Let us compare this solution with others. Evil, said one thought, before expounded, is an illusion of the partial view, as the shapelessness of the fragment of a statue is no disproof of the real beauty of the whole. We replied in a previous chapter to this notion, by saying that evil seems so positive an element in the world as to make very hard this conception of the partial evil as good universally in the aesthetic sense in which shapelessness of parts may coexist with a total beauty of the statue. For the fragment of the statue is merely an indifferent bit of stone without character. But the evil in the world seems in positive crying opposition to all goodness. Yet now, in the moral experience, we have found a wholly different relation of evil part to good whole. My good act is good just because of the evil that exists in it as conquered element. Without the evil moment actual in it, the total act could be at best innocent, not good. It is good by reason of its structure. That structure includes the evil all, but so includes it that the whole act is good. Even so, as we declare, God’s life includes, in the organic total of one conscious eternal instant, all life, and so all goodness and evil. To say that God is nevertheless perfectly good is to say, not that God is innocent, knowing of no evil whatever, and including none; but that he so includes the evil will in the structure of his good will, as the good man, in one indivisible moment, includes his evil will in his good will; and that God is good only because he does so.
Again, to pass to another explanation, it has been
