It has been charged that the doctrine of monism necessarily involves moral indifference; that the divine presence in all things breaks down all distinctions of rank and makes each thing equal to every other; that the evil as well as the good is legitimated and consecrated. Of pantheistic monism all this is true,—it is not true of ethical monism; for ethical monism is the monism that recognizes the ethical fact of personal intelligence and will in both God and man, and with these God’s purpose in making the universe a varied manifestation of himself. The worship of cats and bulls and crocodiles in ancient Egypt, and the deification of lust in the Brahmanic temples of India, were expressions of a non-ethical monism, which saw in God no moral attributes, and which identified God with his manifestations. As an illustration of the mistakes into which the critics of monism may fall for lack of discrimination between monism that is pantheistic and monism that is ethical, we quote from Emma Marie Caillard: “Integral parts of God are, on monistic premises, liars, sensualists, murderers, evil livers and evil thinkers of every description. Their crimes and their passions enter intrinsically into the divine experience. The infinite Individual in his wholeness may reject them indeed, but none the less are these evil finite individuals constituent parts of him, even as the twigs of a tree, though they are not the tree, and though the tree transcends any or all of them, are yet constituent parts of it. Can he whose universal consciousness includes and defines all finite consciousnesses be other than responsible for all finite actions and motives?” To this indictment we may reply in the words of Bowne, The Divine Immanence, 130-133—“Some weak heads have been so heated by the new wine of immanence as to put all things on the same level, and make men and mice of equal value. But there is nothing in the dependence of all things on God to remove their distinctions of value. One confused talker of this type was led to say that he had no trouble with the notion of a divine man, as he believed in a divine oyster. Others have used the doctrine to cancel moral differences; for if God be in all things, and if all things represent his will, then whatever is is right. But this too is hasty. Of course even the evil will is not independent of God, but lives and moves and has its being in and through the divine. But through its mysterious power of selfhood and self-determination the evil will is able to assume an attitude of hostility to the divine law, which forthwith vindicates itself by appropriate reactions.