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Natural evil is evil for which "no non-divine agent can be held morally responsible" and is chiefly derived from the operation of the laws of nature. It is defined in contrast to moral evil, which is directly "caused by human activity". In Christian theology, natural evil is often discussed as a rebuttal to the free will defense against the theological problem of evil. The argument goes that the free will defense can only justify the presence of moral evil in light of an omnibenevolent god, and that natural evil remains unaccounted for. Hence, some atheists argue that the existence of natural evil challenges belief in the existence, omnibenevolence, or omnipotence of God or any deity.Michael Martin, Atheism: A Philosophical Justification (Temple University Press, 1992), 412.
Some Christian theologians respond that natural evil is the indirect result of original sin just as moral evils are. Other theologians even argue that natural evil is directly perpetrated by demonic agents.
In the Bible, God is portrayed as both the ultimate creator and perpetrator, since the "sun, moon and stars, celestial activity, clouds, dew, frost, hail, lightning, rain, snow, thunder, and wind are all subject to God's command." Baker's Evangelical Dictionary, s.v. “Providence of God.” Examples of natural evils ascribed to God follow:
However, some theologians emphasise that, whilst God is the ultimate perpetrator, natural evil is, in actuality, directly perpetrated by Satan and his demons. This is exemplified in how Satan is portrayed as the direct perpetrator of Job's suffering in the Book of Job.
Traditional theism (e.g. Thomas Aquinas) distinguishes between God's will and God's permission, claiming that while God permits evil, he does not will it.David Bentley Hart, The Doors of the Sea: Where Was God in the Tsunami? (William B. Eerdmans, 2005), pp. 82–89. This distinction is echoed by some modern open theism, e.g. Gregory A. Boyd, who writes, "Divine goodness does not completely control or in any sense will evil."Gregory A. Boyd, God at War: the Bible and Spiritual Conflict (InterVarsity Press,1997) 20. Aquinas partly explained this in terms of primary and secondary causality, whereby God is the primary (or transcendent) cause of the world, but not the secondary (or immanent) cause of everything that occurs in it. Such accounts explain the presence of natural evil through the story of the Fall of man, which affected not only human beings, but nature as well (Genesis 3:16–19). Theologian David Bentley Hart argues that "natural evil is the result of a world that's fallen into death" and says that "in Christian tradition, you don't just accept 'the world as it is but "you take 'the world as it is' as a broken, shadowy remnant of what it should have been." His concept of the human fall, however, is an atemporal fall: "Obviously, wherever this departure from the divine happened, or whenever, it didn't happen within terrestrial history," and "this world, as we know it, from the Big Bang up until today, has been the world of death." (2026). 9780802829764, Wm. B. Eerdmans. ISBN 9780802829764 (2026). 9780268107178, Notre Dame Press. ISBN 9780268107178
Especially since the Reformation the distinction between God's will and God's permission, and between primary and secondary causality, has been disputed, notably by John Calvin. Among modern inheritors of this tradition, Mark R. Talbot ascribes evil to God: "God's foreordination is the ultimate reason why everything comes about, including the existence of all evil persons and things and the occurrence of any evil acts or events."Mark R. Talbot, “All the Good That Is Ours in Christ,” in Suffering and the Sovereignty of God, ed. John Piper and Justin Taylor, 43–44 (Crossway Books, 2006). Available online at desiringgod.org Such models of God's complete foreordination and direct willing of everything that happens lead to the doctrines of double predestination and limited atonement.David Bentley Hart, (William B. Eerdmans, 2005), pp. 89–91.
The question of whether such as might be natural or moral evil is complicated by new understandings of the effects, such as global warming, of our collective actions on events that were previously considered to be out of our control. Nonetheless, even before the beginning of the Industrial Revolution (which many believe was the beginning point of global warming), natural disasters (e.g., earthquakes, volcanoes, tsunamis, flooding, fires, disease, etc.) occurred regularly, and cannot be ascribed to the actions of humans. However, human actions exacerbate the evil effects of natural disasters. The World Wide Fund for Nature (WWF) says human activity is a key factor that turns "extreme weather events into greater natural disasters." For example, "deforestation and floodplain development" by humans turn high rainfall into "devastating floods and mudslides." When humans damage coastal reefs, remove mangroves, destroy dune systems, or clear coastal forests, "extreme coastal events cause much more loss of life and damage." Damage by tsunamis varied "according to the extent of reef protection and remaining mangrove coverage."
In Europe, human development has "contributed to more frequent and regular floods."“Natural Disasters Made Worse by Human Activity” (May 20, 2008), Expatica.com , accessed December 2, 2009. In earthquakes, people often suffer injury or death because of "poorly designed and constructed buildings."“UN Says Poor Construction to Blame for Earthquake Deaths – May 19, 2008,” Expatica.com , accessed December 2, 2009.
In the United States, wildfires that destroy lives and property aren't "entirely natural." Some fires are caused by human action and the damage inflicted is sometimes magnified by building "in remote, fire-prone areas."“Southern California Forest Fires,” time.com, accessed December 2, 2009. Dusty conditions in the West that "can cause significant human health problems" have been shown to be "a direct result of human activity and not part of the natural system."“Dust in West up 500 Percent in Past 2 Centuries, says CU-Boulder Study,” eurekalert.org, accessed December 2, 2009.
In sum, there is evidence that some "natural" evil results from human activity and, therefore, contains an element of moral evil.
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