 This marks a new phase in More’s life-long opposition to Calvinism. The theology of Calvinism is known as voluntaristic theology because it emphasises God’s will in the Creation. God could, and did, create the world freely by the power of his omnipotent will. His choices in the Creation could not be held to have been constrained by pre-existing notions of good or evil, or by pre-existing essences or natures of things, because there were no such pre-existing notions before the Creation. The opposing view, represented by More, is known as necessitarian, or intellectualist, or even rationalist theology, and is most familiar to modern readers through the satirical representation of it in Voltaire’s Candide (1759). In this theology, God cannot create a world arbitrarily, with no constraints upon his creativity. God has to conform to pre-existing, co-eternal, moral and conceptual principles. God must conform to principles of goodness and justice. Similarly, he must create matter that embodies the principles of materiality, namely, inertness and passivity. Because God is supremely good he must create the best of all possible worlds. The clear implication of this is that what makes a good world, or a better one, and what makes the best one possible, can be specified independently of God. More believed the concepts of good and evil were absolute terms, presumably co-eternal with God, and must necessarily guide, and indeed restrain, God’s creative omnipotence (Henry 1990, Taliaferro 2005).