  Whenever he discusses the Trinity, William associates the Father with power, the Son with wisdom and the Holy Spirit with love. But this metaphor is not intended to help us toward rational understanding of the Trinity, or to provide a clear delineation of properties of the three ersons in any way that would allow an explanation of their relations and differences. William argues that there is nothing like the Trinity in the created world and so there is nothing the human mind is able to comprehend that could be used as an analogue for explaining the fundamental relation of the Trinity, three persons irreducibly present in one substance: "I do not see by what quality I would be able to explain this, since nothing similar can be found in the nature of any thing" (Sen 236.86). William rejects Augustine's metaphors of the sun and sunshine and the mind and reason. Sunshine is an accident of the air and is no part of the substance of the sun. Likewise, reason is a power of the mind and not its substance (Sen 236.101). William also explains that neither of his theories of universals can be applied to explain the sameness and difference of the divine persons. Material essence realism would imply that the persons in the Godhead are accidentally individuated, and this is unacceptable. The indifference theory would require the non-identity of three separate substances, which is also contrary to the teaching of the faith. What is William's ultimate conclusion?  "Because no likeness &lt;to any created thing&gt; could be described, the Trinity must be defended by faith alone" (Sen 236.91).