its saving conditions. Incorrigible determination in selfishness is not only the evidence of self-induced limitations of one's personality, but is the continued process of limitation, until personality may be sunken into the limitations of a brute, fiend, or thing. This matter, however, is treated more fully in a later chapter. It is noticed here only as a corollary from the progressive achievement of a perfect universe.

That an independent being determines himself as infinite love, and projects a universe which in its progressive development settles every question, casts off every crudity, wears out every abuse, outlives all antagonism, outgrows all but necessary conditions, and persists, composed of persons fitted by the highest conditioned self-determination to be the finite counterpart of infinite love; that eternity shall be given to the unembarrassed unfolding of love's resources of goodness, power, and glory, in the harmonies of the progressive finite with the perfect infinite is the only self-sustaining philosophy of the uni

verse.

The divine conception, or ideal, of conditioned being having been wrought by man's reciprocal action into the perfect self-consciousness of freedom, harmony, and security, God will, doubtless, continue his altruistic life, as "from the beginning," Creator, Upholder, Revealer, and Benefactor, without exhaustion of resources or arrest of finite progress. The structure and history of the universe, physical, mental, and moral, continually rounding into a synthesis of love, will continue to illustrate the infinite egoism and limitless altruistic freedom of God.

Companionship is the term which perhaps best expresses these implications of love-companionship of the finite with the infinite. This companionship, thus seen to

as the purpose of the creation. Since companionship is the first form of relationship, as subsisting between the absolute and the relative consciousness in God, it must be thought as underlying and conditioning all other relations which arise in the process of conditioned existence. Hence, this companionship is prime motive to finite minds, and must be the criterion by which to estimate the meaning and value of finite being.

When we think of the Infinite Person seeking to bestow an endlessly progressive companionship, we are hurried on to the conception of a universe of dependent persons, in endless variety of powers, who, sometime and somewhere, may know and enjoy God as nearly as friend does friend; reflecting in relative detail the imaged phases of the absolute nature. And as the love of finite persons, reciprocating that of the infinite, shall develop the being and doing of eternity, faithful in a few things or rulers over many, the splendors of love's evolution will vindicate the creation, and prove to all that the greatest of blessings is being.

CHAPTER II

THE GENESIS OF EVIL

An enemy hath done this.-Jesus.

THE preceding chapter closed with the thought of companionship-companionship of finite beings with the Infinite Being-as the method of the supreme good, the purpose of creation, the realization of a perfect universe. Instead of absorption of the finite by the infinite, which is the outcome of pantheism, we find ever-progressive companionship of finite persons with the infinite to be the outcome of the evolution of love. We recognize this as the divine conception, the divine ideal, of conditioned being-God's finite ideal actualized by finite beings.

We recognize that, upon the conditions which divine love evolves, dependent persons may attain a development which will be perfectly free, except in so far as their existence depends on God. This freedom will be a selfdetermining which is conscious of no restraint from without, but will be secure in the consciousness of perfect intention, holiness. Perfect intention, the holy quality of love, will assure the harmony of all. Perfect companionship implies perfect mutual confidence as to each other's intention. It can be perfectly self-conscious only in freedom. Security in this free companionship is the grand problem of free being, yet this security is essential to that companionship which realizes ideal being. The perfect personal universe, free as caprice, harmonious as unity, and secure as fate, is what we must recognize as essential in the ideal universe which love seeks to realize in its evolution.

This ideal universe carried out practically will achieve

the highest conditioned good. This good must be thought such that each person, individually, and all persons, universally, may make their being better upon the whole than nonbeing; that their existence may be a positive blessing; and that failure in this can come about only by their own determination. This is the lowest and least degree of good which can be thought in accordance with love as the nature of the force which has chosen to evolve the dependent world. Conscious that love, his nature, is perfect action, God chooses to evolve from it the conditions upon which free, though dependent, persons may determine dependent perfection in themselves, and thereby determine a perfect universe.

The teleological character of the world which love evolves is in this choice. It seeks the perfection of finite being as a requisite end. In this choice, also, is implied the immortality of all persons who cannot find in a limited term of life the conditions upon which they can determine their perfection, and achieve that degree of good which such perfection can attain. Since perfect benevolence is love's motive for creation, and the bestowment of the highest good, perfect beneficence, is its purpose, it is clear that their realization is guaranteed in love as consciously perfect action; guaranteed by its conscious ability to afford the highest conditionable good to dependent beings.

As finite persons are self-determining, within their conditions, it follows that their highest good can be determined by their free conformity to those conditions of their being which love evolves. The faculties and susceptibilities with which they are endowed and the environment in which they are placed constitute part of their conditions, and are means and instruments which creative

ments is in achieving the excellence and satisfaction of their being, and, hence, are elements of their good. This use is in their true personal adjustment in interaction with the Creator.

The benevolence of the Creator appears in the fact that the highest good of dependent persons results from a true use of these elements. If in this use their being prove better, more desirable, than nonexistence, then their being is a good. Further, if by ignorant misuse of themselves or of their environment they debase these conditions which love has posited, and yet may determine a life which, upon the whole, is better than nonbeing, then their being is a beneficence, a blessing. Yet again, if they, or others, by willful abuse, may pervert and deprave themselves and the general environment, and yet find it possible to determine reform and ultimately find their way to a true use of their conditions to the extent that their being is, upon the whole, better than nonexistence, then is their being a good so far as the Creator is responsible. And in so far as their existence, in either of these cases, is more desirable than nonexistence, just so far does the graciousness of the creative choice transcend justice.

If, on the other hand, finite persons should realize, in their use of these elements, an undesirable existence, worthless upon the whole to them, then their being is not a good. Or if it prove worse than worthless their being is a positive evil. Further, if by misuse of themselves or their environment they realize that their life is not worth living, then is their being a positive evil. Hence, evil is that practical result which would arise either through failure of a Creator to condition good to finite persons, or by their misuse of their conditions.