The fact that the ascending scale of life is marked by increasing differentiation of faculty and function should rather lead us to expect in the highest of all beings a nature more complex than our own. In man many faculties are united in one intelligent being, and the more intelligent man is, the more distinct from each other these faculties become; until intellect and affection, conscience and will assume a relative independence, and there arises even the possibility of conflict between them. There is nothing irrational or sell-contradictory in the doctrine that in God the leading functions are yet more markedly differentiated, so that they become personal, while at the same time these personalities are united by the fact that they each and equally manifest the one indivisible essence.
Unity is as essential to the Godhead as threeness. The same God who in one respect is three, in another respect is one. We do not say that one God is three Gods, nor that one person is three persons, nor that three Gods are one God, but only that there is one God with three distinctions in his being. We do not refer to the faculties of man as furnishing any proper analogy to the persons of the Godhead; we rather deny that man?s nature furnishes any such analogy. Intellect, affection, and will in man are not distinct personalities. If they were personalized, they might furnish such an analogy. F. W. Robertson, Sermons, 3:58, speaks of the Father, Son, and Holy Spirit as best conceived under the figure of personalized intellect, affection and will. With this agrees the saying of Socrates, who called thought the soul?s conversation with itself. See D. W. Simon, in Bibliotheca Sacra, Jan. 1857.
<198611> Psalm 86:11 ? ?Unite my heart to fear thy name? intimates a complexity of powers in man, and a possible disorganization due to sin. Only the fear and love of God can reduce our faculties to order and give us peace, purity, and power. When William after a long courtship at length proposed marriage, Mary said that she ?unanimously consented.? ?Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind? ( <421027>Luke 10:27). Man must not lead a dual life, a double life, like that of Dr. Jekyll and Mr. Hyde. The good life is the unified life. H. H. Bawden: ?Theoretically, symmetrical development is the complete criterion. This is the old Greek conception of the perfect life. The term which we translate ?temperance? or ?self-control? is better expressed by ?whole-mindedness.??
Illingworth, Personality Divine and Human, 54-80 ? ?Our sense of divine personality culminates in the doctrine of the Trinity. Man?s personality is essentially triune, because it consists of a subject, an object,
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