ttle space to deal with the more really interesting
chapter on the "Ultimate Unity." It is not pretended that we can form
any conception of the precise nature of that unity, but merely that some
such unknown kind of unity is needed to deliver us from the antinomies
of thought. As we could never rise to the intrinsic conception of
personal unity from the consideration of some lower unity, material or
mechanical; so neither can we pass from the notion of personal to that
of superpersonal unity or being.

This is only a modern and Hegelian setting of the truth that "being" and
"unity" are said analogously and not univocally of God and creatures.
That there are grades of reality; that "substance is more real than
quality and subject is more real than substance," that "the most real of
all is the concrete totality, the all-inclusive universal"--the _Ens
determinatissimum_, is not a modern discovery, but a re-discovery. That
our own personality is the highest unity of which we have any proper
non-analogous notion; that it is the measure by which we spontaneously
try to explain to ourselves other unities, higher or lower, by means of
extensions or limitations; that our first impulse, prior to correction,
is to conceive everything self-wise, be it super-human or infra-human,
is of course profoundly true; but for this reason to make "self" the
all-explaining and only category, to deny any higher order of reality
because we can have no definite conception of its precise nature, is the
narrowness which has brought Idealism into such difficulties. It is
probably in his notion of Divine personality that Mr. D'Arcy comes most
in conflict with the technicalities of later schools. If, as he says,
modern theology oscillates between the poles of Sabellianism and
Tritheism, he himself inclines to the latter pole. Father de Regnon,
S.J., in his work on the Trinity, shows that the Greek Fathers and the
Latin viewed the problem from opposite ends. "How three can be one," was
the problem with the former; "How one can be three," with the latter.
These inclined to an emptier, those to a fuller notion of personality.
Mr. D'Arcy's Trinitarianism is decidedly more Greek than Latin. The more
"content" he gives to Divine personality, the more he is in-danger of
denying identity of nature and operation; as appears later.

Plainly, the word "person," however analogously applied to God, must
contain something of what we mean when we call ourselves "per