1. All theological statements about God’s Trinitarian being must be ruled (regula) by the very particular history of Jesus Christ’s incarnation, life, death, resurrection, ascension, and promised parousia.
2.Thus, the historical realities of Jesus’s particular existence are, without remainder or qualification, definitive of the nature of God’s own eternal way of being God.
3. The historical relationship between Jesus and the one he called “Father” in and through the power and presence he called “Spirit” as recorded in the Gospels is definitive for all statements we make regarding relations between the identities of the Trinity.
4. Jesus exists in history as an individuated human person. As such his individuated personhood belongs to and characterizes the eternal reality of the Trinitarian God.
5. The relationship between Jesus and the Father in the Gospels is eminently one of prayer, of discourse and address. As such mutual address, discourse, conversation belong to the eternal reality of the Trinity.
5. Thus, if Jesus’s singular relationship to the Father in the Spirit, as revealed in history and attested in Scripture, is definitive of our doctrine of the Trinity, it is incumbent upon us to describe the reality of God’s being as a communal event of inter-personal communion.
6. This need not commit us to the theological and political implications often drawn by social Trinitarians about the Triune relations being models for human social interaction and political organization.
7. However, if we take the historical relationship of Jesus to the Father seriously as the rule of our Trinitiarian speech, we must not shy away from describing the Trinity in terms of mutuality, address, response, affection, consciousness, and personhood. To fail to do so relativizes the primacy of Jesus’s own historicity in favor of another source of knowledge about God’s eternal being.