It is only Trinitarian if there are three people
28
May
In the 3rd century Christians began to use the word prosopon 
which means the one in three persons, the first Christian council of Nicaea (325) was the divinity of Jesus discussed, because it was even easier, due to the dualism Being and non-Being, believe two than three.
To subsist the dualistic idea, some pseudo-theologians resorted to the idea that God the Father is the source and origin of all divinity, so the other two people were generated by the Father, creating a new way to deny the Trinitarian pericoresis, or if you prefer “ the dance ”in the internal divine relationship.
It was the Cappadocian priests, Gregório Magno, Gregório de Nissa and Basilio de Nissa who saw this contradiction, which comes in a new guise, from the exchange of the word prosopon (persona) for hypostasis and this in turn confused with boldness.
Basilio used the formula of Mt 28,19 which affirms that the communication of the Three in baptism manifests the Holy Spirit in the union of the Father with the son, in the same dignity, and manifests to man in baptism, that is why valid baptism is in the name of Three people.
Basilio classified the expression of faith, on the Trinitarian mystery, transforming and codifying the confused idea in the following formula: “Mia Ousía” and treis hypóstasis ”, presenting a distinction between ousia and hypostasis in the Trinity.
Hearing indicates what is common and unique to the three people, nature and substance. Hypostasis constitutes the particularity that each person of the Trinity constitutes, with no prevalence among them.
Gregório de Nazianzo was the first to apply the term perichoresis in the relationship between the two natures of Christ (Perichoresis cristológica).
Gregório of Nissa states that in the Holy Trinity there is no difference in honor and that the structure that differentiates the servant cannot apply to divine persons, since the divine nature is unknowable and eternal.
Its was John Damasceno in the seventh century (+749) who did further and a synthesis of the doctrine of Cappadocian priests, a new opening developing perichoresis, using it as a technical term designating, both the interpenetration of the two natures in Christ and the interpenetration of each other of the Three Divine People, will define what is co-substantiality.
The key to reading understanding the Trinitarian, who passes by God-son (Jesus) who abandons himself in the hands of the Father, to the point of calling him as any man would call him God and no longer a Father, is a crucial point for a theology contemporary, where the division, the pain, the injustice, the evil that man causes himself and humanity, lives, there is a face of this “Abandoned Jesus” (the figure above was found by chance on a table).
Together with Him we find dialogue, we overcome radicalisms, misunderstandings and errors.
