1/7 When earlier today someone asked me how I would defend the claim that there is a distinction between God and the first member of the Trinity, I turned to Augustine to show that there is no such claim in classical trinitarianism. But then hours later by 'chance'

2/7 my reading in Maximus got to this: 'The whole is in the whole Father and the whole Father is in the whole of it; the whole is in the Son and the whole Son is in the whole of it. And the whole is in the Holy Spirit and the whole Holy Spirit is in the whole of it. The whole is

3/7 the Father and in the whole Father; and the whole Father is the whole of it. And the whole is the whole Son and the whole is in the whole Son and the whole Son is the whole of it, and the Son is in the whole of it. And the whole is the Holy Spirit and in the Holy Spirit and

4/7 the Holy Spirit is the whole of it and the whole Holy Spirit is in the whole of it. For neither is the Godhead partly in the Father nor is the Father partly God; nor is the Godhead partly in the Son nor the Son partly God; nor is the Godhead partly in the Holy Spirit nor the

5/7 Holy Spirit partly God. For neither is the Godhead divisible nor are Father, Son, and Holy Spirit imperfectly God. Rather the whole and complete Godhead is entirely in the entire Father and wholly complete it is entirely in the entire Son; and wholly complete it is entirely

6/7 in the entire Holy Spirit. For the whole Father is entirely in the whole Son and Holy Spirit, and the whole Son is entirely in the whole Father and Holy Spirit; and the whole Holy Spirit is entirely in the whole Father and Son. This is why there is only one God, Father, Son,

7/7 and Holy Spirit. For there is one and the same essence, power, and act of the Father and Son and Holy Spirit, and no one of them can exist or be conceived without the others.'
As Hilary said: 'what man cannot understand, God can be'. SDG.