Chapter 3 – Natural Disasters, the Will of the Creator, and the Suffering of Job

This chapter focuses on the suffering of Job, starting with the emphasis that “the key reason for Job’s suffering is his experience of natural disasters.” One of the points that Fretheim emphasises throughout the book is that natural disasters are an outworking of the way that God has created the world, and in fact are “a key agent of God in the continuing creation of the world.” Science tells us that without the movement of tectonic plates, there would almost certainly be no life on earth.

One of the ways in which Fretheim emphasises that the earth was not created perfect in the sense that we think of the word. It is well-attested that earthquakes and other such events were occurring well before humans appeared on the scene.

What Job experiences in his sufferings is that God does not intervene in stopping them from happening. As mentioned above, God does not micro-manage the universe. Fretheim even says that “one point of these speeches (between God and Job) is that God’s governance of the world is not all-controlling.” The world that God has created can be a dangerous world, but as also mentioned above, “without such potentially dangerous dimensions of the natural order, there would be no human life.” As I read this section of the book, my first thoughts were that this is fine, but it still begs the question of why God did not make a world which could preserve human life more. Fretheim addresses this by stressing the following points:

• This kind of world is “deemed necessary for it to be a good world.”
• God challenges Job to trust that God’s design of the world, however dangerous, does manifest a concern for the life and well-being of all its creatures.
• God will sustain such a world that is both ordered and open-ended (and therefore dangerous) because of its continuing creative potential.
• There is a price, sometimes a horrendous price, that people may pay for living in such a world. But this is a price that God also pays, for God too will experience the suffering that the creatures undergo.
• The God speeches are comforting words to job, helping him to see that God is ultimately responsible for creating and for still sustaining the kind of world in which his suffering is taking place.

Chapter 2 – The God of the Flood Story and Natural Disasters

In this chapter, Fretheim looks at the story of Noah and the Flood and raises the issue of disasters being the judgment of God. There has been much harm done by various Christian leaders in referring to particular disasters as God’s judgment over particular sins. Fretheim takes the angle that such pronouncements are dangerous and unbiblical, and that therefore, when thinking of judgment, we need to look at natural disasters as consequences of humanity’s sinful behaviour. As Fretheim states it,

“That human sins, including the sins of violence, have consequences, including violence (see Gen. 6:11-13), is testimony to a functioning of the moral order, and this reality can be named the “judgment” of God.”

He adds that “it is questionable whether the word “punish” is the appropriate translation for any Hebrew word in the Old Testament.”

This is not to say that all disasters, or even most, should be looked at this way. Earthquakes for example cannot be said to be the result of human activity. As far as I am aware, there is currently no reliable evidence linking tectonic plate movements to the activities of humans.

Once again Fretheim stresses the relational aspect of God’s character when looking at the idea of judgment. Through our Western lens we tend to look at judgment in legal terms. We need to remember, Fretheim says, that “if God is viewed as the divine judge behind the bench, remember that God is also the spouse of the accused one in the dock!”

According to Fretheim, God’s judgment is always a reflection of the goodness of God. God’s judgment is always over grief and God’s character is never compromised. As Fretheim emphasises, “although God may give the people up to the effects of their sinfulness, God does not finally give up on them.” The character of God is such that it is God who also suffers over the consequences of natural disasters. God’s suffering and judgment is also manifested in human judgment. To this end, Fretheim says, “if there were no divine judgment on sin/evil, then human judgment toward that which is oppressive and abusive would not carry the same weight.”

Chapter 1 – God Created the World Good, Not Perfect

For many Christians, the opening passages of the Bible that relate the creation story have been interpreted as clearly saying that God made the world perfect and, when sin entered the world following the Fall, that perfection was marred. Such a reading of this text makes sense on first appearance, both theologically and philosophically. If God is God, why would this Creator of the Universe make a world that is anything less than perfect? However this is where Fretheim demolishes this argument with clear biblical insight.

