Based on the understanding that the doctrine of the Trinity is the expression of what the Scriptures reveal to us about the history of God's relationship with his people, we propose that such a doctrine should be the hermeneutical criterion for theology. In doing so, we are adopting José Míguez Bonino's theological and methodological suggestion to Latin American Protestantism.

The context of this reflection is a church that has difficulties understanding the world, and thus, relating constructively with society and culture. Out of that very church, however, alternative voices, such as those of theologians René C. Padilla and Orlando E. Costas, have emerged. In christological key they propose to recuperate the historical dimensions of Jesus' life and ministry; and then, especially from the theology of the kingdom of God (Costas eventually uses pneumatology), they place emphasis on the cosmic aspect of Christ's work. The assumption is that this understanding of Christ provides the basis to recuperate the historical dimensions of faith. During the last few decades, Evangelicals and Pentecostals have shown important advances in their relationship with the world, but the problem persists. Most still believe that social action has no intrinsic spiritual value.

It is our contention that a trinitarian perspective will enrich and deepen those christologies, and will provide better theological support for piety and mission. A trinitarian christology recuperates the key role the Holy Spirit has in Jesus' life and ministry. It draws attention to the constant and intimate relationship Jesus shares not only with the Spirit but also with his Father; which extends beyond the incarnation to the rest of the history of salvation and, finally, to the very core of God's being. The Spirit-Word relationship allows us to recuperate the human side of Jesus Christ, and also see the active participation of the Word in creation. Word and Spirit are the two hands of God (the Father) which actively participate in creation and redemption. The scope of such participation determines and qualifies the scope of the church's life and mission in the world.