Natural Disasters and Human Responsibility: How Should We Understand Them?
Natural disasters are currently striking several regions of our country. Mismanagement of land and territory has become one of the contributing factors, in addition to extreme weather conditions that have not occurred in the last few decades. Complaints and calls demanding that incompetent power holders take responsibility and act immediately have filled social media throughout this past week. As citizens, members of society, fellow human beings living in a nation founded on Pancasila, and as Christians who hold firmly to the truth of God’s Word written in the Bible, a question inevitably arises—one that must be answered clearly:
“How should we understand all these events from the perspective of the Christian faith, which acknowledges both the sovereignty of God and the responsibility of humanity?”
In a podcast episode, Bagus Muljadi explains that Western thought often maps the ages of human history into three major eras: premodern, modern, and postmodern. In the premodern era, religious views heavily shaped human thinking. Humanity was understood as sinful and restrained, unable to freely develop. During the modern era, there arose a spirit of human awakening that rejected the constraints imposed by religion. Humans became the masters of themselves. In the postmodern era, the belief emerged that there is no objective truth—truth is entirely relative. The common thread across these eras is an anthropocentric mindset that places humans at the pinnacle of the universe, granting them supposed rights to exploit nature and everything in it for human (read: Western) interests. That is, at least, the essential idea I gathered from that segment. But is this mapping of the eras accurate?
As part of the history-writing team for Bethesda Hospotal, I have drafted a narrative based on the data and information collected so far. As a Christian hospital that has existed across eras—from Dutch colonial times, the Japanese occupation, Indonesia’s independence revolution, and all the way to today—there are several important reflections we may draw:
The founding of Bethesda Hospital (then called Petronella and known as Rumah Sakit Toeloeng) did not emerge from a vacuum. It was shaped by the transition from the premodern era to the modern era—specifically the era of the first Industrial Revolution, when sugar factories flourished in Central Java and railway infrastructure expanded. Industrialization that began in Europe spread into its colonies, creating a deep divide between capital owners and laborers. Collusion between capitalists and power holders enabled rampant exploitation of natural resources and the local population.
Nature and its inhabitants, wounded by reckless exploitation, repeatedly cried out in suffering—through outbreaks of infectious diseases, famine, natural disasters, and resistance movements that claimed countless lives. In this chaotic situation, the presence and service of the doctors and nurses from the Bethesda/Petronella/Toeloeng Hospital became profoundly meaningful, especially for the marginalized poor.
As history moved from the modern to the postmodern era (through the rise of nationalism, the struggle for independence—won not easily—political, economic, social, cultural, and security instability, state oppression, reform, the post-reform era, and an immature democracy), disasters—both natural and human-made—continued to occur. The role of Bethesda hospital is still traceable throughout history, including in the digital age of the fourth Industrial Revolution.
The hospital’s DNA—its longstanding motto “Help first, deal with administrative matters later”—has continually faced threats, especially under the national health insurance system. In a world that is increasingly volatile, uncertain, complex, and ambiguous—bombarded with relativism—every member of the Bethesda hospital community is challenged to re-examine the consistency of their faith. Will we hold firmly to our original conviction: the mission—the very reason for this hospital’s existence? Or will we compromise our principles merely for survival?
Amid the noise and tension of the present, and based on the reflections above, I see that we need a firm anchor and an unchanging compass—a guide that gives direction as we navigate our lives now and in the future. We cannot deny that we, as sinful human beings, are not the source of all things. Humans are imperfect and constantly changing. So is the universe we live in. These changes are growing increasingly destructive—chaotic—because of sin, the inevitable consequence of humanity’s disobedience to God’s command in the beginning. Sin led to spiritual death—separation from the living God. No one can escape sin’s consequences, for all have sinned. Sinful humans have no ability to do what is good or right in God’s eyes. Thus, illness, suffering, and catastrophic natural disasters are, in a sense, logical consequences of human sin.
But does the story end there?
It does not.
The Triune God—Father, Son (Jesus Christ), and Holy Spirit—did not remain silent. In short, God the Son became human in Jesus Christ, whose birth we commemorate every Christmas. He lived, suffered, and died on the cross, then rose on the third day, ascended to heaven, and will come again at the end of days, as Scripture teaches. Those who receive God’s grace to believe in Him receive redemption from sin and eternal salvation. This is the good news—the very heart of Christian preaching in every pulpit and every gathering of believers throughout the ages.
So what does all this have to do with the natural disasters mentioned at the beginning?
The path to understanding is long and cannot be summarized in one sentence. And we must not confuse this with teachings that claim Christ’s redemption applies directly to the natural universe or to all creatures apart from His chosen people. Disasters will continue to occur—and will only increase—as the second coming of Christ draws near. But this does not justify passivity in Christians who are sane and consistent. Instead, with firm biblical conviction, believers are strengthened and assured that the God we worship will not abandon us. The Creator of heaven and earth does not leave His chosen people to face life’s challenges alone. He promises strength and a way through according to His purposes. And furthermore, God is sovereign over all things—including natural disasters.
We may interpret disasters based on our understanding and personal experiences, yet true doctrine reminds us that God is never negligent or disengaged from what happens in the world. For His chosen people—those who believe that Jesus Christ is Lord and Savior—Romans 8:28 applies:
“And we know that in all things God works together for good for those who love Him, who are called according to His purpose.”
Alongside God’s sovereignty, human responsibility must not be dismissed. Humans are commanded to continuously strive to preserve the environment and the universe to the fullest of their knowledge and ability, in ways that are morally, ethically, and legally accountable. These two—God’s sovereignty and human responsibility—are like parallel rails of a railway track. They always exist together; neither can stand alone, nor can both be absent.
In the current context of disaster and crisis, our part as humans is to genuinely and actively care. Care that springs from deep love for God and fellow human beings will manifest in concrete actions toward all living creatures and the environment. One simple but longstanding example is Bethesda hospital itself, which has persisted across generations, continuing to grow and glorify God (as expressed in its hospital hymn). Another simple but courageous example is using social media as a platform for truth and moral exhortation—to encourage more people to share the same concern and urge government leaders to act decisively. For instance, calling for the disasters in Aceh, North Sumatra, and West Sumatra to be declared national disasters, or urging an end to widespread deforestation. We should not fear criminalization when our stance and actions are grounded in truth and aligned with the constitution.
In the end, contrary to the era mapping presented in the earlier-mentioned podcast—namely that the common thread of all ages is anthropocentrism—the truth is this:
In all things, God is the ultimate source and purpose of creation. All things are from Him, through Him, and for Him. To Him be all glory.
Or in theological language: Soli Deo Gloria.
(Originaly written in Bahasa Indonesia by Yohana Mimi and translated in English using ChatGPT)
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