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Incarnation and Inspiration: John Owen and the Coherence of Christology
Through engagement with the historical debate Incarnation and Inspiration offers a systematic exposition of the person of Jesus that brings together dissonant aspects of the tradition. It serves as an introduction to the theology to John Owen, the most able of the Puritan theologians and provides a way of understanding the theological dynamic underlying the Christology of the Fathers and the Definition of Chalcedon. Through its emphasis on coherence it seeks to illuminate the inner rationality of God's triune being and his mission among us through the Son and Spirit. Incarnation and inspiration are concepts which can be used to characterize two quite different ways of thinking about Christ.
Although the history of doctrine suggests they are mutually exclusive, John Owen's theology effectively integrates them in one coherent Christology. The underlying structure of his exposition is that of incarnation, whereby the Son willingly assumed human nature into personal subsistence with himself. But his distinctive idea was that the divine Son acted on his own human nature indirectly and by means of the Holy Spirit. The foundation of the Spirit's distinctive work was the renewal of the image of God in the humanity of Christ, which the Spirit formed, sanctified, empowered, comforted and glorified. Owen thus affirmed an inspirational Christology within the framework of an Alexandrian interpretation of the incarnation. The coherence of this account is tested with respect to four areas of concern.
Firstly, can a Christology which affirms the distinct operation of Christ's two natures successfully maintain the unity of his personal action? Secondly, is nature or ontological language too static to model the dynamic reality of Christ? Thirdly, is Owen justified in arguing that, other than in its assumption, the divine Son acts on his own human nature only indirectly and by means of the Spirit? Fourthly, does Owen's interpretation of the distinct action of the Trinitarian persons undermine the doctrine of the indivisibility of their external operations? Finally the significance of Owen's Christology is considered in relation to the Definition of Chalcedon and to modern theology.
Although the history of doctrine suggests they are mutually exclusive, John Owen's theology effectively integrates them in one coherent Christology. The underlying structure of his exposition is that of incarnation, whereby the Son willingly assumed human nature into personal subsistence with himself. But his distinctive idea was that the divine Son acted on his own human nature indirectly and by means of the Holy Spirit. The foundation of the Spirit's distinctive work was the renewal of the image of God in the humanity of Christ, which the Spirit formed, sanctified, empowered, comforted and glorified. Owen thus affirmed an inspirational Christology within the framework of an Alexandrian interpretation of the incarnation. The coherence of this account is tested with respect to four areas of concern.
Firstly, can a Christology which affirms the distinct operation of Christ's two natures successfully maintain the unity of his personal action? Secondly, is nature or ontological language too static to model the dynamic reality of Christ? Thirdly, is Owen justified in arguing that, other than in its assumption, the divine Son acts on his own human nature only indirectly and by means of the Spirit? Fourthly, does Owen's interpretation of the distinct action of the Trinitarian persons undermine the doctrine of the indivisibility of their external operations? Finally the significance of Owen's Christology is considered in relation to the Definition of Chalcedon and to modern theology.
182 pages, Hardcover
First published April 15, 2007
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About the author
Alan Spence
58 books33 followersAlan Spence (born 1947) is a Scottish writer and is Professor in Creative Writing at the University of Aberdeen, where he is also artistic director of the annual WORD Festival. He was born in Glasgow, and much of his work is set in the city.
Spence is an award-winning poet and playwright, novelist and short-story writer. His first work was the collection of short stories Its Colours They are Fine, first published in 1977. This was followed by two plays, Sailmaker in 1982 and Space Invaders in 1983. The novel The Magic Flute appeared in 1990 along with his first book of poetry, Glasgow Zen. In 1991, another of his plays, Changed Days, was published before a brief hiatus. He returned in 1996 with Stone Garden, another collection of short stories. In 2006, The Pure Land, a historical novel set in Japan, was published by Canongate Books, and is based on the life of Thomas Blake Glover who is immortalised in the story of Madame Butterfly.
Spence is an award-winning poet and playwright, novelist and short-story writer. His first work was the collection of short stories Its Colours They are Fine, first published in 1977. This was followed by two plays, Sailmaker in 1982 and Space Invaders in 1983. The novel The Magic Flute appeared in 1990 along with his first book of poetry, Glasgow Zen. In 1991, another of his plays, Changed Days, was published before a brief hiatus. He returned in 1996 with Stone Garden, another collection of short stories. In 2006, The Pure Land, a historical novel set in Japan, was published by Canongate Books, and is based on the life of Thomas Blake Glover who is immortalised in the story of Madame Butterfly.
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May 21, 2025
This is Spence's PhD written under Colin Gunton. He raises some very interesting questions about Christology and Owen's thought, particularly about how we can fully affirm the lived humanity/human experience of Jesus in the Gospels while also affirming his deity. How is his humanity not swallowed upon by his divine nature? Because, according to Spence, the Son only acted directly once upon his human nature (in that of the assumption of flesh) and otherwise only acted indirectly by the Spirit.
Spence is not shy about critiquing the Chalcedonian Formula, which I'm beginning to wonder if such a routine is not as unique to Bruce McCormack as I suspected (A.N.S. Lane also dislikes Chalcedon). The questions raised are ones most definitely worth pondering, but his examination of Owen himself seems too sparse and spotty to give much power to his agument.
Spence is not shy about critiquing the Chalcedonian Formula, which I'm beginning to wonder if such a routine is not as unique to Bruce McCormack as I suspected (A.N.S. Lane also dislikes Chalcedon). The questions raised are ones most definitely worth pondering, but his examination of Owen himself seems too sparse and spotty to give much power to his agument.
Displaying 1 of 1 review