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Unspeakable: Facing Up to Evil in an Age of Genocide and Terror Hardcover – February 1, 2005
Purchase options and add-ons
- Print length256 pages
- LanguageEnglish
- PublisherZondervan/HarperSanFrancisco
- Publication dateFebruary 1, 2005
- Reading age16 years and up
- Dimensions6.3 x 0.87 x 9.29 inches
- ISBN-100060586362
- ISBN-13978-0060586362
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Editorial Reviews
From Publishers Weekly
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From Booklist
Copyright © American Library Association. All rights reserved
Review
“A ‘must read’ for anyone who wishes to explore the most fundamental questions confronting us all.” — Baroness Caroline Cox, Deputy Speaker of the House of Lords, president of Christian Solidarity Worldwide and a celebrated human rights activist
“Guinness offers a brilliant ‘map’ to help us navigate and confront the difficult landscape of modern life, and modern evil.” — Rome J. Hartman, producer, CBS News "60 Minutes"
“An important book for anyone who doubts the existence of human evil or who has lost faith because of it.” — Peggy Wehmeyer, former religion reporter for ABC News, and host and managing editor, The World Vision Report
“Guinness’s incisive analyses gives us hope of being able to deal with evil. A great accomplishment!” — Dallas Willard, Professor of Philosophy, University of Southern California and author of The Divine Conspiracy
“A brutally honest inquiry into the darkest realities of human history...a journey that leads back to ourselves.” — James Davison Hunter, Labrosse-Levinson Distinguished Professor of Religion, Culture and Social Theory, University of Virginia
“This book makes a compelling case for faith, and courage, in the face of evil’s dark reality.” — Publishers Weekly
“Guinness eloquently draws the distinction between evil and suffering, then exhorts us to recognize that evil lies within our hearts.” — Booklist
“Both a personal and a political book … It will stimulate discussion and reflection and is worth reading…” — Library Journal
“...[Guinness] leaves the readers with a sense of hope, highlighting the importance of individual calling.” — Christian Retailing
“[L]aced with compelling, heart-wrenching and illuminating stories...” — Presbyterians Today
From the Back Cover
While much discussion in the past two years has focused on religion’s role in history’s inhuman acts, Guinness attests that the worst atrocities of human history were perpetrated by secularist regimes and in the name of secularist beliefs. Religion can no longer be the scapegoat: we must learn to name and judge evil in order to handle it effectively. Having spent time living on 3 different continents, Guinness is able to illuminate the deeply different ways we have of understanding evil, and the decisive differences they make in a fresh and unbiased manner. He then provides a framework for learning to deal with this evil, outlining seven steps that can help us make sense of life in times of evil and suffering:
1. Recognize the sources
2. Listen to the questions
3. Acknowledge the modern transformations
4. Assess the different explanations
5. Act on the practical demands
6. Say no to false accountings
7. Appreciate the silver linings
The problem of evil is not something that can be ignored; it is the most serious problem in human life, the most serious problem in contemporary history, and the most serious problem for the deepest resort of humans in life—our trust in God or in the universe.
About the Author
Product details
- Publisher : Zondervan/HarperSanFrancisco; First Edition (February 1, 2005)
- Language : English
- Hardcover : 256 pages
- ISBN-10 : 0060586362
- ISBN-13 : 978-0060586362
- Reading age : 16 years and up
- Item Weight : 1.07 pounds
- Dimensions : 6.3 x 0.87 x 9.29 inches
- Best Sellers Rank: #2,791,751 in Books (See Top 100 in Books)
- #1,062 in Philosophy of Good & Evil
- #3,533 in Ethics in Christian Theology
- #4,299 in General History of Religion
- Customer Reviews:
About the author

Os Guinness is an author and social critic. Great-great-great grandson of Arthur Guinness, the Dublin brewer, he was born in China in World War Two where his parents were medical missionaries. A witness to the climax of the Chinese revolution in 1949, he was expelled with many other foreigners in 1951 and returned to Europe where he was educated in England. He completed his undergraduate degree at the University of London and his D.Phil in the social sciences from Oriel College, Oxford.
Os has written or edited more than thirty books, including The Call, Time for Truth, Unspeakable, A Free People’s Suicide, and The Global Public Square. His latest book, Last Call for Liberty: How America’s Genius for Freedom Has Become Its Greatest Threat, was published in 2018.
Since moving to the United States in 1984, Os has been a Guest Scholar at the Woodrow Wilson Center for International Studies, a Guest Scholar and Visiting Fellow at the Brookings Institution, and Senior Fellow at the Trinity Forum and the EastWest Institute in New York. He was the lead drafter of the Williamsburg Charter in 1988, a celebration of the bicentennial of the US Constitution, and later of “The Global Charter of Conscience,” which was published at the European Union Parliament in 2012. Os has spoken at many of the world’s major universities, and spoken widely to political and business conferences across the world. He lives with his wife Jenny in the Washington DC area.
