Trinity In Unity Supported By Analogies In Man And Nature. -- By: Henry Hayman

Journal: Bibliotheca Sacra
Volume: BSAC 042:167 (Jul 1885)
Article: Trinity In Unity Supported By Analogies In Man And Nature.
Author: Henry Hayman


Trinity In Unity Supported By Analogies In Man And Nature.

Henry Hayman

Space and time being the conditions of our minds, let us consider under what forms they present themselves. We find in space three dimensions and can conceive of no more and no fewer. These are popularly called “length, breadth, and thickness,” but it matters not by what names they are known. All that we call body, i. e., the forms of finite things under which space is familiar to us, must have these three dimensions; and when the notion that space is infinite, or that infinity is ultimately inseparable from the notion of it, presents itself to our minds, these three dimensions remain unaltered. And yet the notion of space is properly one. We cannot get rid of the essential unity in the notion of space anymore than we can of the three dimensions of it. These, again, are not parts of space, for in every part of space, however small or large, we find them inherent still. Thus we have an analogy in favor of Trinity in Unity drawn from the inseparable conditions of thought.

In time we find similarly inherent the notions of past, present, and future. We are conscious that these are at every moment distinct from one another and that the distinction is real. While we are thinking of them the moment which was future when we began to think becomes present and is again past. It may of course be urged that time is only an abstract form of the duration of concrete events or of the succession of states of consciousness, and has in itself no reality. But whether regarded in reference to objective events or to subjective states of consciousness, this notion of time is inseparable from our minds, and so in the attribution of infinity to that notion, if we dwell upon and pursue it, and so likewise is the distinction of past, present, and future. And yet we cannot but be conscious that duration is properly one, and that successive states of consciousness are not separated but continuous, unless so far as separated by intervals of sleep. But again, past, present, and future are not parts of duration, for in every part of dura-

tion, however large or small, on which we fix our thoughts we find them inherent still. The notions at once assert their own distinctness and have an inherent unity. Here then again we have an analogy in favor of Trinity in Unity drawn from the unalterable conditions of thought.

These considerations are confirmed by others drawn from conscious existence and sensible experience. Sensible impressions are primary factors of consciousness. The senses, as popularly understood, are five, but scientific research into the nervous system shows taste and smell to be really only modifications of the sense of...

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