apparent distinction of good and evil. This is in fact the proper practical attitude of even the most earnest man in the presence of evil that he cannot understand and cannot affect. In such matters we must indeed be content with the passive knowledge. Death and the unavoidable pains of life, the downfall of cherished plans, all the cruelty of fate, we must learn to look at as things to us opaque, but to God, who knows them fully, somehow clear and rational. So regarding them, we must aim to get to the stage of stoical indifference about them. They are to us the accidents of existence. We have no business to murmur about them, since we see that God, experiencing them, somehow must experience them as elements in an absolutely perfect life. For God we regard not as the mysterious power who made them, and who then may have been limited to the use of imperfect means, but as the absolute thought that knows them; so that, however inexplicable they must now be to us, they are in themselves nothing that God vainly wishes to have otherwise, but they are organically joined with the rest of the glorious Whole.
Such is indeed the only present word for us finite minds about many of the shadows of seeming evil that we have to behold in the world of the apparently external facts. Such however is not the last word for us about the only evil that has any immediate moral significance, namely, the evil that we see, not as an external, shadowy mist, but as a present fact, experienced in us. Here it is that the objector just mentioned seems really formidable to us. But
