
“I reject the incomprehensible trinity”, wrote Tolstoy in his letter to the Synod, protesting against his excommunication. He then proceeded to explain that what made him such a uniquely good Christian was his rejection of all other doctrines and sacraments as well, including the Eucharist.
The Count doth protest too much, methinks. If he didn’t believe in the Holy Communion, then what was his problem with being denied it?
I once wrote a whole book, God and Man According to Tolstoy, trying to come to grips with the writer’s elusive – or, not to cut too fine a point, non-existent – logic. But the question to ask today is whether the Holy Trinity is indeed incomprehensible. Can we understand it?
First we must try to understand understanding. What do we mean by it?
If we mean grasping triune God in the same way in which we understand, say, Newton’s three laws of motion, then the answer is no. No matter how high a ladder of logical steps we construct, it won’t lead to the very top: by His very definition, God will for ever remain beyond that kind of understanding.
But there also exists revealed, intuitive understanding vouchsafed to the initiated, and this is what was denied Tolstoy and other hubristic agnostics. Even those who were originally privy to such knowledge, Fathers of the Church, took quite a long time expressing it in coherent theological terms.
They created the most profound and nuanced system of thought the world has ever known. But it was so much more than just a philosophy – to them theology was like a mirror held up to reflect Christ onto the world, illuminating it until He came again.
However, the mirror is only an approximate simile, for the reflected light didn’t bounce into people’s eyes at once. The issues involved were so deep and subtle that it took centuries for their true meaning to sink in. The greatest difficulty was presented by the dual nature of Christ whence comes the great synthesis of Christianity, its unique dialectical balance.
Several Councils of the Church battled with the task, but it wasn’t until the First Council of Nicaea (325 AD) and the First Council of Constantinople (381 AD) that the church managed to define the true nature of the Trinity.
Understanding, or rather defining, the nature of Christ took even longer. The matter was settled at the Council of Chalcedon in 451 AD: Jesus Christ is neither just God nor just a man – and nor is he a centaur-like creature, half-man, half-God. He is fully divine and fully human.
But why did this knowledge take so long to dawn on people? Some Christians may say that the revelation wasn’t given to the people at once; it came gradually and piecemeal.
Dmitry Merezhkovsky, whose book, Jesus Unknown, is infinitely superior to anything Tolstoy wrote on the subject, went even further. He argued that the truth was always going to come down to us in three major instalments, corresponding to the three hypostases of the Trinity.
The first, the gospel of the Father, was laid down in the Old Testament; the second, the gospel of the Son, in the New; and the third, the gospel of the Holy Spirit, is yet to come in some future, and last, Testament.
We may come up with a strong argument against this theory. What, however, is undeniable is that faith in Christ inexorably leads to belief in the Holy Trinity.
The word ‘Christ’ means ‘the anointed one’. Without stepping outside the boundaries of logic, the term thus presupposes the existence of both the anointer (the Father) and the medium of anointment (the Holy Spirit).
Since the three hypostases are equal, and since the first two were revealed in two separate Testaments a thousand years apart, while the third one so far hasn’t been confined to a separate document, logic would suggest that another Testament will come sooner or later.
Some might reject this hypothesis, but even they would struggle to dispute the gradual nature of Revelation. And even if that hypothesis was mistaken, the mistake was understandable.
The human mind is conditioned to think in tripartite units. When a writer puts down a sequence of examples on paper, it’s likely to be made of three elements, not two or four. The syllogism, that bedrock of reason, is a three-part logical argument. The dialectic of thesis-antithesis-synthesis is tripartite. Plato’s transcendentals, those of Virtue, Truth and Beauty, were three in number.
In each case, three elements make up a single indivisible entity, something that comes naturally to us. Perhaps our mind was created that way for us to be ready to receive at some point the truth of the Holy Trinity.
However, we can’t receive it by relying solely on the everyday receptors and mechanisms of our reason. Inspiration and imagination must come to the aid of ratiocination, but then that’s true of any thought seeking a higher plane on which to operate.
A mind mired in the petty puddles of quotidian morass may be highly adept at logical thought. However, the logic of an average taxpaying citizen relates to the higher mind of a religious thinker the way the diatonic scale relates to a Beethoven sonata. The former is a useful tool; the latter, a sublime achievement incorporating it.
Christ embodies the trinitarian principle in His person, which opens our minds to the Trinity, in which He is the second, creative hypostasis. Without achieving the impossible, ultimate understanding, we still find it easy to accept a unity of three, with the third element proceeding from the first two.
We push our reason as far as it can go, knowing in advance it’ll never reach the ultimate destination. Even getting anywhere near will require some inspiration to release intuitive understanding. Only an obtuse materialist like Tolstoy could insist that, if his reason by itself couldn’t comprehend the Trinity, it was incomprehensible.
Had he applied to his thought the same tools he so sublimely used in his art, he would have had a sporting chance of reaching the understanding he sought. He would also have been spared the indignity of writing some 50 volumes of pseudo-philosophical drivel, a time he could have used more profitably to produce more literary masterpieces.
Even great men sound like vulgarians when they take issue with higher truths while refusing to let their minds soar above the lower strata of thought where empirical logic will suffice. And the Holy Trinity is the highest truth of all, which is something to remember this Sunday.








