THE
UNDERLYING CAUSE OF THE CURRENT ETHNIC VIOLENCE IN MANIPUR
(A biblical and philosophical investigation into the Meiteis’ animosity and antagonism)
The unprecedented ethnic cleansing in Manipur, also known as the
genocide against the Kuki-Zomi-Hmar-Mizo Community, has taken many precious lives,
including a one-year-old baby, children, and a mentally challenged woman. It burned
down thousands of houses and churches into ashes. Many innocent individuals
were sexually assaulted, raped, tortured, butchered, killed, and burned alive. These
horrible incidents have brought up certain significant questions concerning the
nature of God, such as: Where is God? Why, if there is a good God, does he
allow this ethnic violence that has sexually assaulted, raped, tortured, killed,
and burned alive our loved ones right in front of our eyes? Thus, in our conflict,
it is vital to provide biblical and philosophical answers to these questions
for consolation.
Hostility
and Wicked Hearts
According to
one of the most significant Reformed documents, WCF Q. 3.1, claims “God unchangeably
ordain whatsoever comes to pass.” Then, what about people’s
animosity and evil hearts? The prophet Isaiah, who lived around the eighth century
BC, replied that God created, “light” and “darkness,” “well-being” and “calamity”
(Isai 45:7; cf. Mica 1:12). Is this what the prophet Isaiah
intended to convey here? He certainly wants to communicate that God created and
ordained the hostility and wicked hearts of humankind (cf. Isai 10:5-12).
How? The Hebrew
word רָ֑ע for “evil” or “calamity” refers to both
natural disasters and moral evil. And the noun רָעָה (rā'á) is translated as “badness”
which denotes both moral senses―evil and wickedness (Gen 50:20; Ps 15:3) and physical/natural sense―calamity, harm, trouble (Gen 19:19; Deut
30:15; Isai 3:11).[1] This
idea is further supported by the used of participle verbsיוֹצֵ֥ר (forming), וּבוֹרֵ֣א (and
creating), עֹשֶׂ֥ה (making) which communicates
that God is the Creator, one who decides the existence of everything in the
universe including every human action and natural event (Isai 45: 1-4). He made
everything with a purpose including the “wicked for the day of evil” (Pro
16:4). This demonstrates that God created and
predetermined human hostility and malicious intent toward a particular
community.
Calamity
Amos, a
prophet from the eighth century BC, posed a rhetorical question about the
existence of disasters. He asked, “Does
disaster come to a city, unless the LORD has done it?” (Amos 3:6b). His
response was, “Not at all!” A catastrophe cannot happen unless the Lord permitted
and created it. However, in this text, the disaster is not
natural; rather, it is the adversary’s destruction of Israel (v. 11)
because of their iniquities (vv. 1-2). In such a catastrophe, thousands of
human decisions from the morally wicked hearts of Israel’s enemies were
involved to accomplish God’s purpose of punishment (3:2). It is crystal clear
that Yahweh’s decision and action to use the moral wickedness of Israel’s
enemies to punish for their transgressions (cf. 9:4). Who knows? The Lord has done
a similar disaster to us.
Good
and Evil Occurs Only When the Lord Commands Them
According to the biblical account, good and evil occur only when the
Lord commands them (Lam 3:37–39). To prevent God from decreeing moral evil,
which leads to evil, and is the author of sin, the term “evil” in v.
37 was attempted to limit to Babylonians’ mouths. Nonetheless, verses 38-39
convey the universal concept that God still punishes sins and good or
evil happens under his sovereign decree.[2]
The Babylonians gloating over Jerusalem, “They hiss, they gnash their teeth,
they cry… this is the day we longed for; now we have it;” (2:16), was done
according to God’s purpose which he commanded long ago (v. 17). Yet, he
intended to punish the Babylonians for their moral evil works (3:64-66). This
indicates that the Lord executed his judgment over Jerusalem by using the moral
evil or sinful actions of the Babylonians. In a nutshell, God decrees and
creates moral evil providentially without being evil or sinful (cf. Eccl
7:14; Lam 1:18). However, God withholds from us all the
details of how he simultaneously decrees and creates good and evil. It is a
mystery. Thus, we should therefore rely upon his secret will
(Deut
29:29).
Is God the Author of Disasters and Moral Evil?
