In the life of Jesus, religion reached a new and distinct stage of development. It was in Him that the essential _oneness_ of Deity and humanity first became clearly manifest. To the friends of Jesus, God was no longer a disembodied spirit. The Christian's God is clearly the God of Israel, but He is the God of Israel become human and visible. The world has been slow to grasp the meaning of Christ's life and teachings. To maintain the uniqueness of Jesus, it has denied the universality of the truth which He proclaimed: namely, the organic and moral oneness of God and man. If the union of God and man as realized in Jesus was so beautiful, a similar union between God and all men would be equally beautiful. That God desires such a union with all His children there can be no doubt; and that He is inspiring His disciples with the glorious hope of its accomplishment is equally certain. Yet for the present, even the most devoted followers have not nearly attained unto the fulness of the stature of Jesus; but some glad day they shall be wholly like Him whose image they already unmistakably bear. This is the Christian's noblest hope. If God has ever united His personality with that of even one man, then there is a way of doing it. And if there is a way, what finer goal is possible, than that such a union between God and every man be consummated? Really, that is what the Christian Religion is about. Not only may God and every man be similarly united, but the sin of man alone can prevent such a union from taking place. If there were no sin or rebellion in a man's heart, he would instantly become a God-man on the plane of his present human development; and as he "Advanced in wisdom and stature, and in favor with God and men," he would be a God-man on a higher level. If the human side of the Christ has continued thus to grow for more than nineteen hundred years, on what altitudes of knowledge He is a God-man by this time, we can but faintly surmise. And with the possibility of a complete purging from sin, and the possibility of an infinite growth in wisdom, we, too, may yet be God-men on what would now seem to us dizzying heights; we shall ever be attaining "Unto the measure of the stature of the fulness of Christ." No matter what one's conception of the trinity in God's personality may be, God is capable of uniting with every man in the same way that He united with the man Jesus. If we prefer to believe that God had an Eternal Son who came to clothe himself in a man, the problem of union would in nowise be changed. A Son-God, if He existed either in the Father or out of the Father, could not be less than a person, and the manner of uniting Himself with a man would be the same. My interest in the metaphysics of the trinity is that it gives us a firm grasp on the personality of God and the personality of man. I rest on the fact that the Personal God became incarnate and still seeks the souls of men for his dwelling-place.