And much of the difficulty is unnecessary and artificial. Deficiency in the means of subsistence, or in modest comfort, is not a reasonable condition of human life. The earth is ready to yield plenty for all, and will when properly treated and understood; but never will it spoil its children with bounties from a neglected breast. It must be coaxed and coerced, and then it will respond lavishly. We expend plenty of energy already, only we misapply it. If only our aim could be changed, and our energy be concentrated on clear and conscious pressing forward, with a definite mark in view—towards which all could work together and all together could attain, instead of one at the expense of others—“then would the earth put forth her increase, and God, even our own God, would give us His blessing.” (The “duty” clauses in the Church Catechism are well worth learning.) ------------------------------------------------------------------------ V GOODNESS AND BEAUTY AND GOD _Q. 5.  What is meant by good and evil?_ _A._ Good is that which promotes development, and is in harmony with the will of God. It is akin to health and beauty and happiness. Evil is that which retards or frustrates development, and injures some part of the universe. It is akin to disease and ugliness and misery. * * * * * CLAUSE V “Development” means unfolding of latent possibilities; as a bud unfolds into a flower, or as a chicken develops from an egg. The idea controlling this answer is that growth and development are in accordance with the law of the universe, and that destruction and decay are features which are only good in so far as they may be on the way to something better; as leaf-mould assists the growth of flowers, or as discords in their proper place conduce to, or prepare for, harmony. In the same way conditions and practices which once were good become in process of time corrupt; yet out of them must grow the better future. “The old order changeth, yielding place to new, And God fulfils Himself in many ways, Lest one good custom should corrupt the world.” The law of the Universe, and the will of God, are here regarded as in some sort synonymous terms. It is impossible properly to define such a term as “God,” but it is permissible reverently to use the term for a mode of regarding the Soul of the Universe as invested with what in human beings we call personality, consciousness, and other forms of intelligence, emotion, and will. These attributes, undoubtedly possessed by a part, are not to be denied to the whole; however little we may be able as yet to form a clear conception of their larger meaning.