and Love. But the mutuality would not be real, unless the subject which becomes object, and the object which becomes subject, were on each side alike and equally Personal. The Unity of all-comprehending inclusiveness is a higher mode of unity than the unity of singular distinctiveness? The disciples are not to have the presence of the Spirit instead of the Son, but to have the Spirit is to have the Son. We mean by the Personal God not a limited alternative to unlimited abstracts, such as Law, Holiness, Love, but the transcendent and inclusive completeness of them all. The terms Father and Son are certainly terms which rise more immediately out of the temporal facts of the incarnation than out of the eternal relations of the divine Being. They are metaphors, however, which mean far more in the spiritual than they do in the material sphere. Spiritual hunger is more intense than physical hunger. So sin, judgments, grace, are metaphors. But in <430101>John 1:1-18 ?Son? is not used, but ?Word.??
(b) The necessary qualification is that, while three persons among men have only a specific unity of nature or essence ? that is, have the same species of nature or essence ? the persons of the Godhead have a numerical unity of nature or essence ? that is, have the same nature or essence. The undivided essence of the Godhead belongs equally to each of the persons; Father, Son, and Holy Spirit, each possesses all the substance and all the attributes of Deity. The plurality of the Godhead is therefore not a plurality of essence, but a plurality of hypostatical, or personal, distinctions. God is not three and one, but three in one. The one indivisible essence has three modes of subsistence.
The Trinity is not simply a partnership, in which each member can sign the name of the firm; for this is unity of council and operation only, not of essence. God?s nature is not an abstract but an organic unity. God, as living, cannot be a mere Monad. Trinity is the organism of the Deity. The one divine Being exists in three modes. The life of the vine makes itself known in the life of the branches, and this union between vine and branches Christ uses to illustrate the union between the Father and himself. (See <431510>John 15:10 ? ?If ye keep my commandments, ye shall abide in my love; even as I have kept my Father?s commandments, and abide in his love?; cf. verse 5 ? ?I am the vine, ye are the branches; he that abideth in me, and I in him, the same beareth much fruit?; 17:22,23 ? ?That they may be one, even as we are one; in them, and thou in me.?) So, in the organism of the body, the arm has its own life, a different life from that of the head or the foot, yet has this only by partaking of the life of the whole. See Dorner, System of Doctrine, 1:450-453 ? ?The one divine personality is so present in each of the distinctions, that these,
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