This dissertation examines the impact of the filioque on the relationship between the Spirit and the Son, particularly as it pertains to the economy of salvation and the availability of salvation to the unevangelized. More specifically, it argues that rejection of the filioque cannot serve as a means of gaining an independent economy for the Spirit. Chapter 1 presents the thesis and describe the place of both pneumatology and the filioque in contemporary inclusive soteriologies. Chapter 2 surveys the status of the filioque debate in contemporary Western theology as well as the various ways that the filioque is treated by pneumatological inclusivists. Primary attention is given to Clark Pinnock and Amos Yong, who serve as the primary dialogue partners for this dissertation. Chapter 3 examines various Eastern Orthodox theologians, both past and present, and argues that inclusivists have misappropriated Orthodox theology. Specifically, this chapter argues that Orthodoxy has historically viewed the work of the Spirit as inextricably connected with that of the Son in spite of its rejection of the filioque . Chapter 4 addresses the biblical portrayal of taxis in the Trinity whereby the Father gives direction to the works of both the Son and the Spirit. Attention is given to the unity of the trinitarian economy that results from the Father's administration. Chapter 5 argues that pneumatological inclusivists have failed sufficiently to consider significant biblical-theological themes of Scripture and their impact on pneumatology. This is particularly true of eschatology. It further suggests that the pneumatological lens through which some inclusivists interpret Scripture distorts biblical pneumatology. This chapter also offers a brief proposal for understanding pneumatology in light of the Bible's eschatological framework. Chapter 6 summarizes the issues considered in the dissertation and offers some brief closing comments. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

Karl Barth (1886-1968) was an ardent defender of the filioque, the doctrine which states that the Holy Spirit proceeds from the Father and the Son. Generally, scholarly analysis is restricted to Barth's defence of the filioque in the first half volume of the Church Dogmatics. However, this thesis proceeds on the assumption that a fuller understanding of the filioque in Barth must take into account the genesis and development of the doctrine in his earlier thought. A latent dialectical christocentric pneumatology in the second edition of Romans (1921) provides the material theological support for the doctrine, which subsequently appears in a formal discussion of the filioque in the Gottingen Dogmatics (1924). There Barth speaks of the filioque as a theological analogy of the structure of his developing doctrine of the threefold Word of God. As preaching proceeds from revelation and Scripture, so too the Spirit is to be understood as proceeding from the Father and the Son. / Barth continues to defend and apply the filioque in the Church Dogmatics, though the original connection to the threefold form of the Word of God recedes into the background. Instead, the filioque functions systematically both as a theological guarantee of the unity of the work of the Son and the Spirit and as the eternal ground of fellowship between God and humanity. Barth's most mature view of the filioque is construed in dialectical terms whereby the Spirit is understood to be eternally active in uniting and differentiating the Father and the Son. Furthermore, Barth is atypical in the Western filioquist tradition because he refuses to speak of the filioque in terms of a "double procession"; rather, he views the Spirit as proceeding from the common being-of-the-Father-and-the-Son. Barth's stance on the filioque does not result in a form of pneumatological subordinationism, as critics often maintain. Rather, his adoption of the filioque reflects a tendency toward a superordination of the Spirit over Father and Son in a structurally similar way to Hegel's pneumatology. The thesis concludes by pointing to a tension in Barth's thought which in practice tends toward a conflation of economic and immanent Trinity as he reads back into God the problem and confrontation he perceives to exist between God and humanity.

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