  The heart of Adams's essay, however, proposes a reason for rejecting the view we have just stated: that if a being were to create a world when there is a better world it could create, then it would be possible for there to be a being morally better than it. For that view implies, in Adams's words, that “the creator's choice of an inferior world must manifest a defect of character.” And his response to this objection is that “God's choice of a less excellent world could be accounted for in terms of His grace, which is considered a virtue rather than a defect of character in Judeo-Christian ethics” (Adams, 1972, 318-319). It is Adams's understanding of the Judeo-Christian view of grace that lies at the core of his objection to the Liebnizian view that the most perfect being “cannot fail to act in the most perfect way, and consequently to choose the best.” So, any answer to Adams's view that God need not choose to create the best world must take into account his view that the Judeo-Christian view of grace implies that God may create a world less than the best.