake in China.

We have also become accustomed to fielding questions about God's role in such devastation. Writing on January 19 for the BBC, philosopher David Bain explored the question of why God allows natural disasters. Following in a long line of skeptics, Bain asked why God did not prevent the Haiti earthquake if he truly exists. He echoed the conundrum offered by David Hume in 1776: "Is God willing to prevent evil, but not able? Then he is impotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Whence then is evil?"

Several top-notch theologians have recently stepped forward to meet this challenge. They acknowledge the human longing to find meaning behind seemingly senseless suffering. But they hesitate to offer any explanation that reveals God's hidden intent. In fact, these theologians say that the best answer to the problem of natural disasters is no sure answer at all.

Because we worship a God who redeems sinners through the suffering Messiah, Christians naturally search for purpose and redemption following destruction. Perhaps the earthquake will serve as a spiritual wake-up call to Haiti and everyone watching. Maybe the earthquake will liberate Haiti from political corruption and inspire its international neighbors to find solutions to endemic poverty. After all, God has reasons for everything that happens under his sovereign care, no matter how troubling it may appear to us.

"Shared suffering can help build true community," theologian John Stackhouse writes in his 2009 book, Can God Be Trusted? Faith and the Challenge of Evil. "Pulling together in a common crisis, setting aside petty differences in the service of a larger goal, turning one's attention from the neighbor to focus upon a larger threat—all of these aspects of coping together with a danger or disaster can form and strengthen communal ties. Such ties grow with every sandbag passed from one neighbor to another as a flood threatens, with every nail hammered into a new barn after a tornado's destruction, with every bowl of soup ladled out in a shelter. Moreover, catastrophe can severely teach us our human limitations and need. When the river spills over all of the levees we have carefully built to control it, when the lightning blazes out of the sky and sets a valley alight, when the earth shakes cities into rubble—each is an occasion to remember our finitude and our dependence."

Sadly, we know that disaster does not always bring communities together. Indeed, the situation in Haiti appears to be dire as thousands of refugees fight for survival. On-the-ground reports from pastors James MacDonald and Mark Driscoll reveal the earthquake's tragic aftermath, including murder and sex trafficking. Distraught by disaster, we can respond in one of two ways. 

"Our condition of limitation, even confusion, in this complicated and sometimes frighteningly contradictory world can drive us away from the God who seems to make no sense, or it can drive us to trust God, and keep trusting, in the face of such threats to faith," Stackhouse writes.

Careful attention to biblical example reorients us. While we are preoccupied with questions about why God allows evil, biblical characters typically asked God how long they must endure, according to theologian Christopher Wright.





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Displaying 1–5 of 31 comments

R.L. Elam

February 07, 2010  2:07am

The devastation wrought by the earthquake in Haiti reminds us of the suffering of the innocent. The problem of pain and suffering caused by natural phenomena is in many respects more troubling than the problem of moral evil. In the case of evil, we know that it's a result of free actions and hence plausibly it's not something for which God is, so to speak, responsible. But the reality of babies with incurable diseases and large-scale loss of life caused by earthquakes and tidal waves is another matter altogether. No human agent consciously brings these about. Many have said that God, being all-powerful and all-knowing, could and must prevent such tragedies if He is all-loving. I explore this important topic in length at www.delightinhim.com. Thank you.

BillO

February 04, 2010  7:41pm

I must admit my concern for the Haitian people when I read about the widespread pactice of occultism and it's integration into the faith of a great number of the "religious" community. It struck me as the addition of extra influence into everyday prayers. As if a prayer doesn't fully appeal to God then perhaps it will rise to the level of interest of "another entity." Dangerous grounds.

G. Lloyd Rediger

February 03, 2010  8:20pm

Collin Hansen seems stuck on a common mistake of believers who attempt to "know" the mind of God, for he, with so many others, asks the "Why? question regarding happenings in God's creation. This is question is quicksand, for it reaches into mental-spiritual territory that belongs to the Creator. The "Why" question can never be answered with certainty--we should learn this from such penetrating Biblical responses as Isaiah 55:8-9: "Remember, my thoughts are not your thoughts, nor your ways my ways," says the Lord. "My ways are higher than your ways..." (paraphrase). The "Why" question is always beyond our understanding. Our only legitimate question regarding tragedy & evil is "What?" When we are will to see our realities, then we can answer them with our best responses to God's answer: "My ways are higher than your ways." Thus we learn to trust & obey.

fundamentalist

February 03, 2010  10:47am

So why do Christians have to suffer from the same judgment as non-Christians? Because God didn't want "rice" Christians, that is, people who follow him just for the material benefits. He wants people who freely choose him because of who he is. And as Paul and Peter remind us, God uses suffering to teach Christians about himself and his grace. What should we learn from the Haiti earthquake? Sin is terrible in God's eyes, so terrible that he will allow such horrible tragedies in hopes of persuading some to repent. The heart of mankind is very hard and wicked if things like earthquakes won't cause men to repent. Also, the final judgment is far worse that mere death from an earthquake.

fundamentalist

February 03, 2010  10:45am

God created the earth perfect, no earthquakes, tsunamis, hurricanes, etc. There was no death. After Adam and Eve sinned and God cast them from the garden, he cursed the earth, making it difficult for mankind to grow food. Then he judged mankind with the flood, which changed the topography of the earth dramatically and brought about the shifting of the tectonic plates, which causes earthquakes. What is the purpose of God's judgments? The judgments of Israel in the OT answer: God judges nations for their rebellion against him. The Book of Revelations give a similar answer. But the judgments are only partial (complete judgment will happen in the Great White Throne of Judgment) and intended to motivate people to end their rebellion. That doesn't mean that God determined that Hatians are greater sinners than everyone else and deserve this round of earthquakes. God's judgment was general, against all of a rebellious mankind. Sometimes the judgment falls on one group, sometimes on another.

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