Two Essays On God And Disaster

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When Job complains about the injuries God has allowed him to suffer, and claims "they are tricked that trusted", God says nothing to rebut the charges.

" Faced with this question, Archbishop of York John Sentamu said he had "nothing to say to make sense of this horror", while another clergyman, Canon Giles Fraser, preferred to respond "not with clever argument but with prayer". The Old Testament is also not clear to the layman on such matters.

"It would be interesting to compare the results with countries that experience more weather-related disasters or have weaker infrastructure and insurance markets." Future studies could also look at the specific channels through which climate-related disasters affect religious preferences, he added.

"Do people become less religious as disasters and material losses increase in number because they have more scientific information that links these disasters to human-induced climate change?

As the philosopher David Hume (echoing Epicurus) put it in 1776: "Is God willing to prevent evil, but not able? Robertson's claim will strike many as ludicrous, if not offensive.

Less reticent is the American evangelist Pat Robertson.

God created a universe in which disasters occur, they think, because goodness only develops in response to people's suffering.

To appreciate this idea, try to imagine a world containing people, but literally no suffering. In that world, there are no earthquakes or tsunamis, or none that cause suffering. So why didn't God create the Magical World instead of ours? For goodness develops only where it's needed, the idea goes, and it's not needed in the Magical World.

Or perhaps free will would be relevant if human negligence always played a role.

There will be some who say the scale of the tragedy in natural disasters is partly attributable to humans.


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