God is Triune; He is a Trinity. The word “Trinity,” is composed of two words: tri (three), unity (one). God is the Infinite One (Exodus 3:14), Who has revealed Himself to us also as having a Logos (λόγος) and a Spirit.
God’s Logos is His Eternal Word, Reason, Power, Wisdom (1 Cor. 1:24), and Thought.
As Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression “I speak in my heart” for “I think”).
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God is not separate from His Logos and His Spirit; the Three are One (1 John 5:7). The Three are each identical to God’s Essence, though they are distinct from each other—not by substance, but by relation, in that one (Logos/Thought) comes forth from the other (God/Mind), and the other (Spirit/Essential Operation) is from both (Mind & Logos).
“But God being all Mind, and all Logos, both speaks exactly what He thinks, and thinks exactly what He speaks. For His thought is Logos, and Logos is Mind, and Mind comprehending all things is the Father Himself.”
St. Irenæus, Against Heresies, Book 2, Chapter 28
“For the Father acts by mind and thought; whilst the Son, who is in the Father’s mind and thought, gives effect and form to what He sees.”
Tertullian, Against Praxeas
The Three are United as One, and two (Logos, Spirit) are because of the one (God); and so we say that the “Son” (Logos) is begotten from the “Father” (Mind), and that the Spirit (Operation) proceeds from the Father. God naturally and essentially has one Thought in which all things are (His wisdom, power, etc.), and has one Act of thinking. He did not choose to think, but it is necessary that He “thinks” and “knows.”
For this analogy, the concepts of “knowing” and “thinking” are identical, for to “think” of something is to “know” something.
Here is a syllogism:
1.) God’s knowledge is Infinite; He knows all; there is not anything that He doesn’t know.
2.) God, knowing all, therefore knows His entire Self.
3.) Because God knows His entire Self, His entire Self is in His knowledge.
4.) God is therefore His Self and His Self Knowledge.
“So he, who has, as it were mental apprehension of the form of the Son, prints the express image of the Father’s hypostasis, beholding the latter in the former, not beholding in the reflection the unbegotten being of the Father (for thus there would be complete identity and no distinction), but gazing at the unbegotten beauty in the Begotten. Just as he who in a polished mirror beholds the reflection of the form as plain knowledge of the represented face, so he, who has knowledge of the Son, through his knowledge of the Son receives in his heart the express image of the Father’s Person. For all things that are the Father’s are beheld in the Son, and all things that are the Son’s are the Father’s; because the whole Son is in the Father and has all the Father in Himself. Thus the hypostasis of the Son becomes as it were form and face of the knowledge of the Father, and the hypostasis of the Father is known in the form of the Son, while the proper quality which is contemplated therein remains for the plain distinction of the hypostases.”
St. Basil, Letter 38
When one thinks of something, he knows an image in his mind. Because a man lacks knowledge, there is not a perfect mental image of the thing that he thinks about.
On the other hand, with God, because He does not lack, but knows all, His Self Knowledge is the exact image (Hebrews 1:3) of His Being. This is why Christ is called the “image” of the Father; the “Son” or Logos is merely the Perfect Image of God in His Mind; it is a second hypostasis (underlying reality) within God.
The Logos is not separate from God, but God is one with His Logos. One cannot separate His Thought from Him. If God did not have a thought, then He would not think. There cannot be a thought without a thinker, and neither can there be a thinker without something that he is thinking of; the two are one (John 10:30).