tion on the moral experience itself. Goodness as a moral experience is for us the overcoming of experienced evil; and in the eternal life of God the realization of goodness must have the same sort of organic relation to evil as it has in us. Goodness is not mere innocence, but realized insight. To the wicked man we say: God is good because in thinking thee he damns thy evil impulse and overwhelms it in a higher thought of which thou art a part. And in so far as thy will is truly evil, thou art in God just as the evil is in the good man; thou art known only to be condemned and overcome. That is thy blessed mission; and this mission of evil such as thine is indeed an eternal one. So that both things are true. The world is wholly good, and thou, such as thou individually art, mayest be damnably evil if so thou desirest.
We do not say then that evil must exist to set the good off by way of external contrast. That view we long since justly rejected. We say only that the evil will is a conquered element in the good will, and is as such necessary to goodness. Our conception of the absolute unity of God’s life, and that conception alone, enables us to apply this thought here. No form of dualistic Theism has any chance to apply this, the only satisfactory theodicy. If God were conceived as external to his creatures, as a power that made them beyond himself, the hopeless problems and the unworthy subterfuges of the older theodicies would come back to torment us. As it is, the solution of the problem of evil is given us in the directest and yet in the most unexpected way.
