Leithart
Creation science advocate Henry Morris has some interesting Trinitarian speculations at the beginning of his The Biblical Basis for Modern Science 
More specifically, the Son as Creator is revealed in the creation: “When, therefore, the writers of Scripture tell us that the things created are so designed as to reveal the godhead, we must understand this to mean that Jesus Christ himself is to be seen in the creation as well as the full Trinity. Not only the Son, but also the Father and the Spirit, must be discernible in the creation.”
How is this the case? Morris suggests that the world has a fundamentally triadic structure. Creation consists of the triad of space, time, and matter, which are coinherent yet distinct; and each of these features of creation is itself triadically structured.
He writes, “the interrelationships between the three persons of the godhead are closely similar to the relationships between the three entities of the physical universe. As the Son manifests and embodies the Father, so the phenomena of matter represent, as it were, intangible space in a form discernible to the senses. Though space is everywhere, it is itself quite invisible and seemingly unreal, were it not that phenomena of all kinds are continually and everywhere taking place in space and thus manifesting its existence. The phenomena themselves when observed closely, are found to be essentially nothing but space (the atomic structure of matter, for example, whether conceived as particles or waves, consists almost wholly of space). And yet the phenomena (matter and energy) are most definitely real and discernible to the senses and to measurement. The Holy Spirit proceeds from the Son, again invisible and omnipresent, with the function of interpreting and applying the nature and work of the Son and the Father. Likewise, time is the universal concept within which the significance of space and matter must be interpreted and applied. Time itself only becomes meaningful in terms of the phenomena and material and processes that are everywhere manifest in space.”
Thus, “The physical universe as we know it, therefore, is in its nature wonderfully analogous to the nature of its Creator. The continuum of space and matter and time — each distinct and yet inseparably interrelated with the other two and occupying the whole of the universe — is remarkably parallel in character to what has been revealed concerning the nature of God as Father, Son, and Holy Spirit, each distinct and yet each inseparably identified with the other two, and each equally and eternally God. Space is the invisible, omnipresent background of all things, everywhere displaying phenomena of matter and/or energy (which are interconvertible) that are, in turn, experienced in time. Just so, the Father is the invisible, omnipresent source of all being, manifested and declared by the eternal Word, the Son, who is, in turn, experienced in the Spirit.”
Of space in particular, he writes, “‘No man has seen a line at any time.’ If one tries to draw a line, be it ever so thin, it nevertheless must have some width to it in order to be discernible, and then it is no longer a line, but a plane! Thus, the existence of one dimension can only be demonstrated by a construct in two dimensions. The second dimension must be present in order for the first to be revealed. The reality of ‘length’ can only be demonstrated by the simultaneous presence of ‘breadth.’” But two dimensions is not sufficient for human “experience” of space: “Although reality can be convincingly manifested and represented by means of a two-dimensional visualization, the actual existence of that which is so represented requires all three dimensions. Although a plane can be seen, it cannot be experienced! The real world is a world of three dimensions, no more and no less.”
Of the triunity of matter: “First, there is energy, the unseen but powerful source, begetting and manifesting itself in motion (evidenced by a velocity, passing through a certain space in a certain time), and finally experienced in terms of the phenomenon produced. Each — energy, motion, phenomenon — is inseparably related to the other two and each is universally present wherever there is matter; in fact, each is matter. Matter invariably is equivalent to energy, and energy is invariably manifested in motion, and motion invariably produces phenomena. But there is even a more general way of understanding the triunity inherent in matter or energy. Since every phenomenon has a beginning and end, both in space and in time, let us call each such occurrence an event. In this sense a flash of lightning, a fire, a musical sound, or any other phenomenon is an event that takes place in space and time. The duration may be brief or great and the space occupied may be small or large. Even a mountain or a planet or a star may thus be considered an event, occupying a certain part of space for a certain length of time. We can include under this term not only physical phenomena but also biological, mental, and spiritual phenomena. An animal, a meditation, a prayer — all are events, each with a beginning and end in space and time.”
In short, “in a most remarkable way, the universe is a tri-universe. The universe as a whole is a space-matter- (or energy) time continuum. Space is length, breadth, and depth. Time is future, present, and past. And matter, in the broadest sense, is cause, event, and consequence (or energy, motion, and phenomenon).” Creation is a “trinity of trinities.”
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