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Review

"It is her own dissatisfaction with the usual strategies that philosophy and theology have adopted in the face of evil―strategies that she feels underestimate either the horror of evil or the goodness of God―that led her to mount her own philosophical alternative.... She proposes an entirely different approach. Instead of seeking reasons why a good God might permit evil, philosophy should seek an explanation of how God might 'make good' on evil." (New York Times Book Review)"Adams argument is an important contribution to recent philosophical and theological discussions on the problem of evil.... Whether one agrees with... Adams' answer to the problem of evil, it is hard not to think that we are better off for the ways that her attempts to think about evil encourage and challenge us to take evil seriously." (The Hedgehog Review)"In this post-Holocaust world, much that passes for philosophical analysis of the problem of evil seems beside the point, if not culpably irrelevant. It is to Adams's great credit that in her often insightful discussion of the issue, she puts the emphasis where it belongs: on the victims' point of view.... A provocative book." (Theological Studies)"It would be difficult to take offense at a book which is so manifestly honest in its search for the truth, and which so clearly expresses a deep awareness of, and compassion for, the suffering and moral frailty of human beings.... Whatever their own views on the problem of evil, most readers will find insights here that they will want to hold on to." (Religious Studies)"Marilyn Adams... makes a compelling argument at several levels." (First Things)"This book is based on work on God and evil that Adams did over a period of more than a decade.... But the book is by no means a mere collection of previously published essays.... The book integrates them into a unified whole that highlights their coherence and displays connections among them. So even those who are very familiar with her earlier work on God and evil will profit from reading the book carefully.... This is a brave book. It has something fresh to say on a difficult and important philosophical topic. It deserves readers who will debate its challenging claims." (The Philosophical Review)"By focusing on horrendous evils, Marilyn McCord Adams has transformed the way we formulate and discuss the problem of evil. All too often philosophical theism ignores the actual core of Christianity, the crucifixion of Jesus as a sacrifice. She has shown its relevance for philosophers of religion as they go about their business." (Diogenes Allen, Princeton Theological Seminary)"Horrendous Evils and the Goodness of God is a terrific book. This important and highly original contribution to the discussion of the problem of evil should interest philosophers and non-philosophers alike." (William J. Wainwright, University of Wisconsin-Milwaukee)"If you thought nothing new could come of the stalled, stale debates in analytic philosophy over the problem of evil, think again. With characteristic elegance and precision, Marilyn McCord Adams decisively advances the discussion by including overlooked problems―notably, the horrendous evils of her title―and overlooked resources―from the Bible and the history of Christian thought." (Kathryn Tanner, University of Chicago)

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About the Author

Marilyn McCord Adams is Distinguished Research Professor of Philosophy at the University of North Carolina at Chapel Hill. She is the author of William Ockham and coeditor of The Problem of Evil.

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Product details

Series: Cornell Studies in the Philosophy of Religion

Paperback: 240 pages

Publisher: Cornell University Press; 1st Edition edition (September 26, 2000)

Language: English

ISBN-10: 0801486866

ISBN-13: 978-0801486869

Product Dimensions:

6 x 0.5 x 9 inches

Shipping Weight: 12 ounces (View shipping rates and policies)

Average Customer Review:

4.0 out of 5 stars

4 customer reviews

Amazon Best Sellers Rank:

#201,099 in Books (See Top 100 in Books)

The literature in contemporary analytic philosophy devoted to the problem of theodicy is vast and deep, but among the numerous books and articles, this one stands out to me. Adams admits at the end of the book that she has written enough that all readers will likely find something to be offended by in the text, but I believe it is also true that anyone who reads this book will find something of value in it.A particular strength of the work is that instead of only thinking about how to justify God and his allowance of evils in the world in the abstract (e.g. Plantinga's free will defense, Hick's "soul-making" theodicy), Adams focuses upon the problem of evil from the perspective of the victim, and in doing this, comes across as being more sensitive to the sheer awfulness and horror that participants of horrendous evils experience. Adams defines "horrendous evils" as "evils that participation in which (that is, the doing or suffering of which) constitutes prima facie reason to doubt whether the participant's life could (given their inclusion in it( be a great good to him/her on the whole" (26). In providing a response to the problem of horrendous evils, Adams is concerned not with a global or generic explanation to the problem of evil, but wishes to show how God can make each individual participant's life a great good to him/her on the whole. If God is to be considered good to all, God must restore meaning to the life of the individual who has been a victim of horrendous evils.Another positive in Adams's treatment of theodicy is her use of Christian resources in addressing the problem. Adams argues that the only way for horrendous evils to be defeated from within the perspective of the victim is by "integrating participation in horrendous evils into a person's relationship with God." In particular, it is the event of the cross, where the crucified Christ submits to death in god-forsakeness, that creates a point of identification between God and a humanity harassed by horrendous evils. God's participation in human horrors at the cross makes it possible for every victim of horrendous evils to integrate their narrative into God's own life and story, and thus suffuse their life with meaning and significance. An interesting consequence of her argument is that it entails a strong affirmation to universalism (hell turns out to be the paradigmatic example of a horrendous evil).

