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

proceeds from the Father and the Son equally, and not as the Eastern Church maintains from the Father through the Son, putting the Son in a subordinate position. The Holy Spirit is thus a synthesis. The synthesis and co-equality of God and Man, Creator and Logos, Unconscious and Conscious. It would save much muddled thinking about God if those who speculated on this notion would realise that the God of Christianity is Triune, not just one Being. The title of this lecture ‘The Religion of Logos and Sophia’ was a phrase used by Mitrinovié to describe Christianity. It is particularly appropriate for the present day, because when many people talk about God they so often only mean God the Father and forget the Second Person of the Trinity, and still more the Third Person, the Holy Spirit. They forget that the God of Christianity is all three Persons together as One Godhead and not only one Person alone.

‘The essentials of Christianity are contained in a more or less cryptic but still intellectual form in the doctrine of the Trinity, which asserts, not as a theory or a wish, but as an immanent as well as transcendent fact of nature, the equal and independent, yet interdependent functions of the three Persons, of whom Man is the Second Person, and the finite and measurable Universe, not in its frame and order, but in its materiality and objectivity, is the third Person. It is the concept of the world as one and yet three; of the human spirit as simultaneously and equally requiring the recognition of God, Man and the Universe; of Man as the Son and not the servant, still less the antithesis of God; of Man as the consciousness of God, with God the Father as the unconscious of Man. For the Son was to become by his Promethean act the individual consciousness of God. The first-born’s divinity was to lie in the fact that he had created himself.

‘No doubt to people whose mentality is still inveterately orientated towards the all-powerful Impersonal Unconscious, the necessary assertion of his divinity by the self-created Son is a stumbling block, a rock of offence. That Man in the person or power of the Son should declare himself to be divinely omnipotent with the Father; that he should announce himself as the “Saviour of God’’, God’s consciousness, and as indispensable to the Father as the Father is to the Son may sound like blasphemy in some ears, but such is the message of Christianity. It is Man’s

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