The Person Paradigm postulates that created reality exists within the context of a speaking/hearing dynamic, the perception of an ideas flow.

As God is the source of all reality, a wrong understanding of the nature of the eternal Creator God will mean a totally deficient cosmology or understanding of reality.

The Trinity is the Archetype of all created reality, and is the Key for us to experience redeemed reality.

See also the Trinity and Perichoresis

St. Gregory Nazianzen one of the Cappadocian Fathers writes:

 We worship the Father, Son, and Holy Ghost, One Nature in Three Individualities.
(Or. xxxiii. 16),

The Trinity is a true Trinity; not a numbering of unlike things, but a binding together of equals. Each of the Persons is God in the fullest sense. The Son and the Holy Ghost have their Source of Being in the Father, But in such sense that They are fully consubstantial with Him, and that neither of Them differs from Him in any particular of Essence. The points of difference lie in the Personal Attributes; the Father Unoriginate, and Source of Deity; the Son deriving His Being eternally from the Father, and Himself the Source of all created existence; the Holy Ghost proceeding eternally from God, and sent into the world.
(Or. in laud. Athanasii, xxi. 10)

From the day I renounced the things of the world to consecrate my soul to luminous and heavenly contemplation, when the supreme intelligence carried me hence to set me down far from all that pertains to the flesh, to hide me in the secret places of the heavenly tabernacle; from that day my eyes have been blinded by the light of the Trinity, whose brightness surpasses all that the mind can conceive; for from a throne high exalted the trinity pours upon all, the ineffable radiance common to the Three. This is the source of all that is here below, separated by time from the things on high...From that day forth I was dead to the world and the world was dead to me. (Poemata de seipso)

No sooner do I conceive of the One, than I am illumined by the splendour of the Three; no sooner do distinguish them than i am carried back to the One. When I think of any One of the Three, I think of Him as the whole, and my eyes are filled, and the greater part of what i am thinking escapes me. I cannot grasp the greatness of that One so as to attribute greater greatness to the rest. When I contemplate the Three together, I see but one torch, and cannot divide or measure out the undivided light.
(Oratio XL, 41)

The one is set in motion in virtue of its richness; the two is surpassed (for the deity is above matter and form); the three contains itself in perfection, for it is the first which surpasses the composition of the two. Thus the Godhead does not dwell within bounds, nor does it spread itself indefinitely. The first would be without honour, the other would be contrary to order. The first would be wholly Judaic, the other Hellenistic and polytheistic.
(Oratio XXII, 8)

Trinity: the name which unites things united by nature, and never allows those which are inseparable to to be scattered by a number which separates
(Oratio XXIII, 10)

The very fact of being unbegotten, or begotten, or proceeding, has given the name of Father to the First, of Son to the Second, and to the Third, Him of whom we are speaking, of the Holy Ghost, that the distinction of the Three Hypostases may be preserved in the one nature and dignity of the Godhead. For neither is the Son Father, for the father is One, but He is what the father is; nor is the Spirit Son because He is of God, for the Only-begotten is One, but He is what the Son is. The Three are One in the Godhead, and the One Three in properties; so that neither is the Unity a Sabellian one, nor does the Trinity countenance the present evil division. (Arianism)
(Oratio XXXI, 9)

The Three have one Nature - God. And the union is the Father, from whom and to whom the order of Persons runs its course, not so as to be confounded, but so as to be possessed, without distinction of time, of will, or of power.
(Oratio XLII)

For the Godhead is not compound but in three perfect subsistences, one perfect indivisible and uncompound God. And when I think of the relation of the three subsistences to each other, I perceive that the Father is super-essential Sun, source of goodness, fathomless sea of essence, reason, wisdom, power, light, divinity: the generating and productive source of good hidden in it. He Himself then is mind, the depth of reason, begetter of the Word, and through the Word the Producer of the revealing Spirit.

And to put it shortly, the Father has no reason, wisdom, power, will, save the Son Who is the only power of the Father the immediate cause of the creation of the universe: as perfect subsistence begotten of perfect subsistence in a manner known to Himself, Who is and is named the Son. And the Holy Spirit is the power of the Father revealing the hidden mysteries of His Divinity, proceeding from the Father through the Son in a manner known to Himself, but different from that of generation.

Wherefore the Holy Spirit is the perfecter of the creation of the universe. All the terms, then, that are appropriate to the Father, as cause, source, begetter, are to be ascribed to the Father alone: while those that are appropriate to the caused, begotten Son, Word, immediate power, will, wisdom, are to be ascribed to the Son: and those that are appropriate to the caused, processional, manifesting, perfecting power, are to be ascribed to the Holy Spirit.

The Father is the source and cause of the Son and the Holy Spirit: Father of the Son alone and producer of the Holy Spirit.

The Son is Son, Word, Wisdom, Power, Image, Effulgence, Impress of the Father and derived from the Father.

But the Holy Spirit is not the Son of the Father but the Spirit of the Father as proceeding from the Father. For there is no impulse without Spirit. And we speak also of the Spirit of the Son, not as through proceeding from Him, but as proceeding through Him from the Father. For the Father alone is cause.

.....If we reject the Trinity as the sole ground of all reality and of all thought, we are committed to a road that leads nowhere; we end in aporia, in folly, in the disintegration of our being, in spiritual death. between the Trinity and hell there lies no other choice.

The question is, indeed, crucial - in the literal sense of that word. The dogma of the Trinity is a cross for human ways of thought. The apophatic ascent is a mounting of Calvary. This is the reason why no philosophical speculation has ever succeeded in rising to the mystery of the holy Trinity. This is the reason why the human spirit was able to receive the full revelation of the Godhead only after Christ on the cross had triumphed over death and over the abyss of hell.

This finally, is the reason why the revelation of the Trinity shines out in the Church as a purely religious gift, as the catholic truth above all other.
(Ch 3 God in Trinity p 65-66)