 The dominant theological position in the West, which we have been referring to as classical theism, denies all relativity to God. One might suppose that the Christian doctrines of the Trinity and the Incarnation of God in Christ would temper disbelief in divine relativity. The trend, however, was to argue that these doctrines do not conflict with the denial of real relations in God. Claims of revealed truth aside, the core doctrine has been that God, to be God, must be in all respects absolute and in no respects relative. As goes the contrast between absolute and relative, so go other metaphysical contrasts. Theists traditionally held that God is in all respects creator, active, infinite, eternal, necessary, independent, immutable, and impassible and in no respects created, passive, finite, temporal, contingent, dependent, mutable, or passible. This view can be interpreted either as a doctrine about the nature of God or as a thesis about the parameters of responsible discourse about God (in the latter case it is called the via negativa, or negative path). Hartshorne complains that, on either interpretation, traditional theology is guilty of a “monopolar prejudice,” placing God (or talk about God) on one side of polar contrasts and the world on the other. It is monopolar insofar as deity is characterized by only one side of each pair of contrasts; it is prejudicial insofar as it holds to the invidious nature of the contrasts. As Hartshorne notes, “One pole of each contrary is regarded as more excellent than the other, so that the supremely excellent being cannot be described by the other and inferior pole” (Hartshorne and Reese 1953 [2000, 2]).