"Just" is: "acting or being in conformity with what is morally upright or good." This definition includes the idea of justice, which is an impartial administration of rewards and punishments—that is to say, if the universe is just, what you receive in common space and time should be balanced. By universe I mean: "the whole body of things and phenomena; the totality of material entities," and the cosmos is "the universe conceived as an orderly and harmonious system."
How we humans have conceived the universe has changed through time. In antiquity it was a primitive three-tiered construct: earth in the center, the primordial waters beneath the earth, and the fixed luminaries in a domed structure that protected the earth from the waters above. In Biblical faith God used weather, the elements, and historical events to reward and punish, although not always in a just way (for example, his treatment of the Amalekites, 1 Samuel 15).
Until the twentieth century our view of the universe was limited. In the second century CE Ptolemy proposed a geocentric system for the movements of the heavenly bodies in what we now know as our solar system: the sun, moon, five planets circulated around the earth below the (so-called) fixed stars, which were so distant they seemed never to move. The view of the universe in the middle ages is reflected in the theological system by Dante Alighieri (1300s), which included both the various levels of Hell and dwelling places of saints, angels, and the deity, with earth at its center.
In the 1600s, Copernicus proposed a heliocentric system: the sun was the center of our solar system. The earth rotated on its axis and circulated along with the planets around the sun. This explanation was resisted by the church until the nineteenth century, because an earth-centered universe was best harmonized with the Bible and Christian doctrine.
Today we live on an insignificant planet on the outskirts of a galaxy of perhaps a hundred billion planetary systems in a universe of perhaps one hundred billion galaxies (Carl Sagan). Our universe has no edge but is unbounded and expanding outwards toward some unknown destination.
The question with which I began (Is the Universe Just?) assumes too much. Since the universe is not sentient, it could not be "just." The universe does not think or see, so there is no way that it could perceive an imbalance in justice—much less consider correcting it. The aggregate of existing stuff and entities that fill the void of space act more or less in accord with what physicists and astronomers (i.e., scientists: people who study the universe) call the laws of physics.
In short, the universe is inflexible. It blindly follows its own rules, some of which we know; most of which we do not. Do not expect the universe to balance out your allotment of good and bad in life. We only have to recall a few of our recent tragic encounters with the physical world on this blue and white planet to know that there is not an ounce of compassion in the universe over the loss of human life, unjustified suffering, and property damage caused by the physical elements: the San Francisco earthquake (1989), the Indonesian tsunami (2004), hurricane Katrina in New Orleans (2005), the Joplin tornado (2011), hurricane Sandy (2012).
What happens in the world is not the result of evil. Rattlesnakes and disease, for example, are not caused by the devil or by God. Rattlesnakes are true to their nature; disease is a natural phenomenon that human beings can cure, and control once we discover the causations—like we have done with chickenpox, diphtheria and polio, for example.
For these reasons I cannot seriously entertain the idea that God is a universal Spirit pervading all things in the universe with a divine presence—a leaf, the sunrise, a drop of water, a gurgling brook, etc. The universe is simply too hostile toward human beings to think it reflects the character of a benevolent Spirit. Nor can I seriously consider that God actively runs the universe in a benevolent hands-on way (Colossians 1:16-17), correcting, like Don Quixote, its excesses and imbalance.
We seem instinctively to know that the universe is not just, and recognize that benevolent Deity is not controlling the universe in our interest. That is why a common feature of religions in general is to hope/believe/expect that Deity will balance our books in the afterlife, if such there be—that is, to compensate us for any imbalance of good and bad we experienced in life.
Is that true do you suppose?
Charles W. Hedrick
Missouri State University
Carl Sagan, Cosmos (New York: Wings Books, 1980).