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A Brilliant writer on a difficult topic ... but anyone who wishes to read it can understand it.
"The world is too dangerous to live in -- not because there are people who do evil--but because of people who sit and let it happen" Albert Einstein.
A great book for anyone and a great read for a book group.
The hardest part of the book was reading that not only has genocide happened again and again after WWII, but the world's responses to it haven't improved in the slightest.
Left unanswered is what response world leaders should take, but Guinness does an excellent job of laying out what the individual should do.
Evil may have been always with us, but Guinness argues that for the first time in human history, many people no longer have a coherent moral and intellectual framework with which to assess it. More disturbing, we no longer have a shared understanding about whether there even is such a thing as evil.
Ironically, while the scale and scope of evil has increased in the modern world, our ability to respond to it has weakened. Because of the "sorry state of moral illiteracy and intellectual cowardice" that we moderns find ourselves in, we have a hard time even recognizing evil. Or worse still, we simply make excuses for it.
Utopian views of human goodness and a refusal to face reality have resulted in a moral myopia that cannot call evil evil. Indeed, postmodernism compounds the problem, by arguing that calling something evil is the real crime. PoMo has "spawned legions of people who pronounce all judgments of evil to be judgmental and evil themselves".
Guinness spends a lot of time asking questions about evil and suffering, saving tentative answers for the end of his book. The questions themselves reveal a very deep and nuanced struggle with the issue. Guinness has drawn deeply from the wells of human reflection on, and interaction with, the subject of pain and suffering. His many incisive quotes from a range of authors, thinkers, philosophers and religions are alone worth the price of the book.
As part of his investigation, he describes in detail three main responses to the problem of evil. The three main families of faith in the modern world are the Eastern, the secular, and the Judeo-Christian.
Eastern responses to evil include that of Hinduism, Buddhism, and much of the New Age Movement. A common theme of the Eastern approach is that there is no real solution to evil in this world, only the renunciation of this world. Freedom from evil means freedom from individuality. If the East is world-denying, the next main option is world-affirming.
In the secularist family of faith (atheism, naturalism, secular humanism, etc.) evil is something that we alone must confront. There is no God to help us, so we must create our own paradise on earth. And we have certainly seen some robust attempts in the past century to do just that. Great experiments in producing a new man and a new social order have been tried, but only to be found greatly wanting. The grand social utopias, be they of Stalin, Hitler or Mao have all resulted in the most horrific bloodshed known to man.
Secularist regimes with secularist visions of heaven on earth have only led to hell on earth. Indeed, more people were killed by the secularists in the twentieth century than all other ideologies combined before then.
The last family, the great monotheistic faiths, has quite a different spin on things. The Judeo-Christian tradition sees evil as an intrusion into this world. Things are not the way they are supposed to be. Evil is unnatural and an intruder. The doctrine of creation tells us about how the world was meant to be, while the doctrine of the fall tells us what has gone wrong. But it does not end there. In the Christian version of things, the doctrine of redemption tells us how evil has been faced head on, and how it has been, and ultimately will be, overcome. Thus we can join in fighting against evil without seen to be fighting against God.
God does not abandon us in our struggle against evil. Indeed, "no other god has wounds," Guinness reminds us. In the Eastern view, detachment is the solution. In the secular view, denial or utopianism is the proposed course. In the Christian view, God enters into our predicament, suffers for us and with us, and leads us in the way ahead.
The three views could not be more different. In the Christian religion, not only is there a plausible explanation for evil, but there is the conviction that something has been done about it. God has entered human history and confronted sheer evil. And the sheer love of God has defeated this evil.
Of course the mystery of evil can never be fathomed, at least in this world. In the Hebrew scriptures a whole book was devoted to the subject. Job asked a lot of questions which were never answered. "In the end, rather than getting an answer from God, Job encounters God himself, which is his answer."
The timeless truths of the Christian faith will not satisfy everyone. And as Guinness points out, some of the most anguished cries against God concerning the problem of evil have come from believers, not atheists. The Christian solution must be weighed up and compared to its chief rivals.
No one system may completely satisfy. But by means of a careful presentation of the main alternatives, this book helps to lay out the quite different approaches to this vexatious problem, helping all pilgrims along the way to see more clearly and perhaps more hopefully.
If this book ultimately sheds little new light on the subject, it is because it does not claim to do so. It can only restate what has gone before. And this restatement is superbly done. And given the age of terrorism and genocide that we find ourselves in, the demand for a careful restatement is more urgent than ever.








