John Owen Research Papers - Academia.edu (original) (raw)

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- Regeneration, 17th-Century Studies, Doctrines of Grace, Common Grace

Puritan Reformed Journal July 2016

- by Ryan Rippee
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- John Owen, Doctrine of God the Father

Contrary to much of the recent literature on the trinitarian theology of John Owen, which often ascribes radical personal distinction to his account of triune relations and actions, this paper argues that Owen's account of distinct divine persons and trinitarian actions ought not to be contrasted with his theological forebears: Augustine, Thomas Aquinas and Calvin. Instead, his account of trinitarian ontology and operation is thoroughly consistent with (and dependent upon) the Augustinian principles that these interpreters suspect Owen is rejecting. The argument unfolds by presenting four putative points of strong personal distinction in John Owen's trinitarian theology and then reinterpreting each of the themes and passages that these four points are supposedly rooted in, evidencing his Augustinian account of trinitarian unity and distinction.

- by Ty Kieser
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- Trinity, Covenant Theology, Doctrine of the Trinity, Social Doctrine of the Trinity
- by Bálint Károly Zabán
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- English Puritanism, Puritanism, Literary culture of Puritanism, John Owen
- by Philip Craig
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- Regeneration, 17th-Century Studies, Illuminism, Grace

God the Father is the author and initiator of our salvation. He restores our communion—lost in Adam—by revealing his love for us in Christ’s atonement for our sins through the Holy Spirit and by imputing to us Christ’s righteousness. He does this by the Holy Spirit by means of bringing about the necessary condition to lead us into repentance and into the obedience of faith, which glorifies the Father for his work of mercy.

- by Sandro Polenta
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- Reformed Theology and Ethics, Faith, Reformed theology, Holy Spirit
- by Rob Edwards
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- Sanctification, John Owen
- by Hugo Meijer and +1
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- Christology, Pneumatology, Ecclesiology, Sacramentology

Introduction to an edition of the epigrams of a popular Neo-Latin humorist

- by Dana Sutton
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- Neo-latin literature, Greek and Latin Epigram, Neo-Latin Poetry, John Owen

Co-écrit avec Frédérick Guillaume Dufour. Cette entrée passe en revue et analyse les principales contributions à la théorie de la paix démocratique dans le champ des Relations Internationales, notamment ses racines dans le fameux Traité de la paix perpétuelle de Kant, en passant par la tradition libérale et les travaux de Doyle, Owen et Russett, entre autres, tout en notant les critiques qui lui ont été adressées en provenance d'auteurs néo-réalistes et critiques.

Few issues have been as divisive for the contemporary church as the doctrine of irre- sistible grace. In the debates surrounding this doctrine, there has been an overwhelm- ing tendency for theologies of grace to focus on the effects that grace has on particular human beings. Alongside this tendency, there has arisen a danger that we forget that God’s grace is God’s grace; that it is God’s free, personal, and beneficent disposition and action. In this article, I turn to Karl Barth to consider a way forward for interpreting the irresistible nature of grace that does not focus on its effectuality but on its theocentric, participative, and covenantal character.

- by Andrew Torrance
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- Religion, Christianity, Theology, Systematic Theology
- by Jacob Denhollander
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- Trinitarian Theology, The Atonement, Socinianism, John Owen

Theme of the Pentateuch: Tripartite covenant; progeny, relationship with God, and Land.

- by Kenneth R . Lockridge
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- Ancient History, Sovereignty, Hebrew Bible, Old Testament Theology

本文探討約拿單．愛德華茲（Jonathan Edwards）在《宗教情操真偽辨》（A Treatise Concerning Religious Affections）當中提出的屬靈認識論。愛德華茲以「想像」（imagination）為出發點，討論自然與超自然的感知（natural and supernatural senses），並建構「新感知」（the new sense）一說。本文將指出，愛德華茲雖借重經驗論及英倫啟蒙運動的哲學術語，但其認識論的核心屬乎宗教改革世界觀：正如加爾文一反中世紀羅馬公教教割裂「自然」與「恩典」的普遍傾向，並強調透過特殊啟示的「眼鏡」（spectacles）來詮釋自然啟示，且呼籲基督徒透過「第二因」（自然媒介、人的責任）來體現對「第一因」（神的主權、超自然的恩典）的信仰，愛德華茲的屬靈認識論也在於建構「恩典」與「自然」間的橋樑。
此用意可見於《宗教情操》的寫作背景。當時美國奮興運動高舉神祕的靈異經歷，忘卻了自然日常生活當中的靈性，與中世紀羅馬公教高舉「恩典」而輕忽「自然」的神祕主義相似。當時哈佛大學的理性主義者（Rationalists，非嚴格意義上的德國理性主義，而是指英美啟蒙運動的跟隨者）則從自然主義（naturalistic）或自然神論（deistic）世界觀出發，視奮興運動所高舉的靈異經歷為無稽之談。此二者的共通之處在於割裂「恩典」與「自然」。愛德華茲的《宗教情操》同時駁斥了神祕主義及自然主義/自然神論的割裂世界觀，重申宗教改革的屬靈認識論。

