The renewal of the various disciplines of theology leading into the Second Vatican Council, and expressed with a new vitality in the documents of the Council, have resulted in an enrichment of Trinitarian theology in the last three decades. The renewal in biblical and patristic studies has resulted in Trinitarian theology being expressed within the context of the history of salvation, as was the emphasis in the early Patristic Period; the Father, Son and Holy Spirit have been treated in amore balanced way within their relational aspect not only to themselves but in the dynamic of their relationship with man. The various charismatic renewal movements after the Council have also helped to enrich the prayer life of the people with a greater Trinitarian emphasis. This has helped to ‘rehabilitate’ the relationship of the Holy Spirit to the faithful. The theological concept of communio has highlighted and nuanced the centrality of this concept in Trinitarian theology. The return to the richness of the Fathers of the Church in finding in the Genesis creation account the community of persons that is God, and that it is in this communitarian dimension that man is created and images God, has allowed a strong link to be established between Christian anthropology, ecclesiology, sacramental theology and Trinitarian theology. This imaging of God is made historical in the most basic statement of the Church, the domestic Church, where husband and wife give witness in their marriage to the communion, dialogue and relations of self-giving love in the persons of the Trinity. This was expressed beautifully in the General Audience of November 14, 1979 by Pope John Paul II: ‘Man becomes the image of God not so much in the moment of solitude as in the moment of communion. Right "from the beginning," he is not only an image in which the solitude of a person who rules the world is reflected, but also, and essentially, an image of an inscrutable divine communion of persons.’ The priest discovers his identity in this same service to communion, although in a radically different way. In the Latin tradition he renounces the beauty of self-giving love in marriage to donate himself to the mystery of communion of service to the Church and Christ in the sacrament of priesthood. Lumen Gentium (n. 28) situates the strength of the priests to donate themselves to this service in the communion of the Eucharistic assembly; here, acting in the person of Christ and carrying forward this same mission in the power of the Holy Spirit, ‘they unite the votive offerings of the faithful to the sacrifice of Christ their head, and in the sacrifice of the Mass they make present again and apply, until the coming of the Lord, the unique sacrifice of the New Testament, that namely of Christ offering himself once for all a spotless victim to the Father.’