Now this is the courageous way in which Anselm attacked the problems of theology. If he says that even the Trinity can be understood in rational terms, then this is an Augustinian heritage; he did it also. We can call it dialectical monotheism, a monotheism in which movement is seen in God Himself. God is a living God and therefore there is a yes and a no in Himself – this is dialectical monotheism. It is not a dead identity of God with Himself, but it is a living separation and reunion of His Life with Himself. In other words, the mystery of the Trinity is understandable for dialectical thought. The mystery of Trinity is included in reason itself and is not against reason. How could it be, according to classical theology, since God has reason in Himself as His Son, the Logos.? Reason, therefore, is valid as far as God and world are essentially considered. Autonomy is not destroyed by the mystery. On the other hand, autonomy is not empty and not formalistic. It doesn’t empty the mysteries of the Divine Life, but only points to it in dialectical terms. The content, the substance and the depth of reason, is a mystery which has appeared in revelation.