So Andresen, “Zur Entstehung,” 23; Rondeau, Les Commentaires Patristiques, 2.31-32; Slusser, “Exegetical Roots,” 476.

So Andresen, “Zur Entstehung,” 23; Rondeau, Les Commentaires Patristiques, 2.31-32; Slusser, “Exegetical Roots,” 476.)| false
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Bates, Birth of the Trinity, 164-165. Cf. A. Briggman, “Measuring Justin’s Approach to the Spirit: Trinitarian Conviction and Binitarian Orientation,” Vigiliae Christianae 63 (2009) 107-137, at 113-114. This article was reprinted, with only minor changes, in A. Briggman, Irenaeus of Lyons and the Theology of the Holy Spirit (Oxford 2012) 9-31.

Bates, Birth of the Trinity, 164-165. Cf. A. Briggman, “Measuring Justin’s Approach to the Spirit: Trinitarian Conviction and Binitarian Orientation,” Vigiliae Christianae 63 (2009) 107-137, at 113-114. This article was reprinted, with only minor changes, in A. Briggman, Irenaeus of Lyons and the Theology of the Holy Spirit (Oxford 2012) 9-31.)| false
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Cf. Andresen, “Zur Entstehung,” 18-25; Slusser, “Exegetical Roots,” 464-465; Bates, Birth of the Trinity, 27-28, 164 n. 18; Rondeau, Les Commentaires Patristiques, 2.30-34.

Cf. Andresen, “Zur Entstehung,” 18-25; Slusser, “Exegetical Roots,” 464-465; Bates, Birth of the Trinity, 27-28, 164 n. 18; Rondeau, Les Commentaires Patristiques, 2.30-34.)| false
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Rondeau, Les Commentaires Patristiques, 2.33 n. 41 seems to be driving at the same point: 16 Que l’Esprit soit la troisième personne divine non parce qu’il est en fonction de troisième personne grammaticale, mais parce qu’il est en fonction de troisième locuteur, montre que, bien que Tertullien lui-même fasse interférer le schéma grammatical dont les “trois personnes” offraient une analogie séduisante, l’exégèse prosopologique porte fondamentalement sur le locuteur (et sur le ‘tu’, qui est un locuteur potentiel).

Rondeau, Les Commentaires Patristiques, 2.33 n. 41 seems to be driving at the same point: 16 Que l’Esprit soit la troisième personne divine non parce qu’il est en fonction de troisième personne grammaticale, mais parce qu’il est en fonction de troisième locuteur, montre que, bien que Tertullien lui-même fasse interférer le schéma grammatical dont les “trois personnes” offraient une analogie séduisante, l’exégèse prosopologique porte fondamentalement sur le locuteur (et sur le ‘tu’, qui est un locuteur potentiel).)| false
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Bates, Birth of the Trinity, 27.

Bates, Birth of the Trinity, 27.)| false
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E.g., Tertullian, Adv. Valent. 5.

E.g., Tertullian, Adv. Valent. 5.)| false
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Briggman, “Measuring Justin’s Approach to the Spirit,” 107-108. For the most recent systematic treatment of Justin’s overall pneumatology, with extensive bibliography, see ibid., 107-137. See also G.N. Stanton, “The Spirit in the Writings of Justin Martyr,” in G.N. Stanton, B.W. Longenecker, and S.C. Barton (eds.), The Holy Spirit and Christian Origins: Essays in Honor of James D.G. Dunn (Grand Rapids, mi. 2004) 321-334.

Briggman, “Measuring Justin’s Approach to the Spirit,” 107-108. For the most recent systematic treatment of Justin’s overall pneumatology, with extensive bibliography, see ibid., 107-137. See also G.N. Stanton, “The Spirit in the Writings of Justin Martyr,” in G.N. Stanton, B.W. Longenecker, and S.C. Barton (eds.), The Holy Spirit and Christian Origins: Essays in Honor of James D.G. Dunn (Grand Rapids, mi. 2004) 321-334.)| false
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Briggman, “Measuring Justin’s Approach to the Spirit,” 110. On the distinctive activity of the Spirit in Justin, see S. Wendel, “Interpreting the Descent of the Spirit: A Comparison of Justin’s Dialogue with Trypho and Luke-Acts,” in S. Parvis and P. Foster (eds.), Justin Martyr and His Worlds (Minneapolis, mn. 2007) 95-103.

Briggman, “Measuring Justin’s Approach to the Spirit,” 110. On the distinctive activity of the Spirit in Justin, see S. Wendel, “Interpreting the Descent of the Spirit: A Comparison of Justin’s Dialogue with Trypho and Luke-Acts,” in S. Parvis and P. Foster (eds.), Justin Martyr and His Worlds (Minneapolis, mn. 2007) 95-103.)| false
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Briggman, “Measuring Justin’s Approach to the Spirit,” 113. Citing Dial. 56.15, Briggman goes on to add that, for Justin, “the Holy Spirit holds a unique position of importance, since his activity stands behind the texts of scripture that Justin uses to illustrate the divinity of the Father and his Word” (114). This very closely parallels my own findings above.

Briggman, “Measuring Justin’s Approach to the Spirit,” 113. Citing Dial. 56.15, Briggman goes on to add that, for Justin, “the Holy Spirit holds a unique position of importance, since his activity stands behind the texts of scripture that Justin uses to illustrate the divinity of the Father and his Word” (114). This very closely parallels my own findings above.)| false
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Slusser, “Exegetical Roots,” 476.

Slusser, “Exegetical Roots,” 476.)| false
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Burge, Anointed Community, 141.

Burge, Anointed Community, 141.)| false
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Bates, Hermeneutics of the Apostolic Proclamation, 57.

Bates, Hermeneutics of the Apostolic Proclamation, 57.)| false
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Morgan-Wynne, Holy Spirit and Religious Experience, 319; cf. Dial. 11.5. Stanton, “Spirit in the Writings of Justin Martyr,” 334 sees this an innovation of Justin and a “corollary of his conviction that Christians are the true Israel.”

Morgan-Wynne, Holy Spirit and Religious Experience, 319; cf. Dial. 11.5. Stanton, “Spirit in the Writings of Justin Martyr,” 334 sees this an innovation of Justin and a “corollary of his conviction that Christians are the true Israel.”)| false
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L. Ayres and M.R. Barnes, “Pneumatology: Historical and Methodological Considerations,” Augustinian Studies 39 (2008) 163-236. This collection includes four papers, as well as an introduction and conclusion, which were originally presented at the annual meeting of the North American Patristic Society in 2005.

L. Ayres and M.R. Barnes, “Pneumatology: Historical and Methodological Considerations,” Augustinian Studies 39 (2008) 163-236. This collection includes four papers, as well as an introduction and conclusion, which were originally presented at the annual meeting of the North American Patristic Society in 2005.)| false
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M.R. Barnes, “The Beginning and the End of Early Christian Pneumatology,” Augustinian Studies 39 (2008) 169-186, at 170.

M.R. Barnes, “The Beginning and the End of Early Christian Pneumatology,” Augustinian Studies 39 (2008) 169-186, at 170.)| false
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Cf. Daniélou, Origins of Latin Christianity, 139-161.

Cf. Daniélou, Origins of Latin Christianity, 139-161.)| false
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Barnes, “Beginning and the End,” 184.

Barnes, “Beginning and the End,” 184.)| false
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