This faithful anti-theodicy is worked out in a long letter of 26 April 1965 to Elie Wiesel. Christian alternatives to theodicy A number of Christian writers oppose theodicies. Todd Billings deems constructing theodicies to be a "destructive practice". In the same vein, Nick Trakakis observes that "theodical discourse can only add to the world's evils, not remove or illuminate them." As an alternative to theodicy, some theologians have advocated "reflection on tragedy" as a more befitting reply to evil. For example, Wendy Farley believes that "a desire for justice" and "anger and pity at suffering" should replace "theodicy's cool justifications of evil". Sarah K. Pinnock opposes abstract theodicies that would legitimize evil and suffering. However, she endorses theodicy discussions in which people ponder God, evil, and suffering from a practical faith perspective. In an essay for The Hedgehog Review, Eugene McCarraher called David Bentley Hart's 2005 book The Doors of the Sea "a ferocious attack on theodicy in the wake of the previous year’s tsunami" (referring to the 2004 tsunami in the Indian Ocean). As Hart says on page 58 of the book: "The principal task of theodicy is to explain why paradise is not a logical possibility." Hart's refusal to concede that theodicy has any positive capacity to explain the purpose of evil is in line with many Greek church fathers. For example, see Eric D. Perl's Theophany: The Neoplatonic Philosophy of Dionysius the Areopagite: Karl Barth viewed the evil of human suffering as ultimately in the "control of divine providence". Given this view, Barth deemed it impossible for humans to devise a theodicy that establishes "the idea of the goodness of God". For Barth, only the crucifixion could establish the goodness of God. In the crucifixion, God bears and suffers what humanity suffers. This suffering by God Himself makes human theodicies anticlimactic. Barth found a "twofold justification" in the crucifixion: the justification of sinful humanity and "the justification in which God justifies Himself". Christian Science offers a solution to the problem by denying that evil ultimately exists. Mary Baker Eddy and Mark Twain had some contrasting views on theodicy and suffering, which are well-described by Stephen Gottschalk. Redemptive suffering, based in Pope John Paul II's theology of the body, embraces suffering as having value in and of itself. Eleonore Stump in Wandering in Darkness uses psychology, narrative and exegesis to demonstrate that redemptive suffering, as found in Thomistic