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“Right indeed,” we answer, “but also wrong, because half the truth. The half kills, the whole gives life. Why canst thou not do any absolute evil? Because thy evil intent, which, in its separateness, would be unmixed evil, thy selfish will, thy struggle against the moral insight, this evil will of thine is no lonesome fact in the world, but is an element in the organic life of God. In him thy evil impulse forms part of a total good will, as the evil impulse of the good man forms an element in his realization of goodness. In God thy separateness is destroyed, and with it thy sin as evil. For good will in the infinite is what the good man finds the good will to be in himself, namely, the organic total whose truth is the discovery of the evil. Therefore is God’s life perfect, because it includes not only the knowledge of thy finite wicked will, but the insight into its truth as a moment in the real universal will.

If then thou wert good, thou wouldst be good by including the evil impulse in a realization of its evil, and in an acceptance of the higher insight. If thou art evil, then in thyself, as separate being, thou art condemned, and just because thy separate evil is condemned, therefore is the total life of God, that includes thee with thy condemnation and with the triumph over thee, good.

This is the ground for the solution of the problem. To go more into detail: Evil is for us of two classes: the external seeming evil, such as death, pain, or weakness of character; and internal evil, namely the bad will itself. Because we know so little, therefore we can never tell whether those externally seen