The floods have caused great devastation and have presented fundamental challenges to our society and lives.

This kind of crisis poses challenges to us on a number of levels – social, physical, emotional and existential.
Tory Shepherd’s article “Digging a hole while trying to find God” outlines the existential challenges provoked by the flood.
We naturally seek to make sense of any crisis because crises undermine and test our already existing worldviews and beliefs.
It is a natural human task to confront the experience of the world and bring it into dialogue with our frameworks of belief and understanding so they can mature and respond more accurately to the reality in which we live.
This task of understanding is not an extraneous exercise to dealing with the flood crisis, nor is it a dead-end track. In fact, it is central to who we are as beings of intelligence, meaning and faith.
Tory Shepherd’s article highlights the difficulty of facing the flood crisis with sensible answers, particularly for Christians. She rightly points out that Christians often have glib answers that do a disservice to those facing the crisis and to the Christian tradition itself.
However, Tory Shepherd (and others) should be careful not to mistake poor Christian answers for a real theological response to the crisis.
She has effectively pointed out the shortcomings of some Christian leaders, but any decent work on God and the problem of evil would find more possible answers than the 3 that she identifies (“God caused the floods because he is righteous and thought the people deserved it. God did not stop the floods and is therefore either complicit or not all-powerful. Or: God does not exist”).
Christianity has been contemplating the question of God and evil, including natural disasters, for centuries. There are different responses and approaches, but let me give a sample that may be helpful. Firstly, it should be stated that the existence of human freedom or natural disasters does not imply that God is not all-powerful or all-knowing.
To make this argument is to make a rational mistake by equating God with what God creates: the very fact that we have a created universe means that we have something distinct from God that God does not manipulate, control or envelope in himself. God’s power does not, then, rest on controlling creation.
Rowan Williams, the Anglican Archbishop of Canterbury and an eminent theologian, argues that while the problem of evil shows to us a world that is risky and different from God. God does not place a perpetual safety net on the world but allows it to function and change in freedom, which means that there can be natural and human-made evils that affect life.
The world has definable processes and laws, but these processes can change and move according to different factors (sometimes in overwhelming ways like the floods). The fact the world has these processes means our life has freedom and integrity – it is not completely random – but it also means that there is the possibility for change and for processes that go beyond our control.
The fact that we cannot control everything and that the world (and us) can move in freedom (without manipulation from a Creator) means it can change and mature, but it also involves risk and danger.
Williams says that if “God is really serious about making a world”, he would put all of his life into it that he possibly could while not pulling it into himself. In other words, God would give the world everything of Himself – freedom, integrity, love and so on – but God wouldn’t and couldn’t negate this by taking away our chance for change and freedom.
This marks the difference between a pantheistic view of God that sees all the parts of creation as just part of God and a monotheistic, Christian view of God that sees creation as caused by God but given freedom and difference to relate with him (and each other).
The riskiness of creation allows for beings of freedom and intelligence to develop, who imagine God and who can trust, plan and act in the world but who cannot control or make it.
This is not to argue that God is not involved in creation – God makes creation possible all the time and God seeks a relationship with creation, but God does not impose Himself on what He makes nor does God abrogate the integrity of creation itself. In Christianity, God promises a life of integrity, truth and ultimate purpose but not one free from risk or pain.
But the question remains: if God is really loving, why allow suffering or disaster? We may not ever be able to give a complete answer to this, but part of the answer lies in recognising that love does not mean control.
As any parent knows, love can mean letting go even when it may result in their child suffering, because real relationships and personal maturity require freedom and a life not subject to constant manipulation.
But doesn’t love also mean protecting us? Love does not involve protecting us from having a real and full life by locking us away and giving us the “good” parts and taking the “bad” parts, however much we would like that.
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