And therefore it is not to be imagined that there is a kind of blasphemy, as it were, in the words, "There is none good save one only, God the Father", as if thereby it may be supposed to be denied that either Christ or the Holy Spirit was good. But, as we have already said, the primal goodness is to be understood as residing in God the Father, from whom both the Son is born and the Holy Spirit proceeds, retaining within them, without any doubt, the nature of that goodness which is in the source whence they are derived. And if there be any other things which in Scripture are called good, whether angel, or man, or servant, or treasure, or a good heart, or a good tree, all these are so termed catachrestically, having in them an accidental, not an essential goodness. But it would require both much time and labour to collect together all the titles of the Son of God, such, e.g., as the true light, or the door, or the righteousness, or the sanctification, or the redemption, and countless others; and to show for what reasons each one of them is so given. Satisfied, therefore, with what we have already advanced, we go on with our inquiries into those other matters which follow. (Book I, Chapter 2, Part 13)

This conversation with Origen is the most detailed consideration of the trinity I have ever engaged. For most of my life I have probably been a unitarian without much interest in the issue.

The trinity that has personal meaning helps me conceive of God. In this construct God demonstrates three particular aspects. These are not the only aspects of God, but they are three especially important aspects:

Father, creator, origin, pattern-maker, law-giver, fundamental structure of the universe.

Son, teacher, mediator, prophet, example, personification of God in human history.

Spirit, inspiration, enthusiasm, insight, strange attractor of meaning, crystallization of God in context.