The distinction drawn by Dr. W. N. Clarke,[111] between the doctrine of the biblical Trinity and the doctrine of the Triunity, I count of decided value; but after one has made the distinction, one may doubt the value of the contribution made by the doctrine of the Triunity. The really immanent relations of the Godhead are necessarily hidden from us, and are, also, so far as the writer can see, without ethical or religious significance for us, except in the way of possible injury through substituting some supposed altogether mysterious and incomprehensibly sacred, for the well-known and truly sacred shown in the ethical relations of common life. The doctrine of the Triunity seems to have been originally intended to enable the church to hold the divinity of Christ. If we now get at that and hold that from quite a different point of view, the older way becomes less essential. We must, indeed, keep the ancient treasure, but we need not keep it in the same ancient chest. None of us--not the most orthodox--really find the _reasons_ for holding the divinity of Christ in the doctrine of the Triunity. It is interesting to observe how widely separated from the doctrine of the Triunity are the considerations which really move men to faith in the divinity of Christ. That doctrine is, at the very most, only our philosophical supplement intended to bring that, which on other grounds we have come to believe, into unity with our thought of God. But, at least, we must so conceive the divinity of Christ, as not to get two or three Gods. And a "Social Trinity" does not seem to me to avoid that, except in terms. However, therefore, we are to solve our problem, we are not to take _that_ way out. What Dr. Clarke calls the biblical doctrine of the Trinity, on the other hand, seems to me to contain the very heart of Christianity, whatever philosophical theory we put beneath it; and it became, therefore, as expressed in the baptismal and benediction formulas, the great daily confession of the church, since it strongly expresses that of which we have been speaking,--the living love of God, a life of absolutely self-giving love, of eternal ministry.