We do, of course, need to really distinguish between human evil and natural evil.
Below is an excerpt from the "Baker Encyclopedia of Christian Apologetics",( P. 30-32).
The Problem of Physical Evil. The above solution to the problem of evil do not appear to solve the problem of natural disasters. Why tornadoes, hurricanes, an earthquakes? It does not suffice to say that the free will of creatures caused all these. Further, many innocent people are killed in them. How, then, can natural evil be explained. In logical form:
1. Moral evil is explained by free choice.
2. But some natural evil does not result from free choice.
3. Natural evil cannot be explained by free choice of creatures.
4. Hence, God must be responsible for natural evil.
5. But natural evils cause innocent suffering and death.
6. Therefore, God is responsible for innocent suffering and death.
Theists question several premises of this argument. One response to premise 5, for example, is that in this fallen world no one is innocent. We sinned in Adam ( Rom. 5:12 ) and as a consequence deserve death ( Rom. 6:23 ). Natural disaster is a direct result of the curse on creation because of the fall of humankind ( Genesis 3 ; Romans 8 ). It will not be removed until Christ returns ( Revelation 21–22 ). Likewise, proposition 6 is mistaken, since it implies God is morally culpable for taking the life of a creature. This is a category mistake, since it wrongly assumes that, since it is wrong for a creature to take innocent life, it is also wrong for the Creator to do so. But God gave life and alone has the right to take it (cf. Deut. 32:39 ; Job 1:21 ). We did not give life, and we do not have the right to take it. Premise 3 is definitely untrue. For theism can explain all natural evil by reference to free choice. In biblical language, the free choice of Adam and Eve brought natural disaster on this world. In addition the free choice of evil angels accounts for the rest of human suffering. But even putting this possibility aside, which could in itself explain all natural evil, physical suffering can be explained in reference to human free choice.
1. Some suffering is brought on directly by our own free choice. The choice to abuse my body can result in sickness.
2. Some suffering is brought on indirectly by free choice. The choice to be lazy can result in poverty.
3. Some physical evil to others can result from our free choice, as in the case of spouse or child abuse.
4. Others suffer indirectly because of our free choice. Alcoholism can lead to poverty of one’s children.
5. Some physical evil may be a necessary byproduct of a good process. Rain, hot air, and cool air are all necessary for food and life, but a byproduct of these forces is a tornado.
6. Some physical evil may be a necessary condition for attaining a greater moral good. God uses pain to get our attention. Many have come to God through suffering.
7. Some physical suffering may be a necessary condition of a greater moral good. Just as diamonds are formed under pressure, even so is character.
8. Some physical evil is a necessary concomitant of a morally good physical world. For instance, it is good to have water to swim and boat in, but a necessary concomitant is that we can also drown in it. It is good to have sex for procreation and enjoyment, even though it makes rape possible. It is good to have food to eat, but this also makes dying of food poisoning possible.
At this point the critic could always ask why a physical world is necessary. Why did not God make spirits, who could not hurt their bodies or die. The answer is: God did; they are called angels. The problem is that, while no angel can die of food poisoning, neither can they enjoy a prime rib. While no angel has ever drowned, neither has any angel ever gone for a swim or went water skiing. No angel has ever been raped, but neither has any angel ever enjoyed sex or the blessing of having children ( Matt. 22:30 ).
In this kind of physical world, we simply must take the concomitant evil along with the good. Eventually, of course, Christian theists believe God will redeem us from all physical evil too, giving us immortal and incorruptible bodies. But if we had those before we were morally ready for them, we would not have made the necessary moral progress toward being suited to them.