Fatherhood and Sonship must be immanent in him. In him the limitations of finite personality are removed.? But Dr. Brown wrongly adds: ?Not the mysteries of God?s being, as he is in himself, but as he is revealed, are opened to us in this doctrine.? Similarly P. S. Moxom: ?I do not know how it is possible to predicate any moral quality of a person who is absolutely out of relation to other persons. If God were conceived of as solitary in the universe, he could not be characterized as righteous.? But Dr. Moxom erroneously thinks that these other moral personalities must be outside of God. We maintain that righteousness, like love, requires only plurality of persons within the Godhead. See Thomasius, Christi Person und Werk, 1:105, 156. For the pantheistic view, see Strauss, Glaubenslehre, 1:462-524.

W. L. Walker, Christian Theism, 317, quotes Dr. Paul Carus, Primer of Philosophy, 101 ? ?We cannot even conceive of God without attributing trinity to him. An absolute unity would be non-existence. God, if thought of as real and active, involves an antithesis, which may be formulated as God and World, or natura naturans and natura naturata, or in some other way. This antithesis implies already the trinity conception. When we think of God, not only as that which is eternal and immutable in existence, but also as that which changes, grows, and evolves, we cannot escape the result and we must progress to a triune God-idea. The conception of a God man, of a Savior, of God revealed in evolution, brings out the antithesis of God-Father and God-Son, and the very conception of this relation implies God the Spirit that proceeds from both.? This confession of an economic Trinity is a rational one only as it implies a Trinity immanent and eternal.

B. It is essential to any proper revelation.

If there be no Trinity, Christ is not God, and cannot perfectly know or reveal God. Christianity is no longer the one, all-inclusive, and final revelation, but only one of many conflicting and competing systems, each of which has its portion of truth, but also its portion of error; so too with the Holy Spirit. ?As God can be revealed only through God, so also can he be appropriated only through God. If the Holy Spirit be not God, then the love and self-communication of God to the human soul are not a reality.? In other words, without the doctrine of the Trinity we go back to mere natural religion and the far off God of deism ? and this is ultimately exchanged for pantheism in the way already mentioned.

Martensen, Dogmatics, 104; Thomasius, Christi Person und Werk, 156. If Christ be not God, he cannot perfectly know himself, and his testimony

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