Outward nature reflects God?s light and has Christ in it ? why not universal humanity?? Moberly, Atonement and Personality, 136, 202, speaks of ? 1. God, the Eternal, the Infinite, in his infinity, as himself;

2. God, as self-expressed within the nature and faculties of man ? body, soul, and spirit ? the consummation and interpretation and revelation of what true manhood means and is, in its very truth, in its relation to God;

3. God, as Spirit of Beauty and Holiness, which are himself present in things created, animate and inanimate, and constituting in them their divine response to God; constituting above all in created personalities the full reality of their personal response.

Or again:

1. What a man is invisibly in himself;

2 . his outward material projection or expression as body; and

3. the response which that which he is through his bodily utterance or operation makes to him, as the true echo or expression of himself.? Moberly seeks thus to find in man?s nature an analogy to the inner processes of the divine.


1. The mode of this triune existence is inscrutable.

It is inscrutable because there are no analogies to it in our finite experience. For this reason all attempts are vain adequately to represent it:

(a) Front inanimate things ? as the fountain, the stream, and the rivulet trickling from it (Athanasius); the cloud, the rain, and the rising mist (Boardman); color, shape, and size (F. W. Robertson); the actinic, luminiferous, and calorific principles in the ray of light (Solar Hieroglyphics, 34).

Luther: ?When logic objects to this doctrine that it does not square with her rules, we must say: ?Mulier taceat in ecclesia.?? Luther called the Trinity a flower, in which might be distinguished its form, its fragrance, and its medicinal efficacy; see Dorner, Gesch. Prot. Theol., 189. In Bap.

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