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multiple consciousness may be induced in the same nervous organism. In insanity there is a secondary consciousness at war with that which normally dominates.? Schurman, Belief in God, 26, 161 ? ?The infinite Spirit may include the finite, as the idea of a single organism embraces within a single life a plurality of members and functions? all souls are parts or functions of the eternal life of God, who is above all, and through all, and in all, and in whom we live, and move, and have our being.? We would draw the conclusion that, as in the body and soul of man, both as an individual and as a race, there is diversity in unity, so in the God in whose image man is made, there is diversity in unity, and a triple consciousness and will are consistent with, and even find their perfection in, a single essence.

By the personality of God we mean more than we mean when we speak of the personality of the Son and the personality of the Spirit. The personality of the Godhead is distinct and separate from all others, and is, in this respect, like that of man. Hence Shedd, Dogmatic Theology, 1:394, says ?it is preferable to speak of the personality of the essence rather than of the person of the essence; because the essence is not one person, but three persons. The divine essence cannot be at once three persons and one person, if ?person? is employed in one signification; but it can be at once three persons and one personal Being.? While we speak of the one God as having a personality in which there arc three persons, we would not call this personality a super-personality, if this latter term is intended to intimate that God?s personality is less than the personality of man. The personality of the Godhead is inclusive rather than exclusive.

With this qualification we may assent to the words of D?Arcy, Idealism and Theology, 93, 94, 218, 230, 254 ? ?The innermost truth of things, God, must be conceived as personal; but the ultimate Unity, which is his, must be believed to be super-personal. It is a unity of persons, not a personal unity. For us personality is the ultimate form of unity. It is not so in him. For in him all persons live and move and have their being? God is personal and also super-personal. In him there is a transcendent unity that can embrace a personal multiplicity? there is in God an ultimate super-personal unity in which all persons are one ? [all human persons and the three divine persons]. Substance is more real than quality and subject is more real than substance. The most real of all is the concrete totality, the all-inclusive Universal? What human love strives to accomplish ? the overcoming of the opposition of person to person ? is perfectly attained in the divine Unity? The presupposition on which philosophy is driven back ? [that persons have an underlying ground of

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