This form of belief in pre-existence shows the same shortcomings and is subject to the same objections as the whole orthodox theory of creation. As we can and must ask how a perfect God could create an imperfect, that is, an evolutionary world, we might also ask, why was man created with the necessity for an evolution in time when he never could develop anything but what God had implanted potentially in his being? Instead of explaining evolution this theory only makes it so much the more mysterious. Besides this conception, however, the religious intuition has surmised that the connection between God and man is profoundly deeper and more intimate. Man does _not_ have an existence separate from God. This intuitive thought, intensified in highly religious souls, has led them to preach, _that man possesses a life in God; is part of His own being, is a living member in His perfect organism_. If this be true, why, again, must man go through an evolution? Is he not as unchangeable as God Himself? CHAPTER XII. Man and Infinity. It is the perennial honor of Sweden’s greatest philosopher, Christofer Jacob Boström, to have satisfactorily explained the extremely difficult and complicated question with which our last chapter concluded. He has shown that man, exactly on the supposition that he is an eternal part of God’s being, requires and must go through an evolution in time. According to Boström, religious intuition has found the truth that man is an eternal idea in God, a living member in His organism. But Boström has also understood and considered the difference implied in thinking of man as a member in God’s organism and in thinking of this member as living its independent life. In the former case man possesses the same qualities as God; in the latter, these qualities with corresponding limitations.