 My own conclusion is that means/end connections between greater goods and the worst evils (the ones I have identified as horrors) do not help the project of Christian theodicy. There need to be meaningful connections of another kind. Where horrors are concerned, it won’t be enough to suggest—as Plantinga does—that the greater good outweighs the evil either. For precisely because horrors threaten to take away the possibility of positive personal meaning, they require recontextualizing to confer some positive meaning upon them. (M. Adams 2008: 137)