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God in taking a visible envelope showed his consubstantial union with it." "With nature oh! oh!" "By His decease He bore testimony to the essence of death; therefore, death was in Him, made and makes part of God." The ecclesiastic frowned. "No blasphemies! it was for the salvation of the human race that He endured sufferings." "Error!
The crown glittered in the darkness. "And so may the Father and the Son, and the Holy Spirit, the all-holy, consubstantial and life-giving Trinity, one God-head, and one Kingdom, bless you, and grant you length of days, . . . prosperity of life and faith: and fill you with all abundance of earthly good things, and make you worthy to obtain the blessings of the promise: through the prayers of the holy Birth-giver of God, and of all the saints.
Nor is it a caprice, that is, motiveless volition, or will as a motor. In this sense, the “will of God” is no good reason for an occurrence. Nor is it fate, or physical necessity. This is denying there is any explanation to give. The reason can only be satisfied with an aliment consubstantial with itself. Nothing material like cause, nor anything incomprehensible like caprice, meets its demands.
Darwinian biology made man consubstantial with the animal kingdom; Spinoza's metaphysics makes man's body consubstantial with the infinite attribute of extension or matter, and his mind consubstantial with the infinite attribute of thought which is the mind of Nature or God.
To absorb the Eternal Love, to feed on the Life of the World, to make oneself consubstantial therewith, these passionate joys of poor mediæval humanity are such as we should contemplate with sympathy only and respect, even when the miracle is conceived and felt in the grossest, least spiritual manner.
'There is great silence in Scripture of precepts or patterns of prayer and praise to the Holy Spirit. 'Therefore, he thinks, 'we should not bind it on our own consciences or on others as a piece of necessary worship, but rather practise it occasionally as prudence and expediency may require. On the famous question of the Homoousion, he thinks 'it is hard to suppose that the eternal generation of the Son of God as a distinct person, yet co-equal and consubstantial or of the same essence with the Father, should be made a fundamental article of faith in the dawn of the Gospel. He is persuaded therefore 'that faith in Him as a divine Messiah or all-sufficient and appointed Saviour is the thing required in those very texts where He is called the Son of God and proposed as such for the object of our belief; and that a belief of the natural and eternal and consubstantial sonship of Christ to God as Father was not made the necessary term or requisite of salvation; neither can he 'find it asserted or revealed with so much evidence in any part of the Word of God as is necessary to make it a fundamental article of faith. And once more, on the Personality of the Holy Ghost, he writes: 'The general and constant language of Scripture speaks of the Holy Ghost as a power or medium of divine operation. Some places may speak of him as personal, but 'it was the frequent custom of Jews and Oriental nations to speak of powers and qualities under personal characters. He can find 'no plain and express instance in Holy Scripture of a doxology directly and distinctly addressed to the Holy Spirit, and he thinks the reason of this may be 'perhaps because he is only personalised by idioms of speech.
But the more fashionable saints of the Arian times, the intrepid Athanasius, the learned Gregory Nazianzen, and the other pillars of the church, who supported with ability and success the Nicene doctrine, appeared to consider the expression of substance as if it had been synonymous with that of nature; and they ventured to illustrate their meaning, by affirming that three men, as they belong to the same common species, are consubstantial, or homoousian to each other.
As there are four atoms in each one, so there are four earths, four globes, consubstantial, one for each of the four elements, and in touch with it. One is formed of prakritic atoms the globe we know; another, of the ether forming their envelopes; another, of the prana envelopes of ether, and a fourth of the manasa around the pranic atom. They are not "skins"; they are consubstantial.
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