crisis in life leads a man towards god or away from god
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crisis will never lead a man towards god because ,there is nothing in this universe which we can say god
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Theological ideas about disasters are common in English metaphors. We talk about a flood as being of biblical proportions (in reference to Noah’s Flood in Genesis), about worldwide disasters being apocalyptic (in reference to the biblical Apocalypse and the Day of Judgment), and insurance companies talk of “acts of God,” by which they mean natural disasters1 that humans did not cause or could not reasonably have prevented (CBS 2015). For insurance purposes, an act of God could be a lightning strike that burns a home to the ground, or a tsunami swamping a city where one had never previously hit. The implicit presumption is that no one is to blame (and can’t be sued), other than God (and he’s not easily sued), so the insurance company will likely have to pay out (unless acts of God are not covered in the specific policy).
This insurance language links to probably the most common way in which theology is invoked in relation to disasters. Many ancient religions, from Greek and Roman mythology to various tribal religions, are thought to have arisen in response to various natural phenomena, including disasters. The view was that disasters occurred because the gods were angry and sent the disaster to punish guilty humans. Something was needed to appease the gods, and various rituals and sacrifices were developed, along with a priesthood to discern what is needed and carry out the appeasement activities. For example, according to Herodotus, often called “the Father of History,” the earliest recorded tsunami, in 479 BC, was sent by the god of the sea, Poseidon, to punish the Persians for their siege of Potidaea. ‘Such explanations were more nearly the norm for much of antiquity’ (Molesky 2015, 150).
As scientific understandings of the world developed, so-called acts of God came to be viewed as natural phenomena. The world came to be seen as behaving in predictable ways, following natural laws that sometimes lead to destructive events like earthquakes, tsunamis, hurricanes, volcanic eruptions and other disasters. In theology and philosophy, they have been called natural evils, in contrast with moral evils, because natural evils did not involve human choices. Bad things sometimes happen to humans when by chance they are in the path of some colossally powerful forces of nature. Science has no place for angry gods sending disasters as punishments.
And yet, when a village full of humans is incinerated by lava, or a city collapses in an earthquake, or thousands are drowned by a wave, we cry foul. This should not be! What have they done to deserve this? The innocent should not suffer this way. Why do bad things happen to good people? This may be the most common way that theological perspectives arise around disasters. Such reactions may not be very reflective, they may not be informed by much theology, but they happen frequently and reflect recognition of the widespread belief that something is wrong with our world. After the 2004 Indian Ocean Tsunami and the 2010 earthquake in Haiti , different Christian , Jewish, Muslim and Buddhist adherents claimed that the disasters occurred because of various people’s sins—usually those of adherents to other religions (Behreandt 2005; Lutzer 2011). This suggests that the view of disasters as divine punishment continues to be held. At the same time, some survivors give God the credit for saving them from disasters (Lutzer 2011; Molesky 2015).
Critics point out that even a quick examination of the devastation reveals that disasters do not carefully select between the guilty and the innocent. Babies and infants are often among the victims. If God was behind the destruction, could he not discern between the guilty and the innocent, or between adherents of one religion or another? This raises questions about God’s role in disasters. ‘Surely God can differentiate between those who try to live godly lives and those who spurn both God and man alike’ (Behreandt 2005, 32). Or maybe, God judges indiscriminately, which raises more serious theological questions about his character.
3.2 Raising Theological Questions
Disaster responders and the field of disaster risk reduction focus on the many practical and scientific challenges with disasters. But other, deeper questions arise. ‘Earthquakes, the New York towers, the barbarity in Afghanistan, the AIDS pandemic make us think and force us to wrestle with ourselves … such thinking … challenges us and raises questions that cannot be ignored’ (Sobrino 2004, xxvii). Many of these questions are framed and answered in theological language. ‘Disasters pull us up sharp and make us face head-on the hard questions of life and death. For atheists and agnostics they challenge humankind’s hubris that we can control our environment—or that our cleverness can keep us from suffering. For Christians they raise the hard question of why an all-powerful, all-loving God allows such things to happen’ (White 2014, 19).
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