Even so, I regularly speak in terms of the evil genius... as a kind of mnemonic for the more general doubt about our cognitive nature." If they are epistemologically equivalent then the question arises as to why Descartes temporarily shifted from the deceiving God to the evil demon. It is tempting to think it is because there is a relevant theological difference. In Meditation Three Descartes is going to establish not only that there is a God but that God is not a deceiver. When Descartes first introduces the evil demon he says, "I will suppose therefore that not God, who is supremely good and the source of truth, but rather some malicious demon, had employed his whole energies in deceiving me." Kenny says, "The hypothesis of the evil genius is substituted for that of the deceitful God simply because it is less offensive and less patently incoherent." However, at least in Meditation One, Descartes doesn't have a problem in postulating a deceiving God and he rejects the objection that such deception is inconsistent with God's supreme goodness. He says, "if it were inconsistent with his goodness to have created me such that I am deceived all the time, it would seem equally foreign to his goodness to allow me to be deceived even occasionally; yet this last assertion cannot be made." This is consistent with what he writes in the Principles where he says, "we have been told that God who created us can do all that he desires, and we do not yet know whether he may not have willed to create us in such a way that we shall always be deceived even in the things that we think ourselves to know best." Other writers insist that it is important to maintain the distinction between the deceiving God and the evil demon. Gouhier (quoted by Kenny) argues that the deceiving God is an intellectual scruple that will disappear when metaphysics demonstrates its falsity whilst the evil demon is a methodological procedure designed to make a certain experiment and it ceases with that experiment. He says, "Neither the purpose nor the content of the two hypotheses allow us to regard the one as a variant of the other." Vendler argues that literary form of the Meditations is heavily influenced by St. Ignatius of Loyola's Spiritual Exercises to which Descartes will have been exposed during his training at the