Marilyn McCord Adams (1943–2017) was an American philosopher and Episcopal priest, who taught at Yale Divinity School and the University of Oxford.She wrote in the Introduction of this 1999 book, “After many years of teaching through the syllabus of these materials, I began to feel the discussion had bogged down… I began to look for a diagnosis of what was going wrong. My own nutshell answer is that the debate was carried on at too high a level of abstraction… Further, our philosophical propensity for generic solutions… has permitted us to ignore the worst evils in particular… and so avoid confronting the problems they pose… This book is addressed to a broad readership that includes both analytic philosophers of religion and Christian philosophers. I live in both worlds.” (Pg. 2-4)She outlines, “in this book, “I restrict my attention to discussions of the ‘logical’ problem [of evil] for twin reasons. First, my strategy for solving the special problem posed by horrendous evils is simpler within the framework of the logical problem… Second… debate about whether certain sorts of evil are plainly pointless quickly returns to territory shared with the logical problem: namely, whether there are any (many) reasons compossible with omnipotent, omniscient, perfect goodness for permitting (producing) evils of that kind.” (Pg. 15-16)She explains, “Among the evils that infect this world, some are worse than others. I want to try to capture the most pernicious of them within the category of ‘horrendous evils,’ which I define… as ‘evils the participation in which (that is, the doing or suffering of which) constitutes prima facie reason to doubt whether the participant’s life could (given their inclusion in it) be a great good to him/her on the whole.’ The class of paradigm horrors includes both individual and massive collective suffering, and it encompasses the appalling evils mentioned by Plantinga.” (Pg. 26)She summarizes, “My question thus becomes, ‘what would it take for Divine power and agency to be able to guarantee created persons lives that are great goods to them on the whole, and to defeat their participation in horrors not just globally, but within the context of their individual lives?” (Pg. 80)She points out, “Divine Patronage of Dubious Quality?... God’ Bible-story clients fare badly more often than not. At the beginning of Exodus, God has not serviced His patron-client contract with Israel for four hundred years, with the result that Israel’s children are slaves in Egypt under a pharaoh who did not know Joseph… Israel splits from Judah… only to be overrun by Assyria, some generations before Judah falls to Babylon… then to the Greeks, then… to the Romans who eventually raze Jerusalem for the second time… Jesus dies a ritually cursed death… And Jesus predicts the same fate, daily cross-bearing, for His disciples. Such a track record makes reasonable, yea urgent, the questions, whether Divine patronage is a blessing or a curse, whether clients are not fools to ‘sign on.’ Thus, both problems of symbolic evil are raised by the Bible itself!” (Pg. 113-114)She suggests, “The importance of cosmic aesthetic excellence---including the regularity of natural and psychological laws---is not that it defeats horrors… Rather, like the elegant composition of Picasso’s ‘Guernica’ or Grünewald’s crucifixion, or the rhythms of color and stroke in Van Gogh’s ‘Starry Night’… cosmic order houses horrors in a stable frame with the result that we can face them and hear the outrageous truths that they tell… This truth-telling capacity endows horrors with a positive symbolic value that cannot be taken from them…” (Pg. 151)She clarifies, “my view does not make participation in horrors necessary for the individual’s incommensurate good. A horror-free life that ended in beatific intimacy with God would also be one in which the individual enjoyed incommensurate good. My contention is rather that by virtue of endowing horrors with a good aspect. Divine identification makes the victim’s experience of horrors so meaningful that one would not retrospectively wish it away, enables the perpetrator to accept his/her participation in horrors as part of a good and worthwhile life. Nor is participation in horrors merely instrumental related to the beatific end, as God’s necessary or chosen means for educating one into beatitude. As a point of identification with God it is partially constitutive of the relationship that makes one’ life overwhelmingly worth living and, so, is meaningful apart from any putative causal or educational consequences.” (Pg. 167)She summarizes, “In concentrating on the logical problem of horrendous evil, I have also been attempting to exploit the explanatory power of expanded theisms without assuming the obligation to convince atheologians of their truth.” (Pg. 178) She continues, “In this book, I have been arguing that allegedly more economical approaches to evil, those with supposedly less controversial assumptions… pay compensating prices in explanatory power; while more expanded theisms are better able to explain how God can defeat horrors, precisely because of their richer assumptions. Once again, nothing is free in philosophy!” (Pg. 180)She recapitulates, “Throughout the book, I have in effect insisted upon approaching the logical problem of evil from the view point of participants in horrendous evils…. I have preserved a certain incommensurability among horrors… But I make no apology for the assumption that the Latin American poor and the European bourgeois are like meaning-makers, even if as members of different cultures they might have dissimilar values and symbolize them in highly varied ways… my principal plea is the modest one that philosophical reflection and strategic political action, that focus on the individual and attention to the social, that consideration of what we ought and what God is able to do are not really in competition for complementary.” (Pg. 196-197)She concludes, “Naturally, I hope to have convinced many readers of my central theses---that horrendous evils can be defeated by the Goodness of God within the framework of the individual participant’s life and that Christian belief contains many resources with which to explain how this can be so. But I have also intended---like horrors themselves---to disrupt: in this case, a family of discussions. There is so much to be learned about the meaning of suffering and the Goodness of God, why should we ever stop where we are? If along the way I have said something to offend almost everybody, I can take satisfaction that my effort has succeeded in its aporetic aims!” (Pg. 208)This book will be of great interest to those seriously studying Christian Apologetics, philosophical theology, and the Problem of Evil.

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