By way of introducing this doctrinal study, we have
traced in broad outline the effects of Hellenistic
philosophy on the theology of the Holy Spirit. After
reviewing some of the errors which arose in the identification
of the Spirit with the creation of mediating
grace, we noted that there was also a tradition which
avoided the worst aspects of Greek dualism by identifying
the Third Person of the Trinity with grace as a
continuing realisation of the mission of Christ in
history. The pneumatological theology of Samuel Rutherford
manifests this emphasis in 17th Cent. Scotland.
his doctrine of the Spirit is consciously integrated
with his understanding of the Trinity in general and
with Christology in particular. The Son and the Spirit
are both sent according to the plan of the Father. The
Spirit in his soteriological office is subject to the
Son and produces by recreation the life of the Son in
those chosen by the Father. Thus regeneration, faith,
repentance, and sanctification are the believer's by
an actual union of participation in the life of Christ.
This activity of the Spirit presupposes not only His
use of the Scriptures which He has caused to be written
as an unerring revelation of God's will, but also His
absolute control of all creation. The Spirit's power in
this regard is manifest in every part of the world but
most obviously in the Church which He guides and vitalises
and in the life of the individual believer who is
constantly under His influences. The presence of the
Holy Spirit in man does not create a bridge between him
and Christ as by a creaturely means nor does it annihilate
the believer's personhood or responsibility as
by an absolute imputation of Christ's life. Rather,
by drawing men into a living union with the living Christ,
the Holy Spirit establishes man's true creatureliness
and his responsibility in an act of worshipping the
triune God in and through Jesus Christ
