So we find ourselves well upon our way in the world of the doubter--and what a world it is! No [p.202] finality, because so much reality. Conflict, forever necessary to its effective realization. Relativity, that is to say finiteness, of all things, of all things in it, just for the sake of its own true absoluteness, just to conserve its own actual infinity. And, also, in such a world human life, individually and socially, gets new interest and vitality. There is given to human life so much fellowship, and yet, at the same time, so much hostility and competition. Society and the individual, though neither loses its own peculiar importance, are so vitally intimate with each other. We cannot, however, enlarge now upon this point. Another consequence of the peculiar realism of the sceptic has a more pressing interest. Is our universal doubter naturally and honestly an evolutionist or a creationalist? Of course, he may be neither, or he may be one or the other with a meaning different from that usually recognized. Terms like these are so very hard to control. Conceivably the doubter, a very versatile character always, might even be both evolutionist and creationalist. But, as the terms are commonly used, he must be said at least to have his face towards an evolutional and away from a creational view. The difference, again, is seen in that between principle and programme. An evolutional world is the working out of a principle; a created world, of a programme--the fixed design of some specified being. True, one may speak with much significance of persistent, continuous creation, of a creation active at all times and in all things, and it is to the point that the Cartesians made much of a doctrine that was very near to such a notion; but a truly continuous creation [p.203] could be only an orthodox substitute, or disguise, for evolution. A truly continuous creation could be bound by no programme; by definition it could have neither date in time nor location in space. And, what is of even greater moment, a continuous creator, ever present and ever active, could never be more or less than the persistent reality of the world itself. How could he be aloof or different? So have we come, once more, to the immanence of God as a necessary idea of the sceptic.