- by Shao Kai Tseng
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- Reformation Studies, Enlightenment, John Calvin, Jonathan Edwards
- by Daniel R Hyde
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- Historical Theology, Liturgy, Reformation and Post-Reformation, English Puritanism

This thesis observes John Calvin’s understanding of the mediatorial office of Jesus Christ, and the mediation theologies of Isaac Ambrose, Thomas Goodwin, John Owen, Francis Turretin, Jonathan Edwards, and Abraham Kuyper. It is an attempt to present a case that the mediatorship of Jesus Christ is not a temporary office, but rather it is an office that possesses at least five functions, some of which will perpetuate into the new creation. Many contemporary theologians have critiqued the mediator-Christology of Calvin, and other figures in the Reformed tradition, by suggesting that these figures only saw Christ’s office as Mediator to hold a soteriological purpose, but I argue that this traditional interpretation of Calvin and many in the Reformed tradition is an incorrect assumption. Rather, Calvin and many others in the Reformed tradition envisioned a cosmic function, a revelatory function, a soteriological function, an intercessory function, and a hypostatic-ontological function of mediation. This thesis will challenge the traditional understanding of Christological mediation that is usually truncated and limited to expiation, and seeks to explore the entirety of the mediatorial office of Jesus Christ.

- by Aaron Pendergrass
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- Christology, John Calvin, Abraham Kuyper, Jonathan Edwards

Recent interpreters of John Owen incorrectly argue that Owen's trinitarian theology undermines the doctrine of inseparable operations (Opera Trinitatis ad extra sunt indivisa). On the contrary, this article argues Owen upheld this doctrine like his Reformed Orthodox contemporaries, using the incarnation as a test case. Owen maintained the incarnation was an undivided act of the Trinity, which had its appropriative terminus on the Son alone – a pattern of thought he extended to the Spirit's work on the Son's humanity. Owen's creative use of the tradition is an example for contemporary theologians who would emphasize the Spirit's role in Christology.

- by Tyler Wittman
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- Christology, Trinitarian Theology, Reformed scholasticism, John Owen
- by Daniel R Hyde
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- Liturgy, Puritans, English Puritanism, Studies on worship

This paper examines the way in which trinitarian theology provides the theological structure for the atonement; specifically, the extent of the atonement. Focusing on the trinitarian doctrine of opera trinitatis ad extra sunt indivisa (“all acts of the trinity towards creation are without division”), or indivisible operations, I will examine the way in which Bruce Ware and John Owen conceive of the triune shape of the atonement and its extent. Through this comparison, I argue that Bruce Ware’s account of the extent of the atonement – his “four point Calvinism” – is inconsistent with indivisible operations.

- by Ty Kieser
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- Doctrine of the Trinity, John Owen, Atonement theology
- by Ben Dunson
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- Systematic Theology, John Calvin, Apostle Paul and the Pauline Letters, Martin Luther

In recent debate on the doctrine of union with Christ, the theology of John Owen has received mixed treatment, with some arguing that his is among the fullest on offer in Reformed theology, while others argue that it is overly forensic and pietistic, departing significantly from fuller treatments like that of Calvin. These arguments fail, however, because they insufficiently situate Owen's theology of union with Christ in relation to the "three-fold grace" of Owen's christology. This article argues that this three-fold grace structures Owen's conception of union with Christ, and provides important insights regarding the role of both the covenant and the incarnation for framing the creature's participation in Christ by the Spirit.

- by Timothy Robert Baylor
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- English Literature, Theology, Historical Theology, Systematic Theology

The present article compares John Locke’s and John Owen’s approaches to toleration. Owen, a towering figure of the Puritan revolution and a Protestant scholastic whose work is still the object of significant appreciation in Reformed circles, was Locke’s dean during his time as a student in Oxford. There is a number of treatises on toleration by Owen, especially during the mid-1640s, and later again after the Restoration, in his role as a nonconforming divine. There has also been some speculation regarding the involvement of both Owen and Locke in the circle around Shaftesbury. Together with their writings against Parker and Stillingfleet, this would seem to draw Owen and Locke quite close to each other. Both authors are, however, divided in their approach to Christian doctrine: Owen represents classical confessionalism and Locke modern doctrinal minimalism. The article explores the ways in which these oppositional approaches to doctrine relate to their views of toleration.

- by Manfred Svensson
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- Calvinism, Locke, John Locke, Reformed theology
- by John Coffey
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- Religious Toleration, The English Civil War and Revolution, Puritanism, John Owen

This article presents a new understanding of how the context of Restoration debates around toleration, magisterial authority and political obligation impinged upon Locke’s mature thought. It proposes that prominent Anglican clergymen, by utilising Hobbist ideas in their arguments for religious conformity, transformed the debate around toleration. In particular, Samuel Parker’s Discourse of Ecclesiastical Politie’s potent mix of Hobbism, theological moralism and Scholastic natural law led to important nonconformists, such as Owen and Ferguson, reshaping their arguments in response. They were forced to make an argument upon first principles as to precisely why Parker’s naturalistic account of ecclesiastical authority was inadequate to justify their own particular view of religious institutions. Crucially, the specific features of Parker’s argument, led to John Humfrey, a largely overlooked figure, developing a set of ideas that preconfigured Locke’s later thought. This article then highlights Locke’s creative engagement with the ideas of his time, by charting the changes to Locke’s ecclesiology and view of natural law from 1667-1674, alongside the similar conceptual shifts made by Humfrey.

