God is boundlessly good, with a goodness that is infinite love. He is a ring of self-giving love from Father to Spirit to Son to Spirit to Father.
His Triune goodness is displayed in His willingness to become flesh and “mingle” with us (Nyssa). Our good is to mingle with Him.
—Peter Leithart (blog post)
O Father, Thou art enthroned to hear my prayers,
O Jesus, Thy hand is outstretched to take my petitions
O Holy Spirit, Thou art willing to help my infirmities, to show me my needs, to supply words, to pray within me, to strengthen me that I faint not in supplication.
—”The Trinity,” The Valley of Vision
The church is not simply a club of like-minded people who meet until they are strong enough to go it alone. Nor is it about being part of a social club of like-minded individuals. Being a Christian is all about being part of God’s community. The church is the family of God sharing one Father, the body and bride of Christ and temple of the Holy Spirit.
—Robin Parry, Worshiping Trinity: Coming Back to the Heart of Worship, 53
Overemphasis of one person to the exclusion of the others is in fact a virtual denial of the true God. The Father without the Son and Spirit may be treated as a first cause but not as creator; the Son without the Father and Spirit leads to a Jesuology of one who does not lead us in salvation to the Father or give the Spirit. And the Spirit without the Father and the Son may emphasize our subjective experience or the variety of gifts but is loosed from his true context in the divine life.
—John Thompson, Modern Trinitarian Perspectives, 95
By rehearsing God’s actions in history, the church ensures that its worship is not directed to a hazy or vaguely defined god derived from philosophical or cultural ideals, but to the God who is active in specific ways in history, especially in the life, death, and resurrection of Jesus of Nazareth and the creating and sustaining work of the Holy Spirit.
——John D. Witvliet, The Doctrine of the Trinity and the Theology and Practice of Christian Worship in the Reformed Tradition (Ph.D. dissertation, University of Notre Dame, 1997), 296
Through the liturgy of the church, God comes to, speaks to, and joins with the worshiping community in Jesus Christ through the power the Spirit, and worshipers offer a response which is inspired by the Spirit and is united to the prayers and worship of Jesus Christ. In this way, a trinitarian theology of worship calls worshipers not to generate their own proclamation about God nor to muster up their own acclamation to God, but rather to receive the gift of the Word of God and to participate in the worship offered by Jesus Christ through the work of the Holy Spirit. This understanding of liturgy commends liturgical actions which acknowledge the mediation of Christ and the Holy Spirit, and reflect the joy, confidence, and gratitude that is a fitting response to gifts of divine grace.
—John D. Witvliet, The Doctrine of the Trinity and the Theology and Practice of Christian Worship in the Reformed Tradition (Ph.D. dissertation, University of Notre Dame, 1997), 297
The doctrine of the Trinity highlights the perfect unity of purpose, will, and mission of Father, Son, and Holy Spirit, expressed through their distinct roles in the economy of salvation. Through union with Christ in communion with the Holy Spirit, human beings are invited to share in this life of joyful relationality, shared purpose, and other-directed love.
—John D. Witvliet, The Doctrine of the Trinity and the Theology and Practice of Christian Worship in the Reformed Tradition (Ph.D. dissertation, University of Notre Dame, 1997), 295