b) While theologians are unanimous in accepting the doctrine of the personal indwelling of the Holy Ghost in the just as clearly contained in Sacred Scripture and Tradition, they differ in explaining the manner in which He dwells in the soul. α) The great majority hold that the Holy Ghost can not dwell in the soul, as the human soul dwells in the body, _per modum informationis_, nor yet by a hypostatic union, as godhead and manhood dwell together in the Person of Christ; and that consequently His indwelling is objectively an indwelling of the whole Trinity, which is appropriated to the Third Person merely because the Holy Ghost is “hypostatic holiness” or “personal love.” This view is based on what is called “the fundamental law of the Trinity,” _viz._: “In God all things are one except where there is opposition of relation.”(1144) Sacred Scripture speaks of the personal indwelling of the Father and the Son as well as of the Holy Ghost. Cfr. John XIV, 23: “If any one love me, he will keep my word, and my Father will love him, and we will come to him and will make our abode with him.”(1145) St. Athanasius concludes from these words that “the _energia_ of the Trinity is one.... Indeed when the Lord says: I and the Father will come, the Spirit also comes, to dwell in us in precisely the same manner in which the Son dwells in us.”(1146) And St. Augustine teaches: “Love, therefore, which is of God and is God, is properly the Holy Spirit, by whom the love of God is shed abroad in our hearts,—that love by which the whole Trinity dwells in us.”(1147) Accordingly, the personal indwelling of the Holy Ghost consists in the state of grace as bearing a special relation to the Third Person of the Trinity; the “higher nature” which sanctifying grace imparts to the soul is not an absolute but a relative form (σχέσις), by which the soul is mysteriously united with the Three Divine Persons and, by appropriation, with the Holy Ghost, thereby becoming a throne and temple of God. It is in this sense that the indwelling of the Holy Ghost in the soul is called the climax of justification.(1148) β) Other eminent theologians (Petavius, Passaglia, Schrader, Scheeben, Hurter, _et al._) regard the explanation just given as unsatisfactory. They contend that the Fathers, especially those of the East, conceived the indwelling of the Holy Ghost in the souls of the just, not as an indwelling (ἐνοίκησις) of the Trinity, appropriated to the Holy Ghost, but as a union (ἕνωσις) of the Holy Ghost Himself with the soul.(1149) This union, they say, is neither physical nor hypostatic, but an altogether unique and inexplicable relation by which the soul is morally, accidentally, and actively united to the person of the Holy Ghost.(1150)