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

assumption of what had before only been God’s responsibility. All that had heretofore worked by instinct in the dark of the world’s unconsciousness was henceforth in the new race to be guided by intelligence and self-consciousness. Man was to declare himself the equal Son of God, and to enter upon the responsibilities as well as the privileges of one of the Persons of the Trinity.’

The various expressions of the Trinity which have been put forward here may seem—and indeed are—complex and hard to grasp. This complexity seems to be unacceptable to some people. Everyone grants that physics and chemistry, for instance, are difficult subjects and require many years of training for the attainment of proficiency in them. Everyone understands that great advances have to be made in both these sciences before we can make claim to definite knowledge, but it is firmly believed —even by those whose knowledge of either science is negligible —that mankind has made steady progress in them. Yet many of these same people expect the central and profoundest truths of life and reality to be simple and easy to grasp in a relatively few moments without any training at all. And when they are disappointed in this hope they dismiss religion as childish mythology and philosophy as mere intellectual speculation, considering neither to have the same firm grasp of reality as do the physical sciences.

The progress of science has not been without the most dramatic revolutions while on the contrary the doctrine of the threefoldness of reality has ever been, and still remains to those who are able and willing to think it through, the profoundest expression of human reason. It was central to the religions of ancient India, Persia and Egypt. Philosophically, it has been expressed in the Vedanta as the static and simultaneous existence of being, consciousness and bliss, and in the logic of Hegel as a successive process. The Christian Trinity, as stated in the Athanasian Creed, is both simultaneous and successive, though mythologically expressed. We have referred in earlier Foundation lectures to the important work of Rudolf Steiner in developing this truth, and to Mitrinovi¢’s exposition of Three Revelations! if viewed successively—or the Triune Revelation—if viewed

In the following Foundation Lectures: First ‘Creative Critique and Anthropo-Philosophy’ p 14. Third ‘The Sovereign Self through Max Stirner’ pp 1-6. Fourth ‘The Christian Philosophy of Vladimir Solovyov’ pp 2-4. Eighth ‘The Message of Bhagavan Das on the present significance of the Vedic Social Order’. p 4

TS