does not mean that they do so in God objectively. In God, in the Absolutely Good, they merge as identical unity; predicates, especially of only logical or conceptual significance, are incompetent to cause real multiplicity or composition. Six fundamental doctrines In the second division Crescas enumerates six fundamental doctrines as presupposed by revealed faith, without which he believes Judaism would fall: God's omniscience, providence, and omnipotence; the belief in prophecy, Free will, and that the world was created for a purpose. God's omniscience embraces all the innumerable individual beings; God has knowledge of what is as yet not in existence; God knows what of all possibilities will happen, though thereby the nature of the possible is not altered. God's knowledge is different from that of man: inferences from one to the other are not valid. (Here he sides with Maimonides against Gersonides.) God's providence embraces directly and indirectly all species and individuals. It rewards and punishes, especially in the hereafter. Crescas rejects the theories of Maimonides and Gersonides on this point. Love, not knowledge (intellectual), is the bond between God and man. From God's love proceeds only what is good, and punishment is also inherently good. God's omnipotence is not merely infinite in time, but also in intensity. Revelation, and it alone ("creatio ex nihilo"), makes it clear. Natural law is no limitation for God, but whatever is irrational proves neither God's omnipotence nor His lack of power; that is, God acts reasonably. Prophecy is the highest degree of human mentality. Maimonides makes it dependent upon certain conditions. While Crescas admits this, he differs from Maimonides in that he will not admit the refusal of the prophetic gift when these conditions are fulfilled. Connection and communion with God are not brought about by knowledge, but by love and reverence, leading us to God if we keep His commandments. Very extensive is Crescas's presentation of the freedom of the will. He inclines toward its rejection; at all events, to its limitation. The law of causality is so all-pervasive that human conduct can not withdraw itself from its operations. Moreover, God's omniscience anticipates our resolutions. But the Torah teaches the freedom of choice and presupposes our self-determination. Thus he concludes that the human will is free in certain respects, but determined in others. Will operates as a free agent when considered alone, but when regarded in relation to the remote cause, it