In interpreting the Genesis accounts of creation, Fretheim presents a God who is relational and who therefore decides to create in community rather than alone. Therefore God allows humans to be co-creators after the seventh day of creation. To illustrate his argument, Fretheim explains that, for instance, the command to “subdue” given to the first humans in Genesis, assumes that the earth was not fully developed, that Genesis does not present the creation as a finished product. For a creative God, the act of creation is ongoing, and “God continues to create and uses creatures in a vocation that involves the becoming of creation.” Such is God’s love for and confidence in the creation that “what human and nonhuman creatures do in creation counts with respect to the emergence of ever-new creations; they make a difference regarding the shape that the future of the creation takes.”

Fretheim backs this view up with a quote from none other than the German theologian Jurgen Moltmann, who has said that “God does not create merely by calling something into existence, or by setting something afoot. In a more profound sense he `creates’ by letting-be, by making room, and by withdrawing himself.”[1] In other words, God does not micro-manage the universe.

One of the theological points I struggled with in the book was Fretheim’s use of the term ‘divine council’ as being involved in the initial creation act. Genesis 1:26has God saying “‘Let us make humankind in our image, according to our likeness”. I have always interpreted the ‘our’ in this to refer to the Trinity – the ‘eternal community’ as Larry Crabb puts it.[2] As God is relational, it makes sense that the creation would occur as a result of relationship. Fretheim however appears to see the ‘us’ and ‘our’ differently. He states that “a remarkable majority of scholars understand…the divine council [in terms of] the heavenly assembly that engages the deity and does God’s bidding.” I put this issue to Fretheim, additionally pointing out that when he talks about the creative activity of God, he says that “all that it means to be divine must be at work in the creating of that image. This reality may be reflected in the use of the phrases ‘our image’ and ‘our likeness.’” However, because we are made in the image of God, and not in the image or likeness of that which is not God, this seems to contradict Fretheim’s previous statements about the divine council being involved in the creation, unless the divine council – those beings that are created by God – are also divine, which would be unscriptural. It would seem to me that the ‘us’ in ‘Let us make’ is the same as ‘our’ in ‘our image’. Fretheim responded to this question by saying that the “us, our” can include the divine council without compromising monotheism or “image of God” language. He adds that it is not uncommon that angelic beings make an appearance in human form[3] and they too are in the image of God.

One of the main points that Fretheim brings out early in this book is the fact that humans, as made in the image of a Creator God, must also be understood as creators themselves. This goes back to the relationality of God. To emphasise this point, Fretheim states, “God is a power-sharing God, indeed a creation-sharing God, and God will be faithful to that way of relating to those created in the divine image.” The responsibility God has placed with humans is remarkable. From the Genesis text, Fretheim explains that we can see that “how the human beings in their God-given freedom decide will determine whether there will be a next human generation. In some basic sense, God places the very future of the human race in human hands.”

Quite simply, this is one of the most profound books I have ever read. In a world where we are seeing a plethora of natural disasters, many of which are the type forecast by climate scientists to be what we can expect more of in the future, Fretheim’s excellent volume is timely indeed.

Just this year we have seen major earthquakes in New Zealand and Japan, unprecedented flooding in the eastern states of Australia, and cyclones which have threatened to wipe some towns off the map.

In this book, Fretheim reveals aspects of God’s creation that the biblical texts reveal as quite obvious when you read them, but which we often fail to consider because of the particular cultural lens through which we read the text.

Over the next week or two I will look at the main arguments in each chapter, including the introduction and conclusion, and will make comments on the points made by the author. This post starts with the introduction.

The introduction to the book makes the following points:

• Natural disasters are an integral part of God’s design in creation.
• Natural disasters are not necessarily the result of human sin, though specific natural events may be made more severe by human sin.
• How might reflection on the biblical text assist our theological consideration of natural disasters?
• Interest in the link between God and natural disasters has increased over the last generation due to the power of the media and increased environmental awareness.
• How we do interpret judgment in relation to natural disasters?
• God is involved in the healing of the natural world.
• The book does not pretend to offer answers to the question of why natural disasters occur in a world made by God, but many attempts at explanations have not given proper honour to God.