The problem of morality can be synopsized in the following question; In what way does moral goodness and moral evil manifest in actions?

In answering the question, it is perhaps more important to understand just what moral goodness and evil is.  Loosely defined, "Moral goodness" is that which renders praiseworthiness for one's volition and "moral evil" is that which renders blameworthiness for one's volition.  Yet such definitions are unsatisfactory insofar that it only points to an unknown THAT which renders praiseworthiness and blameworthiness for our individual choices.  Plus, one may choose to focus on certain ambiguities bound up with "praiseworthiness" since, for example, we would praise a football coach who made good play decision though we would be hard pressed to say that what he did was morally correct.  There thus may not be any clear definition of the aforementioned terms.

Yet we experience this every day.  If a child steals another child's crayons, we typically explain to the child that his actions were bad.  If a man drives his car all over someone else's lawn, we reprimand him for ruining another person's property.  It's something so common to the everyday status quo, and yet so many people have a difficult time accounting for it.  What is this mysterious thing in our actions that we deem good or evil?

No scientist has ever discovered moral goodness in a laboratory.  No archaeologist has ever found moral evil under a rock.  We have yet to develop moral goodness transplant surgery.  More importantly, we have not observed them physically emerging in the course of physical events.  For example, when a small child steals another child's crayons, we do not see moral evil emerge as the child's brain engages in electrical activity which moves his muscles into applying force to the other child's crayons.  The reason is that moral goodness and evil are not physical entities and are not contained in physical entities.   

Let's assume that a woman is beaten so badly by her child that she is put in the hospital.  The actions themselves manifest as physical events, such as neurological activity, muscle moves, motion, and the like.  These physical events give way to further physical events in the woman, such as C fiber excitation, skin cell removal, internal bleeding, etc.  Yet nowhere do we sense the emergence of moral evil. 

Moral goodness and moral evil are not manifest in physical events.  We do not say that it is immoral for the wind to knock over a tree.  We do not say that it is morally evil for our skin to wrinkle up or for our hair to become grey. 

Moral goodness and evil are manifest in our human spirits.  Beyond our physical existence is the existence of our irreducible selves.  The woman in the hospital is physically hurt.  But more fundamentally, she is spiritually hurt.  This goes far beyond the physical pain that was caused.  She is emotionally scarred over the fact that she was attacked by her own son.  The physical aspect is almost irrelevant.  The physical events were merely a manifestation of a negative interaction between spirits.  Moral goodness and evil is predicated to the activity of our spirits.  We cannot see it, hear it, touch it, taste it, or smell it.  But we experience it.

So, we have explained how moral goodness and evil is manifest in actions.  They are predicates of our spiritual existence and hurt us spiritually, and not physically.  When you do actions that are classified as evil, the evil is not manifest in the physical events.  The evil is manifest in our immaterial selves which are somehow able to exercise control of our bodies.  Thus, they are not manifest in the actions at all.  They are manifest in us while we perform the actions.  To say that it is wrong to murder is not to say that it is wrong to move the brain activity in such a way that you instantiate muscle movements which lead to the carving of material flesh.  To say that murder is wrong is to say that there is evil manifest in your spirit while you perform this particular act.

Now the fundamental question is, where do moral goodness and moral evil come from?  They do not come from anything physical, since they exist in the states of our spirits.  But moreover, they cannot come from us, as we cannot determine the nature of our own spirits.  We cannot decide, for example, that beating up a parent is concomitant with positive interaction between spirits.  Moral goodness comes from outside of ourselves, such that it can be predicated of our spirits.  Moral goodness also transcends our finite existence.  Even if mankind never existed, there would be the possible universe where the aforementioned state of affairs could occur which presupposes the existence of moral goodness as a predicate.

Moral goodness thus has to exist in an infinite being.  It is a property of spirits and must exist in a spirit.  But it must exist in an eternal and holy spirit.  When we do good deeds, we thus say that we are an image of God.

But then what is the ontological nature of moral evil?  Moral evil is merely the privation of moral goodness, thus the privation of God's nature in humanity.  God is a perfect being, which logically necessitates that anything which is not God must be imperfect.