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Logic of Triplicity
- Lemma
- Логика троичности
- Russian
- Saprykin, Dmitry
- Theological works of scientists and engineers
- 1997
- Rauschenbach Boris [Author]. Logic of triplicity
- Пристрастие. Mocква, Аграф, 1997 : Propensity
- Trinity - vector - Creed - Formal logic
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- http://pravbeseda.ru/library/index.php?id=631&page=book
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The author Boris Rauschenbach, a member of the USSR Academy of Sciences, was an outstanding Russian mechanician and mathematician of German origin, who stood at the origins of the Soviet Space program, and was one of the S.P.Korolev’s nearest colleagues. His article “Logic of Triplicity”deals with the concept of triunity which underlies the Christian dogma of the St. Trinity. Rauschenbach raises the question whether this triunity concept is in contradiction with the logic laws and inner inconsistent (antinomic). In order to prove that the triunity concept does not disagree with the logic laws Rauschenbach detects an object in math which possesses all the logical attributes and logical structure of the St. Trinity dogma as unity and triplicity at the same time.
The Rauschenbach’s article continues the religious and philosophical discussion of the beginning of the 20th century on correlation between theology and science, in particular logic and math. According to Father Pavel Florenskiy, for example, the triunity concept is “antinomic” and bluntly contradicts to the logic laws. The Florenskiy’s position is distinctly seen from his words: “Trinity in Unity and Unity in Trinity does not mean anything to the mind”. He considers this statement to be antinomic (inconsistent by form) and does not see anything wrong in it, because one, he believes, should not resolve this contradiction but overcome it by the feat of faith. E.N.Trubetskoy, who argued with Florenskiy, insisted that the St. Trinity dogma is not antinomic and contradictory to the logic, because “the Unity is applied to the Essence and the triplicity to the Divine Persons”. I.e. for Trubetskoy the triunity concept (the statement that “One God is Three Gods”) is in contradiction with logic, but it does not have relation to the Church dogma.
Arguing both with Florenskiy and Trubetskoy Rauschenbach emphasizes that according to the Creed, patristical tradition and liturgical texts, the triunity concept is the most important aspect of the St.Trinity dogma. At the same time the author rejects apparent logical ineptitude of God’s triunity and argues that formal logic allows the existence of triune objects.
In order to reveal the fallacy of prevalent point of view of both atheists and some Orthodox theologians and philosophers (such as E.N.Trubetskoy and Father Pavel Florenskiy) that the triunity concept is antinomic (contradictory to the logic laws), Rauschenbach distinguishes beyond-the-logical attributes (cause of life, holiness) and logical attributes (triunity, consubstantiality, inseparability, co-eternity, specificity and interaction) of the St.Trinity, in accordance with the Creed. The author deals only with the last attributes in his analysis. Rauschenbach emphasizes that the Divine Persons do not mere co-exist but interact (The Son is begotten of the Father and the Holy Spirit proceeds from the Father), which reflects the process of God’s inner life, never recognized by man. This attribute of interaction makes us use another logic than with non-interacting objects, because the law of identity is violated.
A mathematical object entirely complying with the listed six attributes really exists and is widely used in math, mechanics, physics and other similar sciences. It is vector with its three orthogonal components. Force, speed, acceleration, mechanical moment is vector, electricity and magnetism are based on vector. This means that triunity literally penetrates all the nature and is not in conflict with logic and math. The written above does not abolish, by Rauschenbach, the necessity of “the feat of faith” and the inconceivability of the Divine Essence.
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