That is the exposition with the greatest possible precision! I read farther down:
“Examining more closely this doctrine of the Orthodox Church about the Most Holy Trinity, we cannot help observing that it is composed of three propositions: one general and two particular, which directly result from the general and disclose it through themselves.
“The general proposition is in God, one in substance, three persons or hypostases: the Father, the Son, and the Holy Ghost. The particular propositions: the first,—as it is one in essence, so three persons in God are equal to each other and uni-existent; and the Father is God, and the Son is God, and the Holy Ghost is God, not three gods, but one God. The second: however, as three persons they are different among themselves by their personal attributes: the Father is not born from any one; the Son is born from the Father; the Holy Ghost proceeds from the Father.” (p. 159.)
I have not left out anything, hoping all the time to find an explanation, and what? The author not only does not find it necessary to explain what is said here, but, looking attentively at it, he finds here, too, subdivisions, and he proceeds. (p. 161.)
As I get no definition not only of the persons of the Trinity, but even of the word “person,” though there is an unnecessarily detailed statement about the essence and the attributes of God, I involuntarily begin to suspect that the author and the church have no definition of this word, and so speak themselves not knowing what. My suspicion is confirmed by the following article. As always, after the exposition of an unintelligible dogma there follows the exposition of the dispute, which has led to this exposition. And here it says:
“That God is one in substance and trine in persons, has unchangeably been professed by the holy church
