The reproach of dualism, and of a failure to establish a final subjugation of evil by good and of disorder by the triumph and domination of order, made against the orthodox doctrine, is shown by these arguments, in connection with other well-known principles of Catholic theology and philosophy, to be groundless. There is no dualism in God, for his creative act, and all that he does for bringing it to its ultimate term, proceeds from love diffusive of the good of being in a wise and benevolent order. There is no dualism in the essence and being of intelligent creatures, in respect to God or each other. Their essence is good, and all nature whatsoever is essentially good. No evil substance does or can exist. Evil is privation and disorder. The temporary disorder, which is permitted as an incident to the liberty of a state of probation and movement toward a stable order, is rectified in the final ordination of all things under the supremacy of sovereign law. The loss of some good, which might have been added to the actual sum of good if all had attained their end, is compensated by the greater good which God has brought out of evil. Reason and order and law are vindicated and satisfied, by the compulsory subjection and homage of those who have refused to give their concurrence and pay their just tribute of obedience and labor freely. Privation does not disfigure the spiritual universe in which all that is requisite to consummate order and beauty exists, any more than empty space disfigures a stellar system. The good has therefore a complete and universal triumph, which leaves no deordination in the universe.