But in our situation, in which the mind or soul has been naturalized into the spatiotemporal continuum, can
natural theology suggest any «place» for any
kind of life after
death?
Its world is one
of broken marriages, fractured relationships, and the
kinds of natural tragedies that beset complicated lives: floods, fires, and
death.
Hasker's third proposition is that for the problem
of divine non-intervention to be a real problem, «we must be able to identify specific
kinds of cases in which God morally ought to intervene but does not» Many critics
of (traditional) theism probably already have a more or less vague list
of such cases, which might include genocidal events, such as the Nazi holocaust and the Rwandan massacre; wars; large - scale
natural disasters; conditions
of chronic poverty, in which millions
of children die from starvation or are permanently stunted because
of inadequate protein; the sexual molestation
of children, which often leaves them psychologically scarred for the rest
of their lives;
death preceded by long, painful illnesses, such as cancer or AIDS, or by mind - destroying conditions, such as Alzheimer's disease; and the
kinds of events described by Dostoyevski, such as the soldier using his pistol to get a mother's baby to giggle with delight and then blowing its brains out.
This generally covers you from all
kinds of deaths (except suicide in the first year) including accidental
death,
death from disease or illness,
natural disasters and calamities, etc..