The Personality of God has often been defined in terms of the stand-alone qualities of intellect, emotion and will. No doubt, a good reason behind this conclusion has been the result of our reflection on corresponding qualities in human persons. So far, so Good. But can and do these qualities exist in isolation ? Is not the intellect the activity of the mind about something ? Is not the emotion a feeling about another ? Is not the will active in deciding and acting freely with regard to available choices ?
I submit that personality in God and in us cannot be understood in isolation but in relationship. The Ultimate Person, God, therefore will not be absolute and perfect except as person in Community. To be sure, the Church did not formulate the doctrine of the Trinity as the result of an extended philosophical reflection of the kind described above. The first disciples who were strictly monotheistic Jews were inescapably driven to the doctrine because of their exposure to the divinity of Christ as well as their familiarity with His explicit relationship with the One Whom He called His Father. This route to Trinitarian conclusions needs to be explored although that is not the purpose of this essay. Here we are content to let reason reflect on revelation – a exercise recommended by Oxford theologian, Alister Mcgrath.
The Trinitarian understanding of God gives an excellent starting point for the branch of philosophy called epistemology. This particular branch deals with questions pertaining to knowledge. In the New Testament, Jesus striking statement in Matthew 11:27 has profound epistemological implications in addition to the obvious relational aspects it describes. We may legitimately expatiate on this verse to show that the omniscience of God is not dependent upon His Knowledge of His Creation although that is how this divine quality is often defined. Such an understanding will require the implausibility of making God dependent on His creation to actualize His Capacity for knowledge. For God to be truly exhaustive in His knowledge of the Other, the Other will necessarily have to be as infinite and co-extensive as God Himself. Because God is infinitely relational, the necessary Subject-Object relationship necessary for such knowledge is contained within His own Being.

The prophetic passage Proverbs : 8:22-31 (particularly vv. 30,31) has puzzled and confounded Jewish commentators who nevertheless saw Messianic possibilities in it. For the Christian, these verses are the delightful precursors of the Fathers’s pleasure in Jesus (Mathew 3:17 and many other verses) The Emotions of God are nothing short of the mutual delight infinitely and eternally enjoyed by the Father and the Son. The self-confessed Christian Hedonist, John Piper has put his finger rightly on this aspect of the Christian’s Privilege. The Song of Solomon occupies a central place in the Scriptures only because sexual love in human marriage sacredly reflects the mutually enjoyable and satisfying relationship within the Trinity.
Willful actions and morality are inseparable. The Infinite Holiness of God can be seen not as one of ascetic separation but of an eternal love-commitment to the Other. While asceticism recommends breaking of relationships, true virtue consists in building them. Nowhere is this better illustrated than in John 17:24b. The eternal love-relationship between the Father and the Son is the Crown of divine holiness. The blazing glory of the God head is in some sublime way linked to this eternal Communion between the Persons of the Trinity (John 17:2,4,5,22,24)

What about the Holy Spirit? None of the three aspects of the Super-Personality of God would be realized without the activity of the Infinite Person of the Holy Spirit. The Mutual knowledge between the Father and Son is made possible only by the Spirit as He makes that knowledge possible for us ( I Corinthians 2:10,11). The Joy and delight of the Godhead is the joy of the Holy Spirit (Romans 14 : 17) . The Medium of communication of Infinite love between the Father and the Son has to be Infinite Himself – the Spirit Who now pours out that love into our hearts (Romans 5:5). It is the Spirit Who Provides space and freedom for the Son to be Son and the Fathers to be Father because He is the Spirit of freedom ( II Corinthians 3 : 17). But He is the Spirit Who makes One the Father and the Son so that we have one God, not three. That is the Spirit’s ministry to us as well (I Corinthians 12 : 13). In the Infinte-Personal-Relational God of the Bible, the individuality of the 3 Persons and the One Community of the God-head are both equally sacrosanct.
Sterile conceptual monotheism is an arid desert. The robust Trinitarian God of the Bible, On the Other Hand, is the profound ravisher of the hearts and minds of His Worshippers.

A good many people nowadays say, 'I believe in a God, but not in a personal God'. They feel that the mysterious something which is behind all other things must be more than a person. Now the Christians quite agree. But the Christians are the only people who offer any idea of what a being that is beyond personality could be like. All other people, though they say that God is beyond personality, really think of Him as something impersonal: that is, as something less than personal. If you are looking for something super-personal, something more than a person, then it isn't a question of choosing between the Christian idea and the other ideas. The Christian idea is the only one on the market. – C.S.LEWIS