It is a familiar refrain in various theological conversations that pneumatology has been woefully underdeveloped in Western theology since the time of Augustine. However, some theologians are working to correct this situation and to develop new ways of understanding the person of the Holy Spirit in ways which are faithful to traditional theological sources. Wolfhart Pannenberg is one such theologian. One way in which he seeks to revitalise contemporary pneumatology is by appealing to field theory as it has been developed in modern physics. Pannenberg justifies such a move by investigating the etymological and philosophical roots of both field theory and pneumatology in the Stoic understanding of the doctrine of the πνεῦμα as the field of all material existence. While the Stoic notion of field was rejected by the apologists as a way of understanding, because of its inherent materialism, this possibility has been reopened by modern physicists who have developed field theories as a way of understanding the animating and binding qualities of nature which are devoid of materialism. Pannenberg takes up this language in a distinctive way to describe the unity of the Godhead in order to avoid modalism and to undo emphasis on rationality which has been the central feature of much of modern Western pneumatology. He also draws upon field theory to understand the activity of the Spirit in creation as its animating and unitive property, while preserving the freedom and individuality of creaturely existence. The author argues that this distinctive feature of Pannenberg's use of field theory in pneumatology has laid the ground work for a renewed understanding of the role of the Spirit in creation and a new avenue of conversation between theology and the natural sciences. In particular, field theory should be seen as an important way of understanding the loving relations between persons which is grounded in a mutual self-giving which respects the individual, in contrast to those who ground love primarily in compassionate suffering.