- by Paul George
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- Trinity, Trinitarian Theology, John Owen

This paper will seek to establish that the Puritans correctly understood both the gravity of man’s sin and the magnificence of Christ’s atonement for it. This is made evident by exploring and evaluating the Puritan views of the sinfulness of sin and Christ’s atonement for it. Due to spatial limitations, various excerpts from the works of John Owen, Thomas Goodwin, Nathanael Vincent, John Flavel, Charles Manton, Thomas Watson, and Edward Reynolds will function to represent the entire corpus of Puritan writings.

- by Kimberly Oppizzi
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- Theology, Historical Theology, The Atonement, Puritanism

"As Christians we worship the one God who is Father, Son, and Holy Spirit. According to the Nicene Creed the Son is very God of very God and is of the same substance as the Father. And the Spirit is worshipped and glorified together with the Father and Son. In the same creed we also confess that the Son was incarnate and was made man. That is, he took to himself our creaturely human nature. But this seems to present us with a theological difficulty. How can we worship the Son without falling into the idolatry of worshipping the creature?"

- by James E Dolezal
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- Christology, Incarnation of Christ, Christian Theology, Worship
- by Daniel R Hyde
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- Historical Theology, Politics, Prayer, Reformation and Post-Reformation

Abstract: This article re-examines John Owen’s construal of the Holy Spirit’s activity in the humanity of Christ. While Owen’s ‘Spirit Christology’ is both lauded as exemplary and criticized as nearly Nestorian, both positions are largely based on a shared (yet faulty) assumption regarding the key text of Owen’s ‘Spirit Christology’ (Pneumatologia 3:159–88; esp. pp. 160–1). In order to correct this assumption, this article examines the claims that Owen makes in this section of Pneumatologia within three different contexts: (1) Owen’s historical context; (2) the context of Owen’s broader corpus; and (3) the immediate context of these claims within the structure and argumentation of Pneumatologia as a whole. I suggest that this rereading of Owen’s Spirit Christology is able to retain many of the desirable theological implications of the original interpretation without the same theological difficulties.

- by Ty Kieser
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- Christology, Pneumatology, Holy Spirit, John Owen
- by Marty Foord
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- Reformed scholasticism, John Owen

Andrew Fuller Conference 2016: While John Locke's philosophy inspired Jonathan Edwards’s anthropological writings, Edwards could not fully accept the naturalistic limits of Lockean empiricism and thus infused the doctrine of spiritual illumination from Owen to account for religious experience. The argument will trace the influence of Owen's significant work on the Holy Spirit, Pneumatologia, and compare his understanding of the faculties of the soul and spiritual illumination with Edwards's Religious Affections and other writings.

- by Craig Sanders
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- John Locke, Jonathan Edwards, John Owen
- by Philip Craig
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- Regeneration, 17th-Century Studies, Doctrines of Grace, Common Grace

Scholasticism was once perceived to have led to a divergence in Reformed theology. It was held that John Calvin and his successors held different views. It was supposed that Calvin had a dynamic theology, while the theology of his successors was enclosed in the cage of precise thinking, losing its spirit and becoming a dead letter. In the careful study of Reformed scholastics, however, it becomes clear that this is not the case. A prime example of this is John Owen (1616–1683). In his Dissertation on Divine Justice, he discussed the necessity of atonement for sin. In his lifetime, he transitioned from adhering to the view that satisfaction is not necessary for forgiveness of sin to the contrary stance. In doing so, he employed scholastic categories and distinctions to argue his point. Even though he drew from various metaphysical schools, he did so in subservience to traditional Reformed theology.

- by Tim Shimko
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- The Atonement, Socinianism, Reformed scholasticism, John Owen

This paper will argue that the overlooked and neglected connection between John Owen and Charles Spurgeon regarding definite atonement requires recognition which leads to an application of the doctrine of the atonement for theology and... more

- by Matthew C Warren
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- The Atonement, John Owen

Of John Owen’s many works, The Death of Death in the Death of Christ (1648) is without question his most famous; or infamous, depending on your perspective. Now, nearly 400 years since its publication, it is still widely regarded as the best defence of a doctrine so controversial it has to go by aliases: “definite atonement” or “particular redemption” among the Reformed, “limited atonement” everywhere else. This chapter explores the background, theological argument, and immediate reception of the Death of Death. It argues that, while Owen's atonement theology develops materially after the Death of Death, the work remains one of enduring significance because of its profound treatment of the Christian's union with Christ.