Philosophy Now Forum

I’m writing a book on Religious Pluralism and the Trinity. Copies of the draft are available, but it has not been published yet and is still a “work-in-progress.” Constructive criticism from members of this forum would be very much appreciated.

My thesis is that an abstract version of the Trinity could be Christianity’s answer to the world need for a framework of pluralistic theology.

In a constructive worldview: east, west, and far-east religions present a threefold understanding of One God manifest primarily in Muslim and Hebrew intuition of the Deity Absolute, Christian and Krishnan Hindu conception of the Universe Absolute Supreme Being; and Shaivite Hindu, Buddhist, Taoist apprehension of the Destroyer (meaning also Consummator), Unconditioned Absolute, or Spirit of All That Is and is not. Together with their variations and combinations in other major religions, these religious ideas reflect and express our collective understanding of God, in an expanded concept of the Holy Trinity.

The Trinity Absolute is portrayed in the logic of world religions, as follows:

1. Muslims and Jews may be said to worship only the first person of the Trinity, i.e. the existential Deity Absolute Creator, known as Allah or Yhwh, Abba or Father (as Jesus called him), Brahma, and other names; represented by Gabriel (Executive Archangel), Muhammad and Moses (mighty messenger prophets), and others.

2. Christians and Krishnan Hindus may be said to worship the first person through a second person, i.e. the experiential Universe or "Universal” Absolute Supreme Being (Allsoul or Supersoul), called Son/Christ or Vishnu/Krishna; represented by Michael (Supreme Archangel), Jesus (teacher and savior of souls), and others. The Allsoul is that gestalt of personal human consciousness, which we expect will be the "body of Christ" (Mahdi, Messiah, Kalki or Maitreya) in the second coming – personified in history by Muhammad, Jesus Christ, Buddha (9th incarnation of Vishnu), and others.

3. Shaivite Hindus, Buddhists, and Confucian-Taoists seem to venerate the synthesis of the first and second persons in a third person or appearance, ie. the Destiny Consummator of ultimate reality – unqualified Nirvana consciousness – associative Tao of All That Is – the absonite* Unconditioned Absolute Spirit “Synthesis of Source and Synthesis,”** who/which is logically expected to be Allah/Abba/Brahma glorified in and by union with the Supreme Being – represented in religions by Gabriel, Michael, and other Archangels, Mahadevas, Spiritpersons, etc., who may be included within the mysterious Holy Ghost.

Other strains of religion seem to be psychological variations on the third person, or possibly combinations and permutations of the members of the Trinity – all just different personality perspectives on the Same God. Taken together, the world’s major religions give us at least two insights into the first person of this thrice-personal One God, two perceptions of the second person, and at least three glimpses of the third.

* The ever-mysterious Holy Ghost or Unconditioned Spirit is neither absolutely infinite, nor absolutely finite, but absonite; meaning neither existential nor experiential, but their ultimate consummation; neither fully ideal nor totally real, but a middle path and grand synthesis of the superconscious and the conscious, in consciousness of the unconscious.

** This conception is so strong because somewhat as the Absonite Spirit is a synthesis of the spirit of the Absolute and the spirit of the Supreme, so it would seem that the evolving Supreme Being may himself also be a synthesis or “gestalt” of humanity with itself, in an Almighty Universe Allperson or Supersoul. Thus ultimately, the Absonite is their Unconditioned Absolute Coordinate Identity – the Spirit Synthesis of Source and Synthesis – the metaphysical Destiny Consummator of All That Is.

After the Hindu and Buddhist conceptions, perhaps the most subtle expression and comprehensive symbol of the 3rd person of the Trinity is the Tao; involving the harmonization of “yin and yang” (great opposing ideas indentified in positive and negative, or otherwise contrasting terms). In the Taoist icon of yin and yang, the s-shaped line separating the black and white spaces may be interpreted as the Unconditioned “Middle Path” between condition and conditioned opposites, while the circle that encompasses them both suggests their synthesis in the Spirit of the “Great Way” or Tao of All That Is.

If the small black and white circles or “eyes” are taken to represent a nucleus of truth in both yin and yang, then the metaphysics of this symbolism fits nicely with the paradoxical mystery of the Christian Holy Ghost; who is neither the spirit of the one nor the spirit of the other, but the Glorified Spirit proceeding from both, taken altogether – as one entity – personally distinct from his co-equal, co-eternal and fully coordinate co-sponsors, who differentiate from him, as well as mingle and meld in him.

Samuel Stuart Maynes

Very interesting information you have presented, Samuel. Looking into a bit of comparative religion myself, I do agree that all of the religions in the world are the same as they all talk about the very essence of life that creates this existence.

