SamuelStuartMaynes
Religious Pluralism in the Trinity
The major religions of the world relate so closely to one or the other of the members of the Trinity, that an abstract concept of Trinity is ipso facto an excellent paradigm for a coherent understanding of One God and potential world peace expressed through integral religious pluralism – which is simply the view that major religions are just different ways of looking at the same God. Indeed, God is craftily hidden in his creation – the not-so-obvious, hiding in plain sight (see “Trinity: the Soul of One God” at www.trinityabsolute.com ).
In taking onboard the Buddhist idea of the Unconditioned or undifferentiated, and the early-Christian idea of the Supreme or panentheism (both echoed in ancient Hinduism); we begin to see that in a rational pluralistic worldview, major religions do reflect the psychology of One God in three basic personalities, united in spirit and universal in mind – analogous to the orthodox definition of the Trinity. In fact, there is much evidence that the psychologies of world religions reflect the unity of One God in an absolute Trinity.
For example, evidently, the “Middle” of the Buddha and the “Way” or Tao of Lao Tzu are substantially equivalent to each other and to the “All” of the Platonic Trinity of the One, the Many, and the totality of All That Is. And this inclusive consciousness of the Unconditioned unconscious is analogous to the Christian Holy Ghost, and these are all expressions of that mysterious metaphysical synthesis, constituting the 3rd coordinate of the Trinity, which closes the circle of pure practical reason, in a systematic unity.
When documented in detail, characteristic religious attitudes of parallel identification with individual persons of the Trinity are clear, coherent, and consistent, which is usually regarded as a good test of truth. The rational goodness, moral attraction, and potential beauty of a system of belief that incorporates the best in all religions strongly suggests that such a comprehensive outlook closely approaches true knowledge of God, in what may eventually turn into an almost universal consensus.
It appears that the consciousness of each member of the Trinity emerges out of nothing but the goodness of the rational notion of themselves and each other, pulling themselves up by their own bootstraps, so to speak. Since some sort of conflation of ideas would seem to be the only adequate metaphysical vehicle of creation ex nihilo, the primal idea (concept construct) of Trinity is a philosophical inevitability. If religious pluralism as an expression of Trinity is a genuinely good idea, it will eventually gain the acceptance it deserves.
Samuel Stuart Maynes
www.trinityabsolute.com
The major religions of the world relate so closely to one or the other of the members of the Trinity, that an abstract concept of Trinity is ipso facto an excellent paradigm for a coherent understanding of One God and potential world peace expressed through integral religious pluralism – which is simply the view that major religions are just different ways of looking at the same God. Indeed, God is craftily hidden in his creation – the not-so-obvious, hiding in plain sight (see “Trinity: the Soul of One God” at www.trinityabsolute.com ).
In taking onboard the Buddhist idea of the Unconditioned or undifferentiated, and the early-Christian idea of the Supreme or panentheism (both echoed in ancient Hinduism); we begin to see that in a rational pluralistic worldview, major religions do reflect the psychology of One God in three basic personalities, united in spirit and universal in mind – analogous to the orthodox definition of the Trinity. In fact, there is much evidence that the psychologies of world religions reflect the unity of One God in an absolute Trinity.
For example, evidently, the “Middle” of the Buddha and the “Way” or Tao of Lao Tzu are substantially equivalent to each other and to the “All” of the Platonic Trinity of the One, the Many, and the totality of All That Is. And this inclusive consciousness of the Unconditioned unconscious is analogous to the Christian Holy Ghost, and these are all expressions of that mysterious metaphysical synthesis, constituting the 3rd coordinate of the Trinity, which closes the circle of pure practical reason, in a systematic unity.
When documented in detail, characteristic religious attitudes of parallel identification with individual persons of the Trinity are clear, coherent, and consistent, which is usually regarded as a good test of truth. The rational goodness, moral attraction, and potential beauty of a system of belief that incorporates the best in all religions strongly suggests that such a comprehensive outlook closely approaches true knowledge of God, in what may eventually turn into an almost universal consensus.
It appears that the consciousness of each member of the Trinity emerges out of nothing but the goodness of the rational notion of themselves and each other, pulling themselves up by their own bootstraps, so to speak. Since some sort of conflation of ideas would seem to be the only adequate metaphysical vehicle of creation ex nihilo, the primal idea (concept construct) of Trinity is a philosophical inevitability. If religious pluralism as an expression of Trinity is a genuinely good idea, it will eventually gain the acceptance it deserves.
Samuel Stuart Maynes
www.trinityabsolute.com
