degradation.? John Caird, Fund. Ideas of Christianity, 92 ? ?In the Vedas the various individual divinities are separated by no hard and fast distinction from each other. They are only names for one indivisible whole, of which the particular divinity invoked at any one time is the type or representative. There is a latent recognition of a unity beneath all the multiplicity of the objects of adoration. The personal or anthropomorphic element is never employed as it is in the Greek and Roman mythology. The personality ascribed to Mitra, Varuna, Indra or Agni is scarcely more real than our modern smiling heaven or whispering breeze or sullen moaning restless sea. ?There is but one,? they say, ?though the poets call him by different names.? The all-embracing heaven, mighty nature, is the reality behind each of these partial manifestations. The pantheistic element, which was implicit in the Vedic phase of Indian religion becomes explicit in Brahmanism, and in particular in the so-called Indian systems of philosophy and in the great Indian epic poems. They seek to find in the flux and variety of things the permanent underlying essence. That is Brahms. So Spinoza sought rest in the one eternal substance and he wished to look at all things ?under the form of eternity.? All things and beings are forms of one whole, of the infinite substance which we call God.? See also L. L. Paine, Ethnic Trinities.
The groping of the heathen religions after a trinity in God, together with their inability to construct a consistent scheme of it, are evidence of a rational want in human nature which only the Christian doctrine is able to supply. This power to satisfy the inmost needs of the believer is proof of its truth. We close our treatment with the words of Jeremy Taylor: ?He who goes about to speak of the mystery of the Trinity and does it by words and names of man?s invention, talking of essence and existences, hypo-stases and personalities, priority in co-equality, and unity in pluralities, may amuse himself and build a tabernacle in his head, and talk something ? he knows not what; but the renewed man, that feels the power of the Father, to whom the Son is become wisdom, sanctification and redemption, in whose heart the love of the Spirit of God is shed abroad ? this man, though he understands nothing of what is intelligible, yet he alone truly understands the Christian doctrine of the Trinity.?
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