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this in mind, for if the work of the Holy Spirit is divorced from the objective work of the Son,
false mysticism is bound to result. The work of the Holy Spirit includes the following in the
natural sphere: (1) The generation of life. As being is out of the Father, and thought through the
Son, so life is mediated by the Spirit, Gen. 1:3; Job. 26:13; Ps. 33:6 (?); Ps. 104:30. In that
respect He puts the finishing touch to the work of creation. (2) The general inspiration and
qualification of men. The Holy Spirit inspires and qualifies men for their official tasks, for work
in science and art, etc., Ex. 28:3; 31:2,3,6; 35:35; I Sam. 11:6; 16:13,14.
Of even greater importance is the work of the Holy Spirit in the sphere of redemption. Here the
following points may be mentioned: (1) The preparation and qualification of Christ for His
mediatorial work. He prepared Christ a body and thus enabled Him to become a sacrifice for
sin, Luke 1:35; Heb. 10:5-7. In the words “a body thou didst prepare for me,” the writer of
Hebrews follows the Septuagint. The meaning is: Thou hast enabled me by the preparation of a
holy body to become a real sacrifice. At His baptism Christ was anointed with the Holy Spirit,
Luke 3:22, and received the qualifying gifts of the Holy Spirit without measure, John 3:24. (2)
The inspiration of Scripture. The Holy Spirit inspired Scripture, and thus brought to men the
special revelation of God, I Cor. 2:13; II Pet. 1:21, the knowledge of the work of redemption
which is in Christ Jesus. (3) The formation and augmentation of the Church. The Holy Spirit
forms and increases the Church, the mystical body of Jesus Christ, by regeneration and
sanctification, and dwells in it as the principle of the new life, Eph. 1:22,23; 2:22; I Cor. 3:16;
12:4 ff. (4) Teaching and guiding the Church. The Holy Spirit testifies to Christ and leads the
Church in all the truth. By doing this He manifests the glory of God and of Christ, increases the
knowledge of the Saviour, keeps the Church from error, and prepares her for her eternal
destiny, John 14:26; 15:26; 16:13,14; Acts 5:32; Heb. 10:15; I John 2:27.
QUESTIONS FOR FURTHER STUDY.
Does pagan literature contain any analogies of the doctrine
of the Trinity? Does the development of the doctrine of the Trinity start from the ontological or
from the economical Trinity? Can the economical Trinity be understood apart from the
ontological? Why is the doctrine of the Trinity discussed by some as introductory to the
doctrine of redemption? What is the Hegelian conception of the Trinity? How did Swedenborg
conceive of it? Where do we find Sabellianism in modern theology? Why is it objectionable to
hold that the Trinity is purely economical? What objections are there to the modern
Humanitarian conception of the Trinity? Why does Barth treat of the Trinity in the Prolegomena
to theology? What is the practical significance of the doctrine of the Trinity?
LITERATURE:
Bavinck, Geref Dogm. II, pp. 260-347; Kuyper, Dict. Dogm., De Deo II, pp. 3-255;
Vos. Geref. Dogm. I, pp. 36-81; Mastricht, Godgeleerdheit I, pp. 576-662; Turretin, Opera, Locus
Tertius; Hodge, Syst. Theol. I, pp. 442-534; Dabney, Syst. and Polem. Theol., pp. 174-211;