How is it logically coherent with God’s righteousness if he is the author of natural disasters and moral evil? It’s a complex philosophical question. John Sanders, an open theist, claims that if God caused and determined natural disaster, he will be responsible so it is caused by natural elements “a degree of autonomy.”[3] Libertarian philosophers assert that God must be sinful or responsible for evil if he causes it and authors it. Thus, rather than God, the source of evil is free creatures who wrongly exercise their freedom.[4] According to certain theists, demons and other wicked supernatural beings operating under God’s permission are responsible for the natural evil in our universe.[5] Even St. Augustine holds most of the evils caused by Satan and his cohorts.[6] This anthropocentric natural evil theodicy proposed by libertarian philosophers is somehow persuasive, but it fails to account for issues such as sickness in humans. It also emphasizes that God's sovereign control is often autonomous from the libertarian free will of individuals.[7] This is implausible since it suggests that all events happen without reason. Whether natural evil is caused by demons or not, God has a sufficient reason and uniquely stands behind all events (cf. Gen 50:20).
Furthermore,
it is essential to clearly define languages like “causes,” “authors” and
“ordains” because libertarian philosophers have used them to refer to God as
the doer of evil or agent of sin without being analyzed. So, these languages
are left ambiguous and become foggy. John Frame correctly points out that in
literature the term “author” is almost universally condemned. It is rarely
defined and it seems to mean both “God is the efficient cause of evil and by
causing it he actually does something evil.”[8]
He is correct. Therefore, the language “author”[9]
is defined and used in the sense of permitting and determining or arranging
in a particular time, but not the sinner, doer of a wicked thing, actor of
sin, or agent. Jonathan Edwards exhaustively explains:
If, by the author of sin, be meant the sinner, the
agent, or actor of sin, or the doer of a wicked thing; so it would be a
reproach and blasphemy to suppose God to be the author of sin… But if, by the author of sin, is meant the
permitter, or not a hinderer of sin, and, at the same time, a disposer of the
state of events, in such a manner, for wise, holy, and most excellent ends and
purposes, that sin … I do not deny that God is the author of sin.[10]
God causes,
authors, and ordains sin or evil without being the doer. For such action is not
a divine action but always a creaturely action. The two are not the same thing.[11]
Thus,
we can confidently say that God uniquely stands behind our current conflict.
God Causes Moral Evil Without Morally
Responsible. Really?
If God causes
evil, he must be responsible for sin. It makes God do and be evil.[12] This culpability-transfer
principle: “If God α-causes your β-causing of evil then culpability is
transferred from you to God,” [13]
does not necessarily follow α-cause culpable for β. Because causation alone is
insufficient to transfer culpability since the culpability does not depend
merely on the causal connection but on the intention of the agent involved. A
French philosopher, Guillaume Bignon claims, “God’s moral guilt doesn’t follow from his
causal responsibility for evil, but if these evils have morally sufficient
reasons for why their occurrence would be overall preferable, then it could
well be that God is even praiseworthy for bringing about these preferable
states of affairs that include evil.”[14]
In this sense, God’s moral just does not follow from his providential determination
of the existence of sin and evil. He causes and authors evil without being
sinful and morally responsible. This is coherent with his righteousness (Deut
32:4; Hab 1:13).
The Meiteis’
Animosity and Antagonism: What Do You Say?
The above
biblical texts and philosophical analysis led to the conclusion that God is the
author of natural and moral evil. He decrees, predetermines, causes, directs, ordains,
and does every human action and natural event from eternity past by sustaining
his righteousness and holiness, with providential sufficient good reasons,
without being sinful and morally responsible though we do not fathom them. Does
this imply that God causes our current ethnic violence? Does he create the
Meiteis’ animosity and antagonism to attack and kill innocent people? Taking
the above conclusion, unequivocally, God causes our present ethnic violence but
not without a providential reason. He predetermined and created the Meiteis’
wicked hearts and evil deeds without being accountable for their evil actions. Rather
they are accountable for their evil deeds.
Consequently, the
Lord will punish them for their wicked actions. This may trigger your mind! Since it’s a
contentious subject. But if God did not cause and determine this conflict, it
would have no purpose or meaning. I don’t think so for nothing happens without
purpose.
In
general, it is difficult to comprehend and recognize God’s hand in tragedies
like illness, accidents, war, and ethnic strife. It is hard to understand why
we have experienced the loss of our belongings and the death of dear ones.
