But if God knows our knowing, and feels our feeling, not merely by a similitude but in itself, it is not because He is transcendent and "personal," as we understand the word, because He is immanent and "superpersonal," whatever that may mean. But it is just because revelation tells us that in God there are three selves or Egos, for each of whom the experience (i.e., the thought, love, and action) of the other two exists, not merely similar, but one and the same--the same thinking, loving, and doing, no less than the same thought, love, and deed--that we can believe in the possibility of our personal separateness being at once preserved and overcome in that mysterious unity. That God is love; and that love, which as an affection, produces an affective unity between separate persons, can as the subsistent and primal unity produce a substantial and ineffable union of which the other is a shadow, is a view towards which revelation points. That the mere affection of love, the moral union of wills, is an insufficient unification of personalities is implied by the fact that love always tends to some sort of real union and communication; and still more, that it springs from a sense of inexplicable identity. It is almost a crime in criticism to deal with such a multitude of deep problems in so brief and hasty an essay. But if we have roughly indicated the main outlines of the author's position, we shall have done as much as can be reasonably expected of us; though it is with great reluctance that we pass over many points, and even whole chapters, bristling with interest.