The 20th and 21st centuries’ revival of interest in the Holy Spirit has extended to many areas of Christian life and practice, including missions and the relationship of Christianity to other religions. The person and work of the Holy Spirit stands at the center of many modern theology of religions proposals. One of the most pressing issues in the field is determining whether it is possible to simultaneously hold to a traditional exclusivist framework while also acknowledging the work of the Spirit among non-Christian religions, As the global evangelical church interacts with adherents of other religions on a daily basis, can it affirm both the exclusivity of Christ for salvation and an active work of the Spirit in other religions? This research paper will argue that the neo-Calvinist conceptions of common grace and religion provide a robust and positive theology of the Holy Spirit among the world’s religions even while affirming Christological exclusivism and the necessity of faith in Jesus Christ for salvation. The focus of unpacking this strand of neo-Calvinist thought will be through the writings of Herman Bavinck and Abraham Kuyper, who stand at the headwaters of the movement. Additionally, the contribution of Johan Bavinck will be analyzed, especially since, as a missionary to modern day Indonesia, he wrote much concerning the relationship of Christianity to other religions. The writings of each of these three authors on how the non-Christian religions relate to common grace, human religion in general, and the Holy Spirit will be explained. This paper will then offer a biblical and theological critique of the neo-Calvinist conceptions of these ideas, while also offering future lines of theological development and clarity that may be beneficial. Specifically, it will be argued that while the Neo-Calvinist understanding has theological value, it is in need of greater biblical and exegetical support than that provided by Kuyper and the Bavincks. Further, a more robust biblical theology of the Spirit and a scriptural unpacking of demonic influence on non-Christian religions is needed to supplement the theological categories of Neo-Calvinism. Finally, the implications of the neo-Calvinist view for missions, religious dialogue, and the global evangelical church will be considered.