Hendrikus Berkhoff, Christian Faith: An Introduction to the Study of the Faith (Grand Rapids: Eerdmans, 1979).
Reformed:
Word and Spirit: 56-61: first mention of Spirit; HS enables the Word to be heard, understood, and obeyed, but also does more than just facilitating the relational event (but this is unclear); there is a mutual relation b/t Word and Spirit; he decries the scant attention usu. paid to the HS in revelational events.
Entire Chapter on God (does it mean ‘father’?): 105-149; in this chapter, although recognizing the Son, the term God more often than not does refer the Father; he notes the nonsensicalness of the combination of omnipotence and defenselessness in God at one and the same time; the defenselessness is promoted also b/c the HS works only through persuasion to become sanctified; in being defenseless, however, the Spirit possesses superior power (138); HS also makes people into children of God through forgiveness and renewal; the liberation of the Son from the grave is extended by the HS into all the world (141).
Notes that the HS effects the inter-subjective relationship b/t God and mankind (217); the same HS preserves us also. In the chapter on Son, 267-338, there is no mention of the Son being the Son b/c of the Spirit’s anointing there is no mention of the Spirit with relation JC suffering on cross, none re: the HS role in reconciliation, and no mention of Spirit’s work in resurrection. However, its noted that the outpouring the HS advents a new age, which eventually spread over the whole world (255); notes that the work of the exalted Christ does not coincide with the work of the HS in us – his influence on God (father?) and on history is more than the HS direct influence on us (315); allow me to backtrack, as he does say something re: the Spirit and his ‘participation’ (319) – and he notes that the next 3 chapters, #s 38-40 work out this ‘participation’ more so; he defines the gr. term Pneuma over several pgs: 321-324: notes its often ‘life’/’vitality’; here he designates that the HS is especially active in the activity of God after the resurrection (322); the HS is God active in the present; the HS is not bound to the church, however; claims that acc. to the NT, the whole of the HS’s work is from the perspective of the fulfilled work of JC; notes how HS relates to JC: not only sequence, as the HS in some ways preceded JC; yet the work that the HS does on the basis of JCs work is justification and sanctification (327); notes that participation re: HS refers the HS constantly drawing new circles in time and space (328);
The section on the Church, 339-422, 3 chpts, elaborates this participation: notes that the church is the avenue by which one shares the Spirit (see343); interestingly, little mention of the HS re: the Lord’s Supper (363); moreover, even though it is about the ‘church’ – which connotes the HS (ref. 343), there is little explicit mention of the HS; however, he does note that the HS uses the sermon in worship as a means of grace; notes that the Spirit derives everything from JC (388), and adds no new truths to JC; the Spirit in conjunction with the sacraments avoids objectivism and subjectivism both (392); even though he earlier said this chpt was primarily re: HS, it seems that JC takes over post 392 – ‘body of Christ’;
Renewal of Man, 423-498, is seemingly almost singularly focused on the Son: justification, faith, everything; no mention of Spirit re: the ‘security of believers’ (449); however, HS causes the ‘struggle’ in our life to begin (by reawakening):469; interestingly, Perseverance of saints is dependent on JC, not HS (477);
Speaks of HS re: Renewal of World: 499-502: just as HS renews people, so too shall HS renew world; particularly mentions HS re: sanctification of world (507-509), which he refers to as ‘structural sanctification’ (in difference to personal sanct.: 518); thus, HS ultimately gets victory over world: 519; The last chapter links the Son to the Spirit, who together make All Things New, wherein he notes that HS is the ‘pioneer’ of the future (521-23).
Sum: Principally Christocentric, even where the Spirit is named (sort of a bait-and-switch). Revelation comes b4 discussion of ‘God’, JC b4 ‘church’, and no explicit ‘HS’ chapter; this contrasts w/ urs b/c u begin with HS> revelation> doctrine of God>> humanity> church, etc.