Of God as Father Hilary has little that is new to say. He is called Father in Scripture; therefore He is Father and necessarily has a Son. And conversely the fact that Scripture speaks of God the Son is proof of the fatherhood. In fact, the name ‘Son’ contains a revelation so necessary for the times that it has practically banished that of ‘the Word,’ which we should have expected Hilary, as a disciple of Origen, to employ by preference Deus Verbumoften; Verbum alone rarely, if ever. Dorner with his iteration of ‘Logos,’ gives an altogether false impression of Hilary’s vocabulary.. But since faith in the Father alone is insufficient for salvation Trin. i. 17 and often., and is, indeed, not only insufficient but actually false, because it denies His fatherhood in ignoring the consubstantial Son, Hilary’s attention is concentrated upon the relation between these two Persons. This relation is one of eternal mutual indwelling, or ‘perichoresis,’ as it has been called, rendered possible by Their oneness of nature and by the infinity of Both. The thought is worked out from such passages as Isaiah xlv. 14, St. John xiv. 11, with great cogency and completeness, yet always with due stress laid on the incapacity of man to comprehend its immensity. Hilary advances from this scriptural position to the profound conception of the divine self-consciousness as consisting in Their mutual recognition. Each sees Himself in His perfect image, which must be coeternal with Himself. In Hilary this is only a hint, one of the many thoughts which the urgency of the conflict with Arianism forbade him to expand. But Dorner justly sees in it ‘a kind of speculative construction of the doctrine of the Trinity, out of the idea of the divine self-consciousness Doctrine of the Person of Christ, I. ii. p. 302, English translation. The passages to which he refers are Comm. in Matt. xi. 12; Tr. in Ps. xci. 6; Trin. ii. 3, ix. 69. There is a good, though brief, statement of this view in Mason’s Faith of the Gospel, p. 56..’