As I write this final posting on this question, a second and even more severe earthquake has shaken the nation of Chile.  Although far greater in magnitude than the one in Haiti, the actual number of deaths appears to be much fewer than in Haiti (though the full picture is not yet in).  This is not to discount even one death, but the differences between the two quakes and their effects are striking.  One thing certain, there is no moral difference in these earthquakes.  Either that or we have a very arbitrary Master of our universe, for whom justice and morality are but whims like some adolescent video game.

Chile is in great pain today, as is Haiti, and “good” and “bad” people alike are suffering in both countries.  While much of Haiti’s disaster stems from its endemic poverty, Chile is a stronger nation economically and politically.  Moreover, Chile “benefitted” from the worst earthquake ever recorded (in 1964) which has made it all the more prepared this time.  Still there is plenty of pain and suffering to go around in both countries today.

Haiti has been wracked by systemic problems of the worst magnitude.  Whatever sins of voodoo there may be, there are most certainly egregious sins unaccounted for by nation-states and greedy merchants and slavers.  Pat Robertson referenced some demonic pact made by a few Haitians two centuries ago, but I wonder why he did not also refer to the pact made with the devil by so-called Christian nations to enslave Haitians again and again. 

Experts in the field say that abuse (sexual, physical and emotional) has multigenerational impact on people and some of these experts speak of needing three, four or five generations to eradicate abuse in families and communities.  This number of generations, by the way, is a comparable period of time the writings of Moses (Exodus 20:5, for example) speak of “curse” existing in a family (unlike blessing which extends for ten generations).  Such “curse” can be prolonged and exacerbated when healing does not come and the sins of nations are multiplied when those nations do not bring healing in places they have cursed, such as Haiti.

Which brings up a very important Scriptural principle.  We speak of compassion as being a strong biblical value, and rightly so.  But compassion is more than “merely” meeting immediate crisis need, as valuable as that is.  The concept of God’s blessings on behalf of the poor and needy and oppressed go much deeper and longer than that and extend to chronic need.  It is what the Scriptures call peacemaking, or to be closer to the original words, being people of Shalom. 

Shalom, God’s peace, is not merely the absence of conflict, but speaks of the presence of God, where God’s will is accomplished in all its fullness.  Acts of mercy, as are going on in Haiti and Chile right now, are very much in the will of God, even when done by those who do not recognize God, for all goodness in whatever form, is sourced in God.  These acts of mercy and relief are often done to or for people, who are powerless in the face of severe trauma.  They are part of what makes up Shalom, to be sure.

But the biblical concept of Shalom also speaks of making right (righteousness) the whole sphere of human environment and endeavor, and bringing justice (doing good as well as stopping evil) to all.  And here is compassion and “acts of mercy” or “relief” on the long-term scale, long after popular interest has waned -- anyone thought of Aceh lately?

Whatever pain these tragedies have produced, they open the door to much healing – if we as Believers seize the opportunity and extend what is called “development” as well as relief.  “Development” is a word that makes many evangelicals itchy.  It sounds “social” and “social” sounds unspiritual.  But development is really wrapped up in this concept of Shalom, of bringing peace and wholeness to generations of people through addressing systemic problems.  Development is not something we do to people or even for people, it is something we do with people, as we walk humbly with our God (Micah 6:8).  Development is also “doing justice” and “loving mercy” long-term (again, Micah 6:8), righting the wrongs of generations of curses by bringing blessing.

Moreover the sphere of doing righteousness and justice is not to be limited to Haiti and Chile or these immediate crises, but extends “far as the curse is found” (to quote my favorite Christmas hymn, “Joy to the World”).  And while the Bible does not say that charity begins at home, it is at home that we first learn how to do compassion and righteousness and justice right, among the poor and oppressed wherever we find them, whether “worthy” or not by our own finite standards.  For some, the question is what to do in Haiti and Chile, for all the question is whether to obey God and extend Shalom wherever we are.

[These concepts of “blessing” and Shalom are more fully developed in my upcoming book, Night Shift, to be published later this year.]