After much study, the Church Fathers arrived at the conclusion that God was somehow Three in One, a sort of society within Himself,--and they were right. For without something like a social experience in one's self, it is impossible to be a person at all. This is equally true of God or man. To be a person one must know himself, and this he could not do if he were not able to keep company with himself. The pen with which I am writing is not a person because it has no capacity for self-communion. But because I hold _fellowship_ with myself I am a person. Since every human being keeps company with himself more than he does with all other persons put together, may God have mercy on him if he is bad company, if he is not safe to be left alone with himself. A tree may stand alone in infinite solitude, companionless; but for better, for worse, a man must forever remain in his own company, hearing praise or condemnation from his own heart. How is this possible, unless there is something in a man's individual experience that resembles society? In self-knowledge, as in all knowledge, there are the _knower_ and the _known_. When we commune with ourselves we are, at the same moment, the subject and the object of our own experience. The self that sees may fittingly be called the father of our personality, and with equal propriety the self that we see may be called the begotten of our personality. Thus something resembling father and son is experienced in our first step toward self-knowledge. Whether the capacity to be our own subject and object amounts to much or little, it was this that the Fathers saw and rightly attributed to God. Furthermore, there is yet another step to be taken in the act of coming to true self-knowledge. By what power does one determine that the person with whom he communes is himself? There is something in our experience resembling a third person, one who recognizes both subject and object and bears witness that they are one. The reader may say, "I can see the first and the second, but I cannot see the third." The self that sees the first and the second is the third. This power by which we complete the unity of our being is by no means trivial, as some may think. There are abnormal personalities who successfully achieve the subjective and objective in their experience and keep up an abnormal communion with themselves from morning till night, who cannot witness true. So they insist that they are "General Jacksons" or "Jesus Christs" or great "railroad magnates." Their personalities have broken down, not because they lack self-consciousness, but because they lack the power of coming to unity. A perfectly sane person, therefore, is subject, object, and witnesser all in one. If God were not this kind of trinity He would not be a person at all.