But since He is called by the apostle not only the brightness of His glory, but also the express figure of His person or subsistence, it does not seem idle to inquire how there can be said to be another figure of that person besides the person of God Himself, whatever be the meaning of person and subsistence. Consider, then, whether the Son of God, seeing He is His Word and Wisdom, and alone knows the Father, and reveals Him to whom He will (i.e., to those who are capable of receiving His word and wisdom), may not, in regard of this very point of making God to be understood and acknowledged, be called the figure of His person and subsistence; that is, when that Wisdom, which desires to make known to others the means by which God is acknowledged and understood by them, describes Himself first of all, it may by so doing be called the express figure of the person of God. (Book I, Chapter 2, Part 8)

I could be described as having three aspects: You may have a physical encounter with me, you can have an intellectual exchange with me, or you might know me only through these writings.

Each aspect is authentic. Each is a meaningful expression of my person. None alone nor all together reflect my full person.

While each of these aspects are distinct - and distinguishing them can be helpful to both you and me - it would be a foolish reductionism to mistake these particular parts for the sum of the whole.