God Against the Whirlwind
Natural disasters like Hurricane Sandy, which create large-scale human suffering, raise key theological questions. Generations of authors—from the flood narratives, to Voltaire in Candide, to Camus in The Plague—have all tried to make sense of why a good God might permit mass destruction. Nowadays, when a natural disaster like Sandy is seen by some as evidence of anthropogenic climate change and ultimately a threat to life on Earth, the problem of suffering takes on an even grander scale—it asks whether humans are going to be the authors of their own apocalyptic destruction. For Patheos, Erik Campano spoke with Dr. Bron Taylor, a professor of religion and environmental ethics, and author of Dark Green Religion: Nature Spirituality and the Planetary Future.
Is there a general pastoral theological response to natural disasters?
Natural disasters (which is an apt way to talk about Sandy and Katrina, even if they are due in part to anthropogenic climate change) seem to evoke the same kinds of responses to suffering and death as to other unexpected and apparently arbitrary forms of it. In other words, the repertoire of explanation available to people has already been shaped by the wider culture and their own religious or philosophical traditions. I do not perceive markedly different responses in this case.
Are you saying—whether one is Christian, Muslim, Hindu, non-affiliated, or whatever—that the psychological dynamics of the response to large-scale suffering seem to be the same? Does that mean that different traditions, with different explanations for the problem of evil or suffering, don't impact how people experience it "in real life"?
No, it means that they will typically respond to Sandy and her effects in a way their cognitive frames are set to respond to similar events. People with different cultural and faith traditions, or different traditions within broader traditions, will differ.
Can you give an example of that difference?
Sure. Let's look at evangelical Christianity in the U.S. as a subset of a broader Christianity in the U.S. and yet a smaller subset of Christianity globally. Some evangelical Christians are more inclined to accept consensus scientific understandings about climate change than others, and some of these have signed a statement to the effect that they believe anthropogenic climate change is happening, harmful, and that there is there is a Christian moral duty to address it. Another group of Christians, which is more skeptical and distrustful of science in general and climate science as well, has issued a competing statement, casting doubt on the notion of anthropogenic climate change and arguing that it is morally wrong to urge reductions in carbon emissions because that would harm human well-being, and especially poor people, by slowing economic growth. So, different assumptions from different cultural and religious streams (even within the same broad tradition) produce very different judgments.
Do you think, though, that this philosophical difference about the explanation of the origins of Sandy (or any natural disaster) actually affects how people react emotionally in the moment to the event? In other words, would people who see this event as part of a larger narrative of failure of stewardship react with greater horror? Or another emotion?
Dr. Bron Taylor is Professor of Religion and Environmental Ethics at the University of Florida, and a Fellow of the Rachel Carson Center for Environment and Society in Munich, Germany. His research focuses on the emotional and spiritual dimensions of environmental movements, and he has led and participated in a variety of international initiatives promoting the conservation of biological and cultural diversity. His books include Dark Green Religion: Nature Spirituality and the Planetary Future, the award winning Encyclopedia of Religion and Nature, and Ecological Resistance Movements: the Global Emergence of Radical and Popular Environmentalism. Two new edited books are nearing publication, one civil society and contemporary environmental and social crises, a second on the motion picture Avatar and its political and spiritual dimensions. He is also the founder of the International Society for the Study of Religion, Nature and Culture, and editor of its affiliated Journal for the Study of Religion, Nature and Culture. See his website for more information.
Erik Campano is former local anchor of National Public Radio's afternoon flagship world news program "All Things Considered" at WSHU radio in Connecticut and New York, as well as weekend news host at WNYC in New York City. He has also reported and anchored the world news at German Public Broadcasting's Deutsche Welle Radio in Bonn, and Radio France Internationale in Paris.