What then, is the alternate model that I proposed to the RT? I named this model the social Trinity in the research question. It was my attempt to present a model that was true to the contemporary conversation about the Trinity. Western theologians have wrestled with the Trinity question throughout the twentieth century. Stanley Grenz offers a helpful schematic to map the landscape of this conversation. He articulates three major types of Trinitarian thought in the twentieth century: (1) those emphasizing the historicity and futurity of God—Moltmann, Pannenberg, Jenson; (2) those emphasizing the relationality of God—Boff, LaCugna, Zizioulas; and, (3) those emphasizing the transcendence, or otherness of God—Johnson, Urs von Balthasar, Torrance.
Each of these theologians contributes important aspects to the conversation. The term social Trinity, however, is most readily associated with Moltmann and Volf. I must confess that my language has changed since the initial crafting of this research question. I no longer find the term social to be the most helpful label for this model of the Trinity. This became apparent to me early on in the research project. The first indication came when I had the initial meetings with my pastoral contacts in the congregations. Whenever I got to the term social Trinity I could tell that there was pensive hesitation. They shuffled in theirs seats, and eventually asked the awkward question, “What do you mean by social Trinity?” This was a helpful experience for two reasons. First, it affirmed my assumption that the terminology was not commonplace, even among clergy. Second, upon further conversation, I realized that the term social was a trigger associated with one of two prejudices. One prejudice was the immediate association with the term social Gospel that harkens back to the liberal/fundamentalist schism of the early twentieth century. The other prejudice was the immediate association with the issue of social justice which signals work projects and activist movements.
I found myself immediately using the terms relational and relationships in order to explain the meaning of the social Trinity. One pastor suggested that I simply change the question to read “the relational Trinity.” This was a valid suggestion, but I opted to leave the language as it is because it is associated with a certain body of theological literature, whereas the term relational Trinity is not as widely used.
 Stanley J. Grenz, Rediscovering the Triune God: The Trinity in Contemporary Theology (Minneapolis: Fortress Press, 2004).