nion of a man and a woman, but rather the personality of marriage proceeds from the one flesh which is established from the union of two separate personality.
Here in the reflection of the nature of the Trinity is the institution of marriage is the key to the definition of masculinity and femininity. The image of God could not be fully reflected without the elements of rule, submission and union.
Source: Mere Christianity, C.S. Lewis
An ordinary simple Christian kneels down to say his prayers. He is trying to get into touch with God. But if he is a Christian he knows that is prompting him to pray is also God: God, so to speak, inside him. But he also knows that all his real knowledge of God comes through Christ, the Man who was God – that Christ is standing beside him, helping him to pray, praying for him. You see what is happening. God is the thing to which he is praying – the goal he is trying to reach. God is also the thing inside him which is pushing him on – the motive power. God is also the road or bridge along which he is being pushed to that goal. So that the whole threefold life of the three-personal Being is actually going on in that ordinary little bedroom where an ordinary man is saying his prayers. The man is being caught up into the higher kinds of life – what I called Zoe or spiritual life: he is being pulled into God, by God, while still remaining himself.
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All sorts of people are fond of repeating the Christian statement that ‘God is love’. But they seem not to notice that the words ‘God is love’ have no real meaning unless God contains at least two Persons. Love is something that one person has for another person. If God was a single person, then before the world was made, He was not love. Of course, what these people mean when they say that God is love is often
And that, by the way, is perhaps the most difference between Christianity and all other religions: that in Christianity God is not static thing – not even a person – but a dynamic, pulsating activity, a life, almost a kind of drama. Almost, if you would not think me irreverent, a kind of dance. The union between the Father and the Son is such a live concrete thing that this union itself is also a Person. I know this is almost inconceivable, but look at it thus. You know that among human beings, when they get together in a family, or a family, or club, or trade union, people talk about the ‘spirit’ of that family, or club, or trade union. They talk about its ‘spirit’ really develop particular ways of talking and behaving which they would not have if they were apart. It is as if a sort of communal personality came into existence. Of course, it is not a real person: it is only rather like a person. But that is just one of the differences between God and us. What grows out of the joint life of the Father and Son is a real Person, is in fact the Third of the three Persons who are God.
This third Person is called, in technical language, the Holy Ghost or the 'spirit' of God. Do not be worried or surprised if you find it (or Him) rather vaguer or more shadowy in your mind than the other two. I think there is a reason why that must be so. In the Christian life you are not usually looking at Him. He is always acting through you. If you think of the Father as something 'out there,' in front of you, and of the Son as someone standing at your side, helping you to pray, trying to turn you into another son, then you have to think of the third Person as something inside you, or behind you. Perhaps some people might find it easier to begin with the third Person and work backwards. God is love, and that love works through men-especially through the whole community of Christians. But this spirit of love is, from all eternity, a love going on between the Father and the Son.
Source: Mere Christianity, C.S. Lewis
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