Death, as we know, is a horrible thing: why would God allow it?
In a debate with an atheist, the objection was raised that it is absurd to think that deaths in cases such as those in the recent Christchurch earthquake could be compatible with a benevolent God who would intervene to save some people.
Part of the difficulty would be the same problems faced from the presuppositions of philosophical materialism and their implications, one of which would be the finite nature of all embodied things. If human existence is limited to the material, of course it would seem that a benevolent God would have to intervene in order to safeguard people from an ultimate demise.
However, often, I would posit, the issue is not so much with the objective case at hand, but with the projections of such a philosophy and world view. Once the material-tinted glasses are put down, it might be seen that the difficulty is somewhat negated. As Socrates (who is, of course, a preeminent and pre-Christian Greek philosopher) states in Phaedo:
And the true philosophers, Simmias, are always occupied in the practice of dying, wherefore also to them least of all men is death terrible.
Although Platonic dualism is, as I understand it, not compatible with Catholicism, such a philosophical insight into the formal aspect of a living entity does touch on the truth of the possibility of life apart from the material part.
I would suggest that, if this is taken into account, the problem of death begins to resolve itself, at least at the philosophical level (psychological is another matter).