As Christians throughout the world celebrate the feast of the Most Holy Trinity, most will not realize that the very ground on which they walk is itself a mysterious trinity, as is the time it takes to walk on it. The very fabric of the physical world consists of two trinities: the trinity of space and the trinity of time. The wholeness or unity of space consists of three inseparable and consubstantial dimensions (length, breadth and depth), and the wholeness or unity of time also consists of three inseparable and consubstantial dimensions (past, present and future). These trinities are as mysterious as the Holy Trinity insofar as the oneness or unity is inseparable from the triune “threeness.”
For Christians, who acknowledge a Trinitarian God and believe with Gerard Manley Hopkins that the world is charged with His grandeur, there is little surprise that the physical fabric of the cosmos is made in His Trinitarian image. We can see the trinity of space and the trinity of time as what might be called God’s fingerprints on his handiwork. This trinity of physics should certainly give them pause for thought, but so should the trinity of metaphysics which all shines forth the Presence of the Trinitarian God.
The way, the truth, and the life
The transcendental or metaphysical dimension of reality has been described by Plato and by great Christian philosophers as the unity of the good, the true and the beautiful. This places a trinity at the heart of both physics and metaphysics. Perhaps Christ is referring in some mystical sense to this transcendental trinity when He tells us that He is the way, and the truth, and the life. The good can be seen as “the way” of virtue, which is love (caritas); the true is “the truth” of right reason leading to true knowledge (scientia); the beautiful is “the life” of creation or creativity (poiesis). If this is so, we can see how Christ is the fulfilment of the transcendental reason of the Greeks as He is also the fulfilment of the covenantal faith of the Jews. He is, therefore, the unity and incarnation of faith and reason as He is also the unity and incarnation of the transcendental trinity of the good, the true and the beautiful.
Astonishingly, we see that the Trinitarian God has made the cosmos in His image, weaving the Trinity, i.e. Himself, into the pattern of the magic carpet of physics and metaphysics. Even more beautiful is the fact that the glorious trinity of the good, the true and the beautiful is comprised of three other trinities, interwoven within it: the good is a trinity; the true is a trinity; and the beautiful is a trinity. The transcendentals are nothing less than a glorious trinity of trinities!
Let’s explore this wonderful trinity of trinities a little closer.
The good, the true, and the beautiful
Since the good is synonymous with love, it is always the laying down of ourselves sacrificially for the beloved. As such, love is always the triune dynamism of the lover, the beloved and the love that the lover gives to the beloved. Love, i.e. the good, is a trinity.
Since the true is the truth of right reason leading to true knowledge, it is always the engagement of ourselves sacrificially with the “other” beyond ourselves, i.e. the subjecting of ourselves to the objective facts which we experience through our physical senses, the “stuff” of which our intellect endeavours to “make sense”. The true is therefore always the triune dynamism of the knower, the thing known and the knowledge that the thing known gives to the knower. Reason, i.e. the true, is a trinity.
Since the beautiful is “the life” of creation or creativity, it is always the opening of ourselves to the beauty that we see in God’s Creation, and it is this beauty that we seek and discover in our own procreative acts of sub-creation by which we make things from other things that already exist. The beautiful is always the triune dynamism of the beholder, the thing beheld and the gift of harmony that the thing beheld bestows upon the beholder. (It must be stressed that beauty is not in the eye of the beholder, which might be blind, but in the intrinsic, objective beauty of the thing beheld. Something beautiful does not become ugly because we fail to see its beauty.) On a deeper level, the beautiful is the fruit of the marriage between the Inspirer (the Muse) and the one inspired (the artist), in which case we can see the Giver of the gift of creativity as the Bridegroom, the artist who receives the gift of inspiration as the Bride, and the beautiful work of art as the Child of the marriage. The beautiful is, therefore, a trinity.
Since space is a trinity, time is a trinity, and the good-true-and-beautiful is a trinity, we see that God’s Creation is marked indelibly with his Trinitarian fingerprints. Well may we celebrate the feast of the Most Holy Trinity. May we lift our hearts in praise to God the Good, God the True, and God the Beautiful – Father, Son and Holy Spirit. Deo gratias!
