The people insist that every act is virtuous when the thing chosen is right and the intention is right, even before the mind of a child has attained a ruling purpose of universal obedience. Theologians say no; such acts are “sin, and only sin,” in the sight of God.[8]
It will be shown hereafter that the theory of theology on this subject is not carried out consistently in practice, but that in the early training of little children theologians contradict their own theory and adopt that of the people.
Perfectness in Construction and Perfectness in Action and Character.
In a previous chapter we have seen [p. [103]] that our idea of perfectness in moral character and action always has reference to power. In a system where evil is actually existing, we regard a contrivance or an action as perfect when there is no power in God or man to make it better, even when evil is involved. A being is perfect in character and in action when his purpose is to do the best possible for all concerned, and when this purpose is carried out to the full extent of his power.
We have shown in the preceding chapter that the mind of man is perfect in nature or construction as being better fitted to its place in the best possible system of mind than it would be by any change possible either to God or man.
The preceding pages of this chapter enable us to point out what is the perfect moral character of minds which are perfect in construction. It consists in a ruling purpose to discover and to obey all the laws of the Creator, which is carried out to the full extent of power in the one who thus purposes.
It has been shown that the Creator himself is limited by the eternal nature of things to a system which, though the best possible, makes him, in one sense, the author of some evil, both natural and moral. He is the author only as the Creator of all things, and thus the author of all the consequent results of creation, even of those that are morally evil. In this sense alone is he the author of either natural or moral evil.
The infinite and eternal mind of God is limited, not [pg 144] by want of wisdom and knowledge, but by the eternal nature of things of which his own existence and natural attributes are a part. But finite minds are limited by a want of knowledge and wisdom which can be the result only of experience and training. For the want of this knowledge and training every finite mind, so far as we can discover by reason and experience, must inevitably violate the laws of God. And yet any mind may be perfect in moral character and action in exactly the same sense as God is perfect, (i.e.) it may form and carry out a purpose to conform to the laws of the existing system of things to the full extent of its knowledge and power. When this purpose is formed and carried out to the full measure of ability, the finite creature becomes “perfect, even as our Father which is in heaven is perfect.”
Common Sense Theory of the Origin of Evil.
What then is the cause or origin of evil as taught by reason and experience?