in] The Triunity of Personality 95 



pendent members of communities, but they are never, 

 as far as we can judge, conscious of themselves as parts 

 of a community, with interests and duties that can only 

 be fulfilled in fellowship. They are not truly free. 



Let us now turn to the concept of the theologian. He 

 realises that God is a Person. For reasons which we 

 need not here recapitulate, he further recognises in the 

 Godhead a trinity. This trinity he hypostatises as 

 Father, Son, and Holy Spirit. The Father wills and 

 creates ; but He loves too, and His creation is an ordered 

 whole, manifesting reason. The Son is the Divine 

 Reason, and mediates the Father's activity as the Word 

 begotten of the Father. He creates and loves, and in 

 these activities will and emotion play their part. 



The Holy Spirit is the Indwelling and Guiding Prin- 

 ciple of Unity, the Essential Love of God, proceeding 

 from the Father and the Son ; by Whom is freedom, and 

 through Whom man comes freely to know God. And 

 freedom involves knowledge and will. 



Thus each Person of the Godhead is not merely a mode 

 or aspect but has all the three essentials of a complete 

 Personality. 



Now when we think of what we have said of the 

 nature of human personality, we remember that here 

 too we found will, involving intellect and emotion; 

 intellect, involving will and emotion; and emotion, in- 

 volving will and intellect. Further, in an earlier chap- 

 ter, we saw that man is himself creative, mediating and 

 freely indwelling is himself father, son, and spirit. 

 However we regard personality we find it triune. 



Clearly, our next task is to find the relation between 

 the conation, cognition and affection of the psycholo- 

 gist ; the will, intellect, and emotion of the philosopher; 

 and the wider concepts of fatherhood, sonship and 

 spirithood; before we can relate all these to the theo- 

 logian's doctrine, and arrive at our final issue the 



