What I resist the most is the silly, Hislopian approach that automatically creates genealogy from analogy. The fact that one concept resembles another does not mean that it originates from the other.
There is nothing 'Hislopian' about analysis of late second temple Judaism and their interpretation of their texts. This was the soil in which Christianity sprouted. The same culture, the same time, the same texts used in many cases the same way.
Some terms were used as a way of speaking of the activity of God himself....The point is that when Wisdom, or God’s glory, or the Logos did become a person in the tradition, then in Judaism and in early Christianity that person is consistently distinct and subordinate to God .......Only in the fourth century was the ‘second god’ put on a level with God himself by Christians who moved beyond the early teaching about Jesus, thus overturning the earlier teaching. ...
Emanations of God are precisely both God himself and subservient to God.
The Holy spirit has a voice and will in certain passages, yet it is understood he/she is sent by God. Christ is described identically. The Gospel story has Jesus identify as Wisdom and Word. The lines get blurred.
It gets easier to see when you read the Gospel as a theological text not historical. Whether you understand a historical person at the center or not, the texts were written and freely adjusted with a message in mind. Not documentation.
The Trinity doctrine is both sophisticated and naive. It is an attempt to reduce concepts to a formula. It could for instance just as easily arrived at 4 or 5 'faces' of God as three, but the choice of three does have a certain economy and appeal.