Professor Whitehead’s philosophy spans the double field of religion and science; and in each of these, I presume to say, he has come by the circuitous ways of abstract reasoning to conclusions that in a lesser man would be regarded as preposterous. If such a statement shocks you or sounds disrespectful, take yourself the argument of his _Religion in the Making_ and strip it to the bones. You will find that it proceeds from the definition of religion as “the longing for justification,” and is directed by the fact that “to-day there is but one religious dogma in debate: What do you mean by ‘God’?” Upon this basis, then, Mr. Whitehead undertakes to find such a meaning for the word “God” as will satisfy man’s “longing for justification.” Such a simplification of the religious problem will strike some inquirers as high-handed, but I let that pass; it has at least whatever merits appertain to simplicity. And I admit ungrudgingly that in the course of his lectures Mr. Whitehead makes many shrewd observations on the deeper mysteries of human life. Memorable passages might be quoted, for instance such sentences as these, that touch the Crocean metaphysic on the quick: “To be an actual thing is to be limited,” “Thus rightness of limitation is essential for growth of reality,” “Unlimited possibility and abstract creativity can procure nothing.” But in the end how does Mr. Whitehead reply to his own question: “What do you mean by ‘God’?” For convenience’ sake I quote this summary of his answer from a eulogistic article in the _Hibbert Journal_ for July 1927: All being does this [_i.e._, “comes to a focus in each thing”] because it is its nature so to do. _This inherent nature of all being is God._ All being does this because it is organised according to the principle of concretion. All being does this because of a certain order or character which pervades it. That order pervading the universe that makes it concrete is God. God is not himself concrete, says Whitehead, but he is the principle which constitutes the concreteness of things. That is to say, in still simpler language: An individual object is not cut off from the universe, but stands in some relation to all other objects and owes its character to this relationship; this is so because it is the nature of things to be so; such is the law of “concretion,” and the “principle of concretion” is God.