The Trinitarian theology remains most often within the Circular Latin scheme (the Holy Spirit as the love of the Father and the Son) or within the Linear Greek scheme (the Holy Spirit as the love of the Father through the Son). Moreover, this theological limitation is also found in phenomenology: the forgetfulness of the “force” as such. From the triple excess the phenomenology – the primacy of weakness over force, the hypertrophy of the flesh over the body, and the apriori of the sense upon the chaos – a new “Trinitarian” ontology could arise. Based on the work of Klaus Hemmerle (Theses for a Trinitarian Theology), but following our own way, we will try to distinguish the three persons of the Trinity in a new manner: a “God of the force” in the person of the Holy Spirit, a “God of the body” in the person of the Son, and a “God of the chaos or the descent into the abyss” in the person of the Father. Like the conatus of Spinoza, God makes, to a certain extent, an “effort with us” (Em-manuel) in order to remain, perhaps to increase, within our being. Far from the war (polemos) or sin (fall), the perichoresis teaches us how we may support one another in order to exist.