It is precisely the theory which identifies God with "the whole of things" which will be combated in the following discussions; it is precisely "the lazy Monism that idly haunts the regions of God's name" to which they offer a plain and direct challenge. At the same time such a phrase as that in which Professor James speaks of God as working "in an external environment" would seem unduly to under-emphasise the fact of immanence; and it may be said at once that the theory of Divine finitude put forward by the present writer will be seen to differ from that of John Stuart Mill, as the idea of _self_-limitation differs from that of a limitation _ab extra_--in other words, as Theism differs from Deism. It is perhaps a little remarkable that the fundamental antinomies which arise from the assumption of the actual infinity of God should not have been more frequently dealt with; or rather, that thinkers postulating that infinity {7} as a basal axiom should have been comparatively blind to its logical implications. For if God is infinite, then He is all; and if He is all, what becomes of human individuality, or how are human initiative and responsibility so much as thinkable? Benjamin Jowett, in his Essay on Predestination and Freewill, glanced at this problem in passing, and the remarks he made upon it more than fifty years ago, if somewhat tentative, are well worth consideration to-day:-- "God is infinite." But in what sense? . . . Press the idea of the infinite to its utmost extent, till it is alone in the universe, or rather is the universe itself, in this heaven of abstraction, nevertheless, a cloud begins to appear; a limitation casts its shadow over the formless void. Infinite is finite because it is infinite. That is to say, because infinity includes all things, it is incapable of creating what is external to itself. Deny infinity in this sense, and the being to whom it is attributed receives a new power. _God is greater by being finite than by being infinite_ . . . Logic must admit that the infinite over-reaches itself by denying the existence of the finite, and that there are some "limitations," such as the impossibility of evil or falsehood, which are of the essence of the Divine nature.[2] Where, of course, Divine immanence is held to mean the "allness"--which is the strict equivalent of the infinity--of God, evil in every shape and form will either have to be ascribed to the direct will and agency of God Himself, or for apologetic purposes to be reduced to a mere semblance, or "not-being." Thus we are told to-day in plain terms that "if God does not avert evil, it is because He requires it"; {8} that "what to us seems evil is ordained of God"; that-- "If prayers and earthquakes break not Heaven's design, How then a Borgia or a Catiline?"