The religion of Logos and Sophia : from the writings of Dimitrije Mitrinović on Christianity

has known its own truth and the truth of all existence, the world of nature included, the material world included.’

This is no belief about the past only; it is also, and essentially, for the present and future. But again we have to beware of becoming stuck in one of two over-simplified and comfortable ideas: the one that we only have to worship and believe in Jesus Christ as a Divine Cosmic Being, who became man and thus saved mankind; the other the easy humanism, which heaves a sigh of relief at being rid of mystery and decides that Jesus was only a man, and that to call him divine only means that he was an extra good and wise man. Neither of these two views alone gives any guidance or meaning to mankind or to his future life; neither is worthy of the highest intuitions of mankind about itself and its own life goal as portrayed in works of genius from earliest times to the present. But from the two together, if we are able to bear the tension of holding them both in our minds, we may approach a deeper truth.

“Mankind is in search of its own centre. A man is and must be this point and this force. From History it is ascertainable that the Founder of Christianity must have been the Christ of the Race; from pan-human intuition it can be ascertained that He indeed has been what He ought to have been. The incarnation of the Idea of Man in the evolution of the human kingdom is and appears to be Jesus of Nazareth. But Jesus of Nazareth is only central and only technically the unique theophany and anthropotheosis. Of the holy three-foldness of God, man himself, every man, through Universal Humanity, is the Second Person—every man, not by his organism, but by the fact of his being self-conscious; for the message of the Christian Dispensation to the Earth is Personality, Filioque. Every man is a Son and is himself the Universal Man and the Universal Humanity sub specie aeternitatis. Every son of man is truly and entirely the Anthropos himself; but only one son of the earth and heaven can be the Universal Man in the temporal or historic aspect of humanity.’

A word of explanation is needed about the reference to the doctrine of Filioque. Mitrinovi¢ firmly maintained this doctrine of the Roman Catholic Church and even used Filioque as a pseudonym in some of his writings. It is that the Holy Spirit

13