We repeat, that this view is an Orthodox view of the Trinity, according to the teaching of the greatest fathers of the Church. If we suppose that the Deity has made, and is evermore making, three distinct and independent revelations of himself,—each revelation giving a different view of the divine Being, each revelation showing God to man under a different aspect,—then each of these is a personal manifestation. Each reveals God as a Person. If we see God, for example, in nature, we see him not merely as a power, a supreme cause, but also a living Person, who creates evermore out of a fulness of divine wisdom and love. God in nature is, then, a Person. Again: if God reveals himself in Christ, it is not as abstract truth or as doctrinal statement. But we see God himself, the personal God, the Father and Friend, the redeeming grace, the God who loved us before the foundation of the world, approaching us in Christ to reconcile us and save us. It is a God who “so loved the world” that we see in Christ, therefore, a Person. And so the Spirit, which speaks in the human conscience and human heart, is not a mere influence, or rapture, or movement, but is one who communes with us; one who talks with us; one who comforts us; one who hears and answers us; therefore a Person. If, then, there is no antecedent objection to this form of the Trinity as a threefold manifestation of the divine Being, we have only to ask, Is it _true_ as a matter of fact? Has such a threefold manifestation of God actually taken place? We reply, that it is so. According to Scripture, observation, and experience, we find such to be the fact. Scripture shows us God, the Father, as the source of all being, the fountain and end of all things; from whom all things have come, and to whom all things tend. As the Creator, he reveals himself in nature and providence (as the apostle Paul declares), “being understood by the things that are made,” and “not leaving himself without a witness.”