Rev., July, 1880:434, Geer finds an illustration of the Trinity in infinite space with its three dimensions. For analogy of the cloud, rain, mist, see
W. B. Boardman, Higher Christian Life. Solar Hieroglyphics, 34 (reviewed in New Englander, Oct. 1874:789) ? ?The Godhead is a tri- personal unity, and the light is a trinity. Being immaterial and homogeneous, and thus essentially one in its nature, the light includes a plurality of constituents, or in other words is essentially three in its constitution, its constituent principles being the actinic, the luminiferous, and the calorific; and in glorious manifestation the light is one, and is the created, constituted, and ordained emblem of the tri-personal God? ? of whom it is said that ?God is light, and in him is no darkness at all ?( <620105>1 John 1:5). The actinic rays are in themselves invisible; only as the luminiferous manifest them, are they seen; only as the calorific accompany them, are they felt.
Joseph Cook: ?Sunlight, rainbow, heat ? one solar radiance; Father, Son, Holy Spirit, one God. As the rainbow shows what light is when unfolded, so Christ reveals the nature of God. As the rainbow is unraveled light, so Christ is unraveled God, and the Holy Spirit, figured by heat, is Christ?s continued life.? Ruder illustrations are those of Oom Paul Kruger: the fat, the wick, the flame, in the candle; and of Augustine: the root, trunk, branches, all of one wood, in the tree. In Geer?s illustration, mentioned above, from the three dimensions of space, we cannot demonstrate that there is not a fourth, but besides length, breadth, and thickness, we cannot conceive of its existence. As these three exhaust, so far as we know, all possible modes of material being, so we cannot conceive of any fourth person in the Godhead.
(b) From the constitution or processes of our own minds ? as the psychological unity of intellect, affection, and will (substantially held by Augustine); the logical unity of thesis, antithesis, and synthesis (Hegel); the metaphysical unity of subject, object, and subject-object (Melanchthon, Olshausen, Shedd).
Augustine: ?Mens meminit sui, intelligit se, diligit se; si hoc cernimus, Trinitatem cernimus.?? I exist, I am conscious, I will; I exist as conscious and willing. I am conscious of existing and willing, I will to exist and be conscious; and these three functions, though distinct, are inseparable and form one life, one mind, one essence? ?Amor autem alicujus amantis est, et amore aliquid amatur. Ecce tria sunt, amans, et quod amatur, et amor. Quid est ergo amor, nisi qu^dam vita duo aliqua copulans, vel copulare appetans, amantem scilicet et quod amatur.? Calvin speaks of Augustine?s view as ?a speculation far from solid.? But
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