Because of our sadness, anguish, and despair, we often ask a crucial question
about God such as—where is God? And what is he doing? Nothing novel or
wrong. This dilemma is one that all people, including philosophers and biblical
scholars, are finding difficult to deal with. Nonetheless, the recognition that
God is the providential author of evil, pain, and suffering with sufficient
reasons is a noteworthy source of consolation. Meanwhile, God seems to appear
to be silent during our suffering, it is important to recognize that he is in
complete control of its order. Therefore, even though you may be among those
who have lost dear loved ones to illness, accidents, or the ongoing ethnic
conflict in Manipur, and even while you may have suffered mentally,
emotionally, and spiritually due to rape and torture, please keep in mind that
God is in control and is the reason for your suffering. But it is difficult to
accept that your child was raped for a good reason. Isn’t it? Who will
understand and accept this? However, the Lord is the one who caused your affliction;
thus, it definitely has a sufficient good reason. The sufficient good reason is
better than the suffering you have experienced. The suffering of Job and
Joseph are two excellent instances seen in the Bible. The Prince of
Preacher, Spurgeon, who has experienced deep depression once said, “When the
gold knows why and wherefore it is in the fire… [it] will thank the Refiner for
putting it into the crucible, and will find a sweet satisfaction even in the
flames.”[15]
Indeed, he is correct.
Furthermore,
God’s sufficient reasons, especially in light of the current ethnic
conflict and suffering globally, which may include―reflecting our
true identity and enforcing individual discipline; examining our community’s Christianity in light of the rampant
sexual immorality, black money, poppy plantations, corruption, covetous leaders,
and lawlessness in our Christian society, as well as offering a political
solution where God’s name would be glorified. How can I understand this when my
beloved parents, brothers, and sisters were murdered, raped, kidnapped,
tortured, and sexually assaulted, and I and my family are living in such a
terrible state? It’s hard! However, above all, it is vital to rely upon
God in times of pain. Therefore, recognizing God’s hand in our suffering is
truly our spiritual and emotional vaccine. If the Lord created Israel’s
enemies (Babylonians) wicked hearts and used them to punish for their
iniquities, why cannot he create the Meiteis’ antagonism to punish for our
sins? In contrast, if God can turn Joseph’s brothers’ evil deeds into good (Gen
50:20), why cannot he do the same for us?
Kapsuanmung
youngreformed@2024
[2] John
Piper, Providence (Wheaton, Illinois:
Crossway, 2020), 356-7.
[3] John
Sanders, The God Who Risks (Downers
Grove, Illinois: IVP Academic, 2007), 108.
[4] Alvin
Plantinga, God, Freedom, and Evil (Grand
Rapids, MI: Eerdmans, 1974), 30. It is assumed that
free will solves the problem of the existence of evil, but it cannot solve the
account of the suffering of infants who die in pain and the suffering of
animals.
[5] Graham
Oppy, “Problem of Evil” in The Problem of
Evil: Eight Views in Dialogue, edited by N.N. Trakakis (Oxford, UK: Oxford
University Press, 2018), 77.
[6] Alvin
Plantinga, The Nature of Necessity
(New York: Oxford Press, 1974), 192.
[7] Guillaume
Bignon, Excusing Sinners and Blaming God
(Eugene, Oregon: Pickwick Pub., 2018), 236.
[8] John M.
Frame, The Doctrine of God
(Phillipsburg, New Jersey: P&R Pub., 2002), 174.
[9] The terms
“cause,” “author,” and “ordination” have the same connotation or synonym.
[10] Jonathan
Edwards, Freedom of the Will (London:
Hamilton, Adams & Co., 1860), 262.
[11] James N.
Anderson, “Calvinism and the First Sin,” in Calvinism
and the Problem of Evil, edited by David E. Alexander and Daniel M. Johnson
(Eugene, Oregon: Pickwick Pub., 2016), 227.
[12] Kathrin
A. Rogers,
“Does God Cause Sin? Anselm of Canterbury Versus
Jonathan Edwards on Human Freedom and Divine Sovereignty.”
Faith and Philosophy 20.3 (2003), 372, downloaded from https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=1937&context=faithandphilosophy on the 11 March 2024.
[13] James N.
Anderson, “Calvinism and the First Sin,” in Calvinism
and the Problem of Evil, edited by David E. Alexander and Daniel M. Johnson
(Eugene, Oregon: Pickwick Pub., 2016), 227.
[14] Bignon, Excusing Sinners and Blaming God, 233.
The
biblical story of Joseph (Gen 45:8; 50:20).
[15]
C.H. Spurgeon, The Sword and Trowel (London: Passmore & Alabaster),
36.
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