God and the Tsunami
The death toll is staggering: 150,000 and counting. On December 26, 2004, an underwater earthquake—which registered at 9.0 on the Richter scale—resulted in massive tidal waves from the Indian Ocean, wreaking death and devastation across portions of a dozen nations (Djuhari, 2004). Tsunamis are a series of very long waves generated by any rapid, large-scale disturbance of the sea. Most are generated by sea floor displacements from large undersea earthquakes (“Tsunamis,” 2004).
As shocking as this event may seem, many other natural disasters have occurred in human history that exceed the recent tsunami in their toll of death and destruction. For example, throughout China’s history, extensive flooding has occurred countless times as a result of the mighty 3,000-mile-long Hwang Ho River. Several of the most terrible floods, with their ensuing famines, have been responsible for the deaths of more than a million people at a time. The southern levee of the river failed in Hunan Province in 1887, affecting a 50,000 square mile area (“Hwang Ho,” 2004). More than 2 million people died from drowning, starvation, or the epidemics that followed (“Huang He,” 2004).
In reality, such events have occurred repetitiously throughout the history of the world, and continue to do so—constantly: hurricanes, cyclones, earthquakes, tornados, floods, tsunamis, droughts, and volcano eruptions. In fact, natural disasters kill one million people around the world each decade, and leave millions more homeless, according to the United Nation’s International Decade for Natural Disaster Reduction (“Disasters…,” 1997).
This circumstance inevitably elicits the pressing question: “Why would God allow such loss of life, inflicted on countless numbers of seemingly innocent people?” The number one argument marshaled by atheists to advocate their disbelief in God is the presence of widespread, seemingly purposeless suffering. They insist that if an infinite Being existed, He would exercise His perfect compassion and His omnipotence to prevent human suffering (e.g., Lowder, 2004; cf. Jackson, 2001). Even for many people who do not embrace formal atheism, the fact that God apparently seems willing to allow misery and suffering to run rampant in the world, elicits a gamut of reactions—from perplexity and puzzlement to anger and resentment.
But the Bible provides the perfect explanation for such occurrences. Its handling of the subject is logical, sufficient, and definitive. It sets forth the fact that God created the world to be the most appropriate, suitable environment in which humans are enabled to make their own decisions concerning their ultimate destiny (Genesis 1:27; Ecclesiastes 12:13-14). We humans have been provided with the ideal environment in which we may freely accept or reject God’s will for our lives. All instances of natural disasters and nature’s destructive forces are the result of specific conditions that are necessary to God’s providing humanity with this ideal environment.
God is not blameworthy for having created such a world, since He had a morally justifiable reason for having done so. Human existence on Earth was not intended to be permanent. Rather, the Creator intended life on Earth to serve as a temporary interval of time for the development of one’s soul. Life on Earth is a probationary period in which people are given the opportunity to attend to their spiritual condition as it relates to God’s will for living. Natural disasters provide people with conclusive evidence that life on Earth is brief and uncertain. [NOTE: For further study on this thorny issue, see Thompson, 1997, and Warren, 1972.]
Christians understand that no matter how catastrophic, tragic, or disastrous an event may be, it fits into the overall framework of soul-making—preparation for one’s departure from life into eternity. Likewise, the Christian knows that although the great pain and suffering caused by natural disasters may be unpleasant, and may test one’s mettle; nevertheless, such suffering is not intrinsically evil. Nor is it a reflection on the existence of an omnibenevolent God. The only intrinsic evil is violation of God’s will. What is required of all accountable persons is obedience to God’s revealed Word (given in the Bible)—even amidst pain, suffering, sickness, disease, death, and, yes, tsunamis.
“Disasters: A Deadly and Costly Toll Around the World” (1997), FEMA News, [On-line], URL: http://www.fema.gov/pdf/library/stats.pdf.
Djuhari, Lely (2004), “Asia Rushes to Bury 67,000 Tsunami Victims,” Seattle-Post Intelligencer, December 29, [On-line], URL: http://seattlepi.nwsource.com/national/apasia_story.asp?category=1104&slug=Quake Tsunami.
“Huang He, or Hwang Ho” (2004), Britannica Student Encyclopedia, [On-line], URL: http://www.britannica.com/ebi/article?tocId=9274966.
“Hwang Ho” (2004), LoveToKnow 1911 Online Encyclopedia, [On-line], URL: http://32.1911encyclopedia.org/H/HW/HWANG_HO.htm.
Jackson, Roy (2001), “The Problem of Evil,” The Philosopher’s Magazine Online, [On-line], URL: http://www.philosophers.co.uk/cafe/rel_six.htm.
Lowder, Jeffery (2004), “Logical Arguments From Evil,” Internet Infidels, [On-line], URL: http://www.infidels.org/library/modern/nontheism/atheism/evil-logical.html.
Thompson, Bert (1997), “Divine Benevolence, Human Suffering, and Intrinsic Value,” Reason and Revelation, [On-line], URL: https://apologeticspress.org/articles/198.
“Tsunamis” (2004), National Oceanic & Atmospheric Administration (NOAA), [On-line], URL: http://www.noaa.gov/tsunamis.html.
Warren, Thomas (1972), Have Atheists Proved There Is No God? (Jonesboro, AR: National Christian Press).
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