HARMONY OF DETERMINISM AND FREEDOM 345 



to the older doctrine of a unity by efficient causa- 

 tion and compulsive control. Instead of a unit- 

 unity of self-operating Substance or all-dominating 

 Fate, it merely substituted the harmonic-unity re- 

 sulting from the action of a single intelligent agent 

 upon all his works : the works recorded the plan ; 

 the result, up to the "last things," — et? ra eaxara, 

 — registered the impress of "the counsels held in 

 eternity " from " before the world was." 



Philosophy in Christendom, as distinguished from 

 dogmatic theology, so far as it has kept in sight of the 

 main Christian theme of a personal God has steadily 

 tended to abandon this dualism and thus avoid the 

 unintelligible dogma of Jiaf, and has of late replaced 

 it by various forms of monism, of an idealistic type, 

 aiming to give a philosophic vindication at once to 

 Divine and human personality and to human im- 

 mortality, by explaining all existence as the acts and 

 inner modes of a single eternal Self-Consciousness. 



These more or less thoroughgoing monisms, some- 

 times called Christian Pantheism, or the Higher Pan- 

 theism, have been set strongly in contrast with the 

 monism of materialism or of agnosticism. But, on 

 the main theme, they all really signalise a return to 

 the elder views of the Orient. And they all still 

 employ the category of causal efficiency to express 

 the relation of the Creator to the creature, repre- 

 senting this as the relation of the actively deter- 



