HARMONY OF DETERMINISM AND FREEDOM 36 1 



perfection of love.^ Love, too, now has its adequate 

 definition : it is the all-directing intelligence which 

 includes in its recognition a world of beings accorded 

 free and seen as sacred, — the primary and supreme 

 act of intelligence, which is the source of all other 

 intelligence, and whose object is that universal circle 

 of spirits which, since the time of the Stoics, has so 

 pertinently been called the City of God. Its con- 

 templation of this sole object proper to it was fitly 

 named by Dante and the great scholastics the Vision 

 Beatific. 



But now to our next point. You will here be prone 

 to say, If this is theism, it is surely — is it not.'* — 

 a universal theism, not monotheism. Why isn't it 

 simply polytheism on an infinite scale.'' — an infinito- 

 theism, an " apeirotheisra " .-' ^ And I shall have 



1 " The abasement of the individual before the Divine Being is 

 really a sort of pantheism, so far that in the moral world God is every- 

 thing and man nothing. But man thus abased before God is no proper 

 or rational worshipper of him. There is a want of proportion in this 

 sort of religion. God who is everything is not really so much as if he 

 allowed the most exalted free agencies to exist side by side with 

 him." — Professor Jowett, commenting on the De Imitatione Christi, 

 in his Li/e by Abbott and Campbell, vol. ii, p. 151. London : Murray, 

 1897. 



2 So the lamented Davidson called it, coining a name out of IkiTftpou, 

 the Greek word for the numerical infinite, — Dr. Thomas Davidson, of 

 New York, a Scot by birth and training, l)ut an American by choice and 

 adoption, who passed untimely away in the autumn of 1900, leaving un- 

 finished so much of needed work in classical and mcdiicval philosophy. 



