Against these metaphysical erections Renouvier opposes his doctrines of freedom, of personality, relativity and pluralism. He offers in contrast the conception of God as a Person, not an Absolute, but relative, not infinite, but finite, limited by man’s freedom and by contingency in the world of creatures. God, in his view, is not a Being who is omnipotent, or omniscient. He is a Person of whom man is a type, certainly a degraded type, but man is made in the image of the divine personality. Our notion of God, Renouvier reminds us, must be consistent with the doctrine of freedom, hence we must conceive of him not merely as a creator of creatures or subjects, but of creative power itself in those creatures. The relation of God to man is more complex than that of simple “creation” as this word is usually comprehended, “It is a creation of creation,” says Renouvier,[25] a remark which is parallel to the view expressed by Bergson, to the effect that, we must conceive of God as a “creator of creators.”[26] The existence of this Creative Person must be conceived, Renouvier insists, as indissolubly bound up with his work, and it is unintelligible otherwise. That work is one of creation and not emanation—it involves more than mere power and transcendence. God is immanent in the universe. [25] _Psychologie ralionnelle_, vol. 2, p. 104. [26] In his address to the Edinburgh Philosophical Society, 1914. Theology has wavered between the two views—that of absolute transcendence and omnipotence and that of immanence based on freedom and limitation. In the first, every single thing depends upon the operation of God, whose Providence rules all. This is pure determinism of a theological character. In the other view man’s free personality is recognised; part of the creation is looked upon as partaking of freedom and contingency, therefore the divinity is conceived as limited and finite. Renouvier insists that this view of God as finite is the only tenable one, for it is the only one which gives a rational and moral explanation of evil. In the first view God is responsible for all things, evil included, and man is therefore much superior to him from a moral standpoint. The idea of God must be ethically acceptable, and it is unfortunate that this idea, so central to religion, is the least susceptible to modification in harmony with man’s ethical development. We already have noticed Guyau’s stress upon this point in our discussion of ethics. Our conception of God must, Renouvier claims, be the affirmation of our highest category, Personality, and must express the best ethical ideals of mankind. Society suffers for its immoral and primitive view of God, which gives to its religion a barbarous character which is disgraceful and revolting to finer or more thoughtful minds.