The Worlds Great Sermons, Volume 1 | Page 5

sun, penetrating the water, often allow us to see the pebbles which form
the bed of the river, but in a dark night it is impossible for our glance to
penetrate under the water. Thus, these words, "the earth was invisible,"
are explained by those that follow; "the deep" covered it and itself was
in darkness. Thus the deep is not a multitude of hostile powers, as has
been imagined; nor "darkness" an evil sovereign force in enmity with
good. In reality two rival principles of equal power, if engaged without
ceasing in a war of mutual attacks, will end in self-destruction.
But if one should gain the mastery it would completely annihilate the
conquered. Thus, to maintain the balance in the struggle between good
and evil is to represent them as engaged in a war without end and in
perpetual destruction, where the opponents are at the same time
conquerors and conquered. If good is the stronger, what is there to
prevent evil from being completely annihilated? But if that be the case,
the very utterance of which is impious, I ask myself how it is that they
themselves are not filled with horror to think that they have imagined
such abominable blasphemies.
It is equally impious to say that evil has its origin from God; because
the contrary can not proceed from its contrary. Life does not engender
death; darkness is not the origin of light; sickness is not the maker of
health. In the changes of conditions there are transitions from one
condition to the contrary; but in genesis each being proceeds from its
like and from its contrary. If, then, evil is neither uncreated nor created
by God, from whence comes its nature? Certainly, that evil exists no
one living in the world will deny. What shall we say, then? Evil is not a
living animated essence: it is the condition of the soul opposed to virtue,
developed in the careless on account of their falling away from good.
Do not, then, go beyond yourself to seek for evil, and imagine that
there is an original nature of wickedness. Each of us--let us
acknowledge it--is the first author of his own vice.
Among the ordinary events of life, some come naturally, like old age
and sickness; others by chance, like unforeseen occurrences, of which

the origin is beyond ourselves, often sad, sometimes fortunate--as, for
instance, the discovery of a treasure when digging a well, or the
meeting of a mad dog when going to the market-place.
Others depend upon ourselves; such as ruling one's passions, or not
putting a bridle on one's pleasures; the mastery of anger, or resistance
against him who irritates us; truth-telling or lying, the maintenance of a
sweet and well-regulated disposition, or of a mood fierce and swollen
and exalted with pride. Here you are the master of your actions. Do not
look for the guiding cause beyond yourself, but recognize that evil,
rightly so called, has no other origin than our voluntary falls. If it were
involuntary, and did not depend upon ourselves, the laws would not
have so much terror for the guilty, and the tribunals would not be so
pitiless when they condemn wretches according to the measure of their
crimes.
But enough concerning evil rightly so called. Sickness, poverty,
obscurity, death, finally all human afflictions, ought not to be ranked as
evils, since we do not count among the greatest boons things which are
their opposites. Among these afflictions some are the effect of nature,
others have obviously been for many a source of advantage. Let us be
silent for the moment about these metaphors and allegories, and, simply
following without vain curiosity the words of Holy Scripture, let us
take from darkness the idea which it gives us.
But reason asks, Was darkness created with the world? Is it older than
light? Why, in spite of its inferiority, has it preceded it? Darkness, we
reply, did not exist in essence; it is a condition produced in the air by
the withdrawal of light. What, then, is that light which disappeared
suddenly from the world so that darkness should cover the face of the
deep? If anything had existed before the formation of this sensible and
perishable world, no doubt we conclude it would have been in the light.
The orders of angels, the heavenly hosts, all intellectual natures named
or unnamed, all the ministering spirits, did not live in darkness, but
enjoyed a condition fitted for them in light and spiritual joy.
No one will contradict this, least of all he who looks for celestial light
as one of the rewards promised to virtue--the light which, as Solomon
says, is always a light to the righteous, the light which made the apostle
say, "Giving thanks unto the Father,