But the question may be here raised, Is not this identification of the dynamical life of the universe with God, Pantheism? We answer in the language of James Martineau: "It certainly would be so if we also turned the proposition round and identified God with no more than the life of the universe, and treated the two terms as for all purposes interchangeable. If in affirming the Divine _immanency_ in nature we deny the Divine _transcendency_ beyond nature, and pay our worship to the aggregate of all its powers, the law of its laws, the unity of its organism,... then undoubtedly we do pass from part to whole, and rest in a dream of future science instead of emerging into immediate religion."[350] The theory which represents the Deity as the transitive cause of the universe--a Δημιουργός mechanically fashioning the materials supplied to his hands, and then leaving it to the working of its own inherent forces--is rank Deism. The hypothesis which regards the Deity as _no more_ than the dynamical life of the universe--an informing and organizing soul associated with matter--is naked Hylozoism. The theory that reduces all existence, material and mental, to phenomenal manifestations of one eternal self-existent substance which evolves itself according to an inward law of necessity, and which is elusively called God, is Pantheism. But the doctrine which embraces the two conceptions of _transcendence_ and _immanence_, and while it teaches the immanence of God in matter, proclaims the infinite distinctness in essence between matter and God, and the infinite omnipresence of a personal God above and beyond the limitations of matter, is Christian Theism.[351]