Evil today poses a particularly difficult problem that deserves conceptual reassessment. Although scholarly interest in the subject has grown, discourse remains largely polarized between evil as an abstract, logical problem, on one side, and evil understood to be solely a practical matter on the other. I explore this lacuna by comparing the works of philosophical theologian and self-described skeptical realist Marilyn McCord Adams, and contemplative philosopher of religion and (alleged) anti-realist D. Z. Phillips. Although Adams and Phillips seem to hold opposing points of view, they show an unwitting convergence on the very worst occurrent evils humans endure: horrendous evils . Their distinctive works focus on the aesthetic dimensions of horror experience and use Christian values and resources to show how divine-human relations might (nevertheless) be understood as a distinct religious reality. Their shared focus, I argue, not only sets them apart from contemporary problem of evil discourse writ large, but actually better locates and describe the kinds of evils which most threaten individuals today. But I also maintain that by entering into the aesthetic realm of horror degradation their discussions enter onto the tragic frontier. I explore this area of experience and knowledge using the tragic vision of what I have come to call the "Greco-German Tradition," a group of Continental scholars whose philosophical proclivities in many ways comport to the descriptions of evil Adams and Phillips provide. In that vision we find that evil in Christian discussions comes at the price of higher ethical and epistemic risks which court the reality of meaninglessness and non-being as real possibilities in human life. Yet, I also emphasize that the aesthetic realm is where value appropriation remains contentions, dynamic, and indeterminable. Therefore, room remains for alternative religious and aesthetic worldviews to vie for the sensibilities of persons facing the real threat of tragic evils. I offer my own understanding of tragic evil horrors – evils that show the capacity to transform human life into a death value by warping (good) intentions and sullying personal innocence – to deepen Adams's and Phillips's descriptions, as well as to humbly contribute to contemporary problem of evil discourse.