I think the trinity is just an abstraction of the three fundamental questions that all creation myths, and latterly science, attempt to answer: Where did the world come from? What is it made of? How does it work? It was conceived by the Romans as a catch all religion that could be adopted by the various traditions across the Empire, catholic after all means wide ranging. It was very successful and to this day a large part of the old Roman Empire remains Catholic. For those used to idolatry, they introduced the figure of Jesus Christ and promoted his mum so that the hard of thinking could follow what was going on. That's where it all goes pear shaped, because once you have figures with specific characteristics you start to lose your universal appeal. Virginity and abstinence isn't everyone idea of fun and any image of a deity is going to exclude some of the market. The problem was recognised by Xenophanes:

But mortals suppose gods are born,
Wear their own clothes and have a voice and body.
The Ethiopians say that their gods are flat-nosed and black,
While Thracians say that theirs have blue eyes and red hair.
Yet if cattle or horses or lions had hands and could draw,
And could sculpt like men, then the horses would draw their gods
Like horses, and cattle like cattle; and each would shape
Bodies of gods in the likeness, each of their own kind.

The Christian world is broadly divided by the Roman and Greek (orthodox) traditions even now.
Good luck with the book.

As I have said before, the three greatest scams on Earth are religion, patriotism and education. The only true Trinities are the Holy Trinity of Holy Spirit, Jesus Christ and Ouzo Cross, in the eternal struggle against the Unholy Trinity of Satan, False Prophet and Beast, as discussed in "The Ouzo Prophecy" at http://church-of-ouzo.com/pdf/ouzo-prophecy.pdf.

The Trinity Absolute is portrayed in the logic of world religions

There is no logic here. It is all about confused, poorly defined abstractions.

Wyman wrote:

The Trinity Absolute is portrayed in the logic of world religions

There is no logic here. It is all about confused, poorly defined abstractions.

Dude it's religion.

Currently previewing on the web, my draft book Religious Pluralism and the Trinity Absolute expands on what is already inherent (but sometimes obscured or hidden) in the orthodox concept of the Trinity. Despite apparent differences, the underlying similarities among religions suggest the possibility that they may all be merely different facets of the same multi-dimensional reality. Indeed, when we examine world religions, we see in the personalities they portray and the language they use, a reflection of one or other (or some combination) of the three divine psychological personae.

My thesis is that as the world becomes more and more religiously and culturally diverse, we will have no choice but to practice pluralism in order to avoid a “clash of civilizations” over what amounts to a possibly preventable and ultimately correctable misunderstanding.

As religious communities and as growing nations, our futures are inextricably linked, being joined at the hip so to speak. We must develop a truly multi-cultural, multi-religious society in order to get along. Religious variety would be a wonderful source of cultural stimulus, if religious beliefs could be placed in some sort of comprehensive context which recognizes the differences, but integrates their best attitudes in one inclusive framework. Diversity can be healthy and something to be celebrated. Religious Pluralism also has the virtue of being a universal moral worldview.

Mere toleration is too fragile a foundation for a world of religious differences in close proximity. It does nothing to unite people, and leaves in place the stereotypes and fears that underlie old patterns of division and violence. In the world in which we live today, our elitism and ignorance of one another will be increasingly costly. If the interactions of society are to be at all a rational process, some set of principles must motivate the general participation of religious groups in the oneness of the community, without hindering the maintenance by each group of its own identity.

There must be some form of creative pluralism or constructive interpretation that will allow all groups to agree to a “minimal consensus” of shared beliefs in a systematic unity. And there must be some metaphysical systematic unity, because ultimately all truth (including science) must be part of the explanation of One God.

Recently, a number of theologians have suggested that the Trinity may provide the key to an inclusive theology of religions, and a new understanding of religious diversity. An expanded abstract version of the Trinity can function as a metaphysical "architectonic principle" to unlock the providential purpose and meaning of religious variety, in the portrayal of the multi-dimensional nature of God.

In the past, religious misunderstandings have caused immense grief, but civilization is rapidly approaching the point where the very survival of the world depends on overcoming anti-social religious conflicts, and the negative impacts of increasing population on the planet. The human race can no longer afford religious strife that divides people and disturbs urgent cooperation on mutual issues such as conservation and sharing of resources, combating climate change, stimulating healthy economic growth, etc.

Peace in the world requires peace among religions. Religious pluralism is a necessary paradigm shift whose time has come. Absent any better idea, the Trinity Absolute concept of One God in three phases or personae is the only adequate metaphysical vehicle necessary and sufficient for a real form of religious pluralism that is more than just lukewarm toleration and talking past one another.”

Samuel Stuart Maynes