The Trinity never intended on being a ‘protological simplicity,’ but instead an eschatological dynamism of relational graciousness to be related to in koinonial blessedness of the sort that the Son has always already and eternally shared with the Father by the Holy Spirit. In sum, that’s what Paul Hinlicky is getting at here (in not so many words, but more):

Clarification of the problem—the ambiguity or instability—of the doctrine of protological simplicity in this Christian synthesis leads to a choice. The kataphatic function of simplicity as an articulation of God’s unity as the timeless identity of essence and existence must be abandoned for the sake of a more modest apophaticism. Simplicity should be affirmed, in the latter case, as a rule in Christian theology, respecting the incomprehensible unity of the Trinity, One of whom suffered at Another’s will, as decreed by the Fifth Ecumenical Council. In that case, to be sure, the tacit notion of time in the metaphysical affirmation of God’s timeless (and spaceless) self-identity will as well experience a corresponding revision. Our notion of God’s eternity and immensity will not be the abstract negation of creation but instead will be constructed out of the time-like begetting and spirating and the space-like perichoresis of the Triune life. In this way, divine eternity and immensity will be understood as providing the divine capacity for the creature, so that fittingly but not necessarily God creates in order to redeem and fulfill in the coming of the Beloved Community. The Creator/creature distinction, more broadly speaking, is gained not by negating God’s relation to the temporal world of becoming in a pseudo-insight but rather, positively, as Gunton required, by reflection on God’s revealed acts to redeem and fulfill all that He has made. The logic of a positive derivation of the divine attributes by which God is ontologically described as Creator is that what God has in fact done and promises to do, God must be thought of as capable of doing; in short: God is the ineffable harmony of power, wisdom, and love in infinite circulation.[1]

Here we have Hinlicky’s critique of what I like to call an essentialist ‘Pure Being theology,’ corrected by a strictly revelational personalist understanding of who God is as revealed in the economy (ad extra). What is of note here is that Hinlicky shows how a theologian can constructively work with the Great Tradition vis-à-vis a doctrine of God, and at the same time not abandon its core orthodox parameters. I really have no idea why so many younger theologians of retrieval feel so slavishly bound to a sort of repristinating mode in regard to retrieving the classical tradition; there seems to be a sense of security in it for them. I just refuse to think that anything ‘modern’ is from the devil; as far as I can remember the devil has been operative since at least the Fall.

[1] Paul R. Hinlicky, Divine Simplicity: Christ the Crisis of Metaphysics (Grand Rapids, Michigan: Baker Academic, 2016), 52.