  It is clear to Ward that there must be an ontological gap between God and the monads. God cannot be a primus inter pares—only a monad among other monads (as Leibniz’s language sometimes suggests). Since God is the world’s ratio essendi—its ontological foundation, rather than its creator in time—He must be regarded as altogether transcendent. At the same time, since God has to lure the evolutionary process, He cannot merely maintain the world in existence, but must somehow actively enter into it; His relation to the world must therefore involve an aspect of immanence. This gives rise to a dilemma: how could God be both immanent and transcendent? Ward can do no better than to provide an analogy in which God is compared with a Cosmic Artist: