TJ Askew

Dr. Kalantzis
Christian Theology
October 6, 2022
The Doors of the Sea Where Was God in the Tsunami Book Review
The Doors of the Sea Where Was God in the Tsunami was written following a 9.0
magnitude earthquake that struck just North of the Indonesian island of Sumatra, killing over
225,000 people. The book contains two chapters: “Universal Harmony” and “Divine Victory”.
Throughout the book, David Bentley Hart outlines different theological and philosophical
responses people have to disasters and evil in this world. The book is both a deep dive into the
issue of God’s goodness and authority in light of disasters and an attack on defective views of
this same topic.
Universal Harmony
In “Universal Harmony” Hart first engages the view of many atheists, which argues that
the horrors of disasters are too damaging to be reconciled with the belief in a loving and
omnipotent God, falsifying the God of Christianity. These events, J.L. Mackie argues, shows that
God cannot be both omnipotent and good (12). Hart shows that while these views may have
emotional or even moral force, they have no logical force, describing how, “they would never
have occurred to consciences that had not in some profound way been shaped by the moral
universe of a Christian culture.” (15)
Next, Hart combats the idea that this world is the, “best of all possible worlds” (17). This
view holds that God has set in place this world which assures the greatest possible good for
creatures, binding us and God to this path. These natural disasters are then necessary evils to
achieve greater good in the long run. The fact that none dare utter this theory to those sleeping in
an aid camp following a horrific natural disaster, Hart argues, shows that this argument may
work when removed from these horrific disasters, but quickly crumbles upon experiencing these
events first-hand. “Would it indeed bring solace” asks Voltaire, to the “sad inhabitants of
desolate shores, amid the horror of their torment, to know that others will profit from their
demise, and that by their downfall they have discharged the role prescribed for them by universal
and involiabable law?” (20) Additionally, this greatest good would restrict God’s power and
freedom to influence the world, as any action from God would divert us from this “perfect good”
we live in. Because this is not the redemptive, perfectly good and loving God of the Bible, Hart
denies this justification for evil.
Next, Hart discusses the views of some Christians that argue these disasters are God’s
will for the Earth. First, some may see this as willed by God to unleash “God’s wrath against the
heathen” for retribution of past sins (26). Others argue that God allows these because suffering
holds “epistemic significance” for us, meaning they reveal “divine attributes that might not
otherwise be displayed” (28). Others argue that God is the great “balancer of accounts”,
defending something similar to karma in natural disasters. All of these arguments hope to believe
that there is, “a divine plan in all the seeming randomness of nature’s violence that accounts for
every instance of suffering, privation, and loss in a sort of total sum” (29). Hart responds to all
these claims by saying, “If all that occurs… is only the expression of one finite volition that
makes no real room within its transcendent determination for other… free agencies” then
everything, both good and evil, suffering and love, is only created for the sake of the “divine
drama” (29). This God is, “nothing but will, and so nothing but an infinite brute event” (29).
Such a God can only evoke a, “perfect coincidence of faith and nihilism” (29). This God, Hart
argues, is not the loving God described in the Bible, and is not worth worshiping.
Hart moves on to aspects of God that these views were missing. These arguments failed
to discuss the “free gift” of salvation that all may receive, as well as the ongoing battle of
spiritual warfare on Earth today (34). On top of this, little was said of the final mockery of death
and the overcoming of the suffering and death we experience on Earth. Hart concludes that, “the
New Testament teaches us that… suffering and death… have no true meaning or purpose at all;
and this is in a very real sense the most liberating and joyous wisdom that the gospel imparts”
(35).
The main argument Hart engages with is that of Dostoyevsky, who argues that there is no
justification for suffering. If eternal perfection and joy for everyone was paid for by the unjust
suffering of one child, Dostoyevsky argues, it would not be worth it. To this, Hart argues he has,
“succeeded in confusing eschatological hope with progressive social and scientific optimism”.
Therefore, Ivan’s rage against explanation arises from a, “Christian conscience, and so… its
inner mystery is an empty tomb, which has shattered the heart of nature and history alike.” (44)
Divine Victory
In Divine Victory, Hart begins with the discussion of nature. Today, nature is viewed as
just a thing, devoid of the God of creation. However, Hart argues for the opposite, showing how
“Christian metaphysical tradition… asserts that God is not only good but goodness itself… Thus
everything that comes from God must be good and true and beautiful… And it is this love and
goodness of God that the Christian is bidden to find in the entirety of the created order.” (54-55)
However, with this goodness comes autonomy, autonomy which has separated us and creation
from God and into the hands of the devil. To Hart, “To see in this way is to rejoice and mourn at
once, to regard the world as a mirror of infinite beauty, but as glimpsed through the veil of death;
it is to see creation in chains, but beautiful as in the beginning of days'' (61). This is something to
celebrate over, as Christians have a, “conviction that the will of God cannot ultimately be
defeated and that the victory over evil and death has already been won” (66).
To Hart, evil holds no value or meaning, as it is not created by God to accomplish his
will, but the deprivation of God, born out of free will. Because of this, God must permit evil,
despite the fact that he does not will it. Hart finally argues for divine providence rather than
divine causation, as God does not cause evil, but allows it.
The central thesis of Hart's argument is that everything that happens is not a direct
expression of God’s desire for his creatures, but rather that God makes room for humans to have
real freedom, without weakening or compromising his power, love, or ultimate plan to redeem
this world towards his infinite wisdom (97). While God does not will that we suffer and sin, he
gives us free will to decide to separate ourselves from Him. He will, however, use these
sufferings to accomplish his ultimate will. His ultimate willing, “of all things to his own infinite
goodness” and to “consummate happiness to which all things are called” (97). Many fall short
when attempting to apply this down to every suffering, every action, believing that everything is
a direct expression of God’s desire for his creatures, which is not the case (97). While some may
see this argument as sacrificing God’s omnipotence, Hart argues that nothing is lost, as, “the
coherence of the universe is preserved by God acting to save what he has made… not by
providing a divine rationale for every dimension of every event in which his creatures are
involved” (97). It is obvious that our world, humans and creation, is groaning for that day of
deliverance where God’s ultimate will will be accomplished and we will live in harmony with
him again. In the meantime, we must persevere through the sufferings of today and work with
God to establish His kingdom here on Earth.
This thesis gives us reason to have hope and joy in today’s fallen world. While it
squashes the fallacy that all suffering leads to good, it allows us to serve and worship a God that
does not will suffering for his own good or glory. We can hold hope in the fact that one day,
however, this suffering world will lead to the eternal will of God, which is the redemption of this
world. Therefore, when we stand in the face of disaster and see their horrible effects, we see not
the face of God, but the face of the great enemy, and conduct our disaster work to fight against
the power of the enemy and show the love of God.
I would definitely recommend this book to a friend struggling with the question of why
there is evil in the world and why God permits it. However, because of the complex theories
discussed and at times complicated vocabulary and sentence structure used to explain it, I would
recommend this friend to have a solid theological and educational background before engaging
this book.

I spent an estimated four hours reading this book, four hours writing the summary, and 30
minutes editing.
 Reference

Hart, D. B. (2011). The doors of the sea where was god in the tsunami? William B.
Eerdmans Publishing Company.