TRINITY. DOCTRINE OF TUE (ante), as a doctrine has reference only to the fact as revealed; while theories respecting it are attempts to state the mode, which is unreveLled and unknown. A man may have faith in the doctrine without attempting to form any theory concerning it; his faith may rest on evidence appropriate and sufficient for the fact, while his theory may appear to other minds irrational or inconsistent with faith; his faith may be steadfast, while his theoretical views may change with his years, studies, and associations with other minds. Prof. Edwards A. Park writes thus, in Bibliotheca Sacra, April. 1881: "A theologian may adopt the following definition of the TA; ity: The Father is God; the Son is God; the Holy Spirit is God; the three are distinct from each other by a necessity of their very substance; neither is God without the others; and there is only one God. Here is the doctrine, stated without using teehnical It rms. A theory of the doctrine is, that God is only one person in the psychological sense of that word, but exists in three distinct modes—ontological and necessary modes of sub sistence, and not modes (If mere action or manifestation. The first of these modes is the ground on which it is distinctively proper for him to perform one class of official acts; the second is the ground on which it is distinctively proper for hint to perform mother class of official acts: the third is the ground on which it is distinctively proper for him to perform a still different class. As each erode is distinct from the other two, each is called a distinction. As each is the ontological basis of a distinct property. each is called a subsistence, an hypostasis. As each is the ontological basis on which personal acts ulti mately depend, each is called a person in a technical, not in the philosophical ser se of the word. Ascach of these modes is relative to the other two. each is called an internal
relation. God i; said to exist in the three modes, distinctions, persons, relations; and the three are sal I to exist in him; and the three are said to be, as well as to be in, the one God. On this theory the different z57ro6ra6ei5 have only one consciousness, one will, one set of attributes; the unity hieing plain, the triality being mysterious. A different theory is thlt the three divine Persons have each a distinct consciousness. a distinct will, a distinct set of attributes; the unity being mysterious and the triality plain. A modifi cation of this theory is that the Godhead consists of three minds, each one of which has a consciousness of the other two. and is thus one with them. A not uncommon theory is that the infinite timid differentiates itself from itself, and then unites itself with itself; the subject projecting itself into an object of consciousness is the first Hypostasis: the object being known by the subject is the second FIypostasis; the knowledge identifying the object with the subject, or the love uniting the two. is the third Hypostasis. This general proposition in diversified forms lies at the basis of theories which do not exhibit it on the surface. In the earlier period of his life Mehmehthon said: ' These mysteries .(the doctrines of God, the Trinity, the person of Christ) are better reverenced than inquired into.' At a later period he defined the Trinity as the eternal necessary pro cess of the divine self-consciousness, in which God, whose thoughts are realities, eter nally sets himself over against himself, but also again unites with himself.'"