Not very many things can give us so good an insight as to who and what God is as much as the Trinity. Indeed, to negate the very existence of it is to reduce God the Father, Jesus and the Holy Spirt into 3 seperate entities that run counter to the Council of Nicaea's doctrinal truth that Jesus is homoousios, that is of the same substance or nature as the Father and the Holy Spirit, and not and not heteroousios. Below is a brief way to demonstrate and better understand the Trinity.
Agreement 1: Can we agree that God cannot be something that He is not?
Explaination 1: What is meant by this statement is that God cannot be "outside" of what he is. Basically, any attribute of God has to be - by virture of being God - perfect and absolute. For example, we've heard that "God is love," right? Well then, if our God is the only God, the only omnipotent, onmipresent, all knowing God then, it stands to reason that He would execute any action He wills perfectly and justly; in this case, since "God is love" we have to conclude that the love that God has/gives is therefore the absolute perfection of love.
We can also verify that "God is love" by noticing what God isn't. The opposite of love is hate. If God was hateful then, by virture of being God, He would have to hate perfectly and absolutely. Hate involves destruction, when we as humans hate something we seek to put an end to it because it is perturbing our lives; we can say things like "I hate racism" or "I hate discrimination" justly as humans because we see these things as road blocks in our human nature. Imagine how much more infinite and terrorizing it would be if God was hateful! If God had the capacity to hate, He would have to hate everything! He would have to hate so powerfully that He would have to destroy everything. The simple fact that we are all still alive demonstrates that God does love us therefore, God has to be love.
Conclusion 1: A perfect God can only do the things that He is and cannot do anything He is not.
Agreement 2: Can we agree that God communicates to us?
Explaination 2: What is meant by this statement is that God has means of communicating to us. It is undeniable that he has established His Church in order that the faithful may know Him. He has also established Divinely inspired Scripture as well as Sacred Tradition, the Magisterium and, the liturgy just to name a few. He has, through the course of time, revealed Himself to us, so that we may know Him and love him better. No other example is needed other than this, however, for you cynics, I give you the proof that God not only communicates to us but, wants us to communicate with Him. And the proof is a simple one, it is none other than prayer.
As St. Paul states in 1 Thess 5:17 that we are to "Pray without ceasing" in order that we may maintain within God's grace, Jesus says about prayer in Mark 11:24 and Matthew 21:22 to ask and believe and it shall be yours. Indeed, in Phillippians 4:6, St. Paul states:
"Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God."
If there was ever a line in the Bible that advocated for us to communicate with God, this is it.
Reconcile: God communicates to us through various forms and wants us to communicate to Him through His inspired forms.
Conclusion 2: If God does an action, then He does it perfectly - as we've already proven previously. Thus, if God communicates He has to communicate TO SOMETHING. Since the act of communication is a pluralistic action, that is, it takes more than one person/entity/substance to communicate something to, it can therefore be said that God - in His perfect act of communicating to Himself - is within Himself a Community, i.e., more than just one person, entity or substance.
God therefore, by His very right and by the single provable act that He communicates must be more than one person/substance. The fact that Jesus and God are one (Jn 17:22) may indicate that God is only therefore 2 disinct persons/substances. But, we can also tie Jesus to the Holy Spirit as well. Turning to the Catechism #688-689, we read the following:
The One whom the Father has sent into our hearts, the Spirit of his Son, is truly God. Consubstantial with the Father and the Son, the Spirit is inseparable from them, in both the inner life of the Trinity and his gift of love for the world. In adoring the Holy Trinity, life-giving, consubstantial, and indivisible, the Church's faith also professes the distinction of persons. When the Father sends his Word, he always sends his Breath. In their joint mission, the Son and the Holy Spirit are distinct but inseparable. To be sure, it is Christ who is seen, the visible image of the invisible God, but it is the Spirit who reveals him.
Jesus is Christ, "anointed," because the Spirit is his anointing, and everything that occurs from the Incarnation on derives from this fullness. When Christ is finally glorified, he can in turn send the Spirit from his place with the Father to those who believe in him: he communicates to them his glory, that is, the Holy Spirit who glorifies him. From that time on, this joint mission will be manifested in the children adopted by the Father in the Body of his Son: the mission of the Spirit of adoption is to unite them to Christ and make them live in him...
Thus, if God and Jesus are one, the Holy Spirit - that unseen force that beckons us to Christ - must also be at one with the Father and the Son.
In Finality: God has to be 3 persons in one.
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