From this doctrine of Christ then I am not to be dislodged by any philosophic analysis demonstrating that good and evil so run into one another that it is impossible to tell where one ends and the other begins. “Is all pain evil? Is it an evil that a sword’s point pains you? Would it not be a greater evil that a sword should run you through unawares because it did not pain you? Is not the pain of hunger a useful monitor? Has not pain in a thousand cases its use as a preservative? Is not what you call ‘sin’ very often misplaced energy? If a child is restless and talkative and consequently disobedient, must you consequently bring in Satan to account for the little one’s peccadilloes? If a young man is over-sanguine, reckless, rash, occasionally intemperate, must all these faults be laid upon the back of an enemy of mankind? Is animal death from Satan, but vegetable death from God? And is the death of a sponge a half and half contribution from the joint Powers? And when I swallow an oyster, may I give thanks to God? but when a tiger devours a deer, or an eagle tears a hare, or a thrush swallows a worm, are they doing the work of the Adversary? Where are you to begin to trace this permeating Satanic agency? Go back to the primordial atom. Are we to say that the Devil impelled it in the selfish tangential straight line, and that God attracts it with an unselfish centripetal force, and that the result is the harmonious curve of actuality? If you give yourself up to such a degrading dualism as this, will you not be more often fearing Satan than loving God? Will you not be attributing to Satan one moment, what the next moment will compel you to attribute to God? Where will you draw the line?” To all this my answer is very simple: “I shall draw the line where the spiritual instinct within me draws it. Whatever I am forced to pronounce contrary to God’s intention I shall call evil and attribute to Satan.” Herein I may go wrong in details, and I may have to correct my judgments as I grow in knowledge; but I am confident that, on the whole, I shall be following the teaching of Christ. My spiritual convictions accord with the teaching of that ancient allegory in the book of Genesis, which tells us that Satan, not God, brought sin and death into the world. There was a Fall somewhere, in heaven perhaps as well as on earth—“war in heaven” of the Evil against the Good—a declension from the divine ideal, a lapse by which the whole Universe became imperfect. It has been the work of God, not to create death, but upon the basis of death to erect a hope and faith in a higher life; not to create sin, but out of sin, repentance, and forgiveness, to elicit a higher righteousness than would have been possible (so we speak) if sin had never existed. Similarly of disease, and pain, and the conflict in the animal world for life and death: good has resulted from them; yet I cannot think of them, I cannot even think of change and decay, as being, so to speak, “parts