philosophy die, their ghosts take up their abode in Oxford. But if I see a ghost sitting in a chair and then sit down boldly in the chair, the ghost will take offence and go away. Hegel?s doctrine of God as the only begotten Son is translated in the Journ. Spec. Philos., 15:395-404.
The most satisfactory exposition of the analogy of subject, object, and subject-object is to be found in Shedd, History of Doctrine, 1:365, note 2. See also Olshausen on <430101>John 1:1; H. N. Day, Doctrine of Trinity in Light of Recent Psychology, in Princeton Rev., Sept. 1882:156-179: Morris, Philosophy and Christianity, 122-163. Moberly, Atonement and Personality, 174, has a similar analogy:1. A man?s invisible self; 2. the visible expression of himself in a picture or poem; 3. the response of this picture or poem to himself. The analogy of the family is held to be even better, because no man?s personality is complete in itself; husband, wife, and child are all needed to make perfect unity. Allen, Jonathan Edwards, 372, says that in the early church the Trinity was a doctrine of reason; in the Middle Ages it was a mystery; in the 18th century it was a meaningless or irrational dogma; again in the 19th century it becomes a doctrine of the reason, a truth essential to the nature of God. To Allen?s characterization of the stages in the history of the doctrine we would add that even in our day we cannot say that a complete exposition of the Trinity is possible. Trinity is a unique fact, different aspects of which may be illustrated, while, as a whole, it has no analogies. The most we can say is that human nature, in its processes and powers, Points towards something higher than itself, and that Trinity in God is needed in order to constitute that perfection of being which man seeks as an object of love, worship and service.
No one of these furnishes any proper analogue of the Trinity, since in no one of them is there found the essential element of tri-personality. Such illustrations may sometimes be used to disarm objection, but they furnish no positive explanation of the mystery of the Trinity, and, unless carefully guarded, may lead to grievous error.
2. The Doctrine of the Trinity is not self-contradictory.
This it would be, only if it declared God to be three in the same numerical sense in which he is said to he one. This we do not assert. We assert simply that the same God who is one with respect to his essence is three with respect to the internal distinctions of that essence, or with respect to the modes of his being. The possibility of this cannot be denied, except by assuming that the human mind is in all respects the measure of the divine.
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