NOTES.
1. The Problem of the Existence of Moral Evil: The existence of evil in the world has ever been a vexed problem for both theologians and philosophers, and has led to the wildest speculations imaginable. It will be sufficient here, however, if I note the recognition by high authority of the difficulties involved in the problem. Of those who have felt and expressed these difficulties, I know of no one who has done so in better terms than Henry L. Mansel in his celebrated Lectures on "The Limits of Religious Thought" (1858), in the course of which he says:
"The real riddle of existence—the problem which confounds all philosophy, aye, and all religion too, so far as religion is a thing of man's reason, is the fact that evil exists at all; not that it exists for a longer or a short duration. Is not God infinitely wise and holy and powerful now? and does not sin exist along with that infinite holiness and wisdom and power? Is God to become more holy, more wise, more powerful hereafter; and must evil be annihilated to make room for his perfections to expand? Does the infinity of his eternal nature ebb and flow with every increase or diminution in the sum of human guilt and misery? Against the immovable barrier of the existence of evil, the waves of philosophy have dashed themselves unceasingly since the birthday of human thought, and have retired broken and powerless, without displacing the minutest fragment of the stubborn rock, without softening one feature of its dark and rugged surface."
This truly great writer then proceeds by plain implication to make it clear that religion no more than philosophy has solved the problem of the existence of evil:
"But this mystery, [i. e. the existence-of evil], vast and inscrutable as it is, is but one aspect of a more general problem; it is but the moral form of the ever-recurring secret of the Infinite. How the Infinite and the Finite, in any form of antagonism or other relation, can exist together; how infinite power can co-exist with finite activity;'how infinite wisdom can co-exist with finite contingency; how infinite goodness can co-exist with finite evil; how the Infinite can exist in any manner without exhausting the universe of reality;—this is the riddle which Infinite Wisdom alone can solve, the problem whose very conception belongs only to that Universal Knowledge which fills and embraces the Universe of Being."
In the presence of these reflections it cannot be doubted, then, that the existence of moral evil is one of the world's serious difficulties; and any solution which may be given of it that is really helpful, will be a valuable contribution to the world's enlightenment, a real revelation "a ray of light from the inner facts of things."
In the Book of Mormon there is such ray of light, a word that is helpful.
The statement of the doctrine in question occurs in a discourse of Lehi's on the subject of the Atonement. The aged prophet represents happiness or misery as growing out of the acceptance or rejection of the Atonement of the Christ, and adds that the misery consequent upon its rejection is in opposition to the happiness which is affixed to its acceptance: "For it must needs be," he continues, "that there is an opposition in all things. If [it were] not so * * * righteousness could not be brought to pass; neither wickedness; neither holiness nor misery; neither good nor bad. Wherefore [that is, if this fact of opposites did not exist], all things must needs be a compound in one; wherefore, if it [the sum of things] should be one body, it must needs remain as dead, having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility. Wherefore, it must needs have been created for a thing of naught; wherefore there would have been no purpose in the end of its creation. Wherefore, this thing [i. e. the absence of opposite existences which Lehi is supposing] must needs destroy the wisdom of God, and his eternal purposes; and also the power, and the mercy, and the justice of God."
[Footnote: II Nephi ii.]
The inspired man, however, even goes beyond this, and makes existences themselves depend upon this law of opposites: