John Owen's Christology and the Trinity in Reformed Theology
John Owen's Christology and the Trinity in Reformed Theology
John Owen, a prominent Reformed theologian, contributed significantly to the development of Christology and Trinitarian doctrine within Reformed theology. His work is characterized by a deep engagement with biblical texts and a commitment to the Reformed tradition.
Owen's Christology is rooted in the biblical portrayal of Jesus Christ as the Son of God, emphasizing his divinity and humanity. He affirms the Chalcedonian Definition, which describes Christ as one person in two natures, divine and human, without confusion, change, division, or separation [2]. This Christological framework is crucial for understanding Owen's Trinitarian theology, as it underscores the distinct yet inseparable roles of the Father, Son, and Holy Spirit in the plan of salvation.
The Reformed tradition, to which Owen belonged, has historically emphasized the doctrine of the Trinity as a cornerstone of Christian theology. The Nicene Creed, a foundational document in Christian orthodoxy, articulates the Trinitarian faith, affirming one God in three coequal and coeternal persons: Father, Son, and Holy Spirit [2]. Owen's Trinitarian theology is in line with this creed, stressing the unity of the Godhead and the distinct roles of each person within the Trinity.
In his theological works, Owen engages with various biblical passages to elucidate the Trinitarian nature of God. For instance, he considers the implications of 2 Corinthians 13:14, which invokes the grace of Christ, the love of God, and the communion of the Holy Spirit. This verse is seen as a proof-text for the doctrine of the Trinity, highlighting the distinct yet harmonious operation of the three persons of the Godhead [7].
The Reformed tradition, as represented by theologians like Charles Hodge, also emphasizes the importance of the Trinity for understanding the plan of salvation. Hodge's Systematic Theology, a seminal work in Reformed theology, discusses the Trinity in the context of the divine decrees and the execution of those decrees in the work of redemption [1, 4].
While Owen's Christology and Trinitarian theology are firmly rooted in Reformed theology, they also engage with broader Christian traditions. The patristic fathers, such as Augustine, played a significant role in shaping early Christian theology, including Christology and the Trinity. Owen's work reflects an awareness of this patristic heritage, drawing on the theological insights of the early church to inform his own theological formulations [6].
The ecumenical creeds, such as the Nicene Creed, provide a common theological framework that transcends denominational boundaries. The affirmation of the Trinity and the Christology articulated in these creeds represents a shared theological heritage across various Christian traditions, including Reformed, Lutheran, Anglican, and Catholic [2, 3, 5].
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 144: 1:23 2:8 2:9 2:22 2:24 2:24 2:24 3:18-19 3:19 3:21 3:22 5:10 2 Peter 1:3 1:3 1:10 1 John 1:1-3 1:1-3 1:7 1:8 1:10 2:1 2:1 2:2 2:2 2:2 2:20 2:20 2:27 3:4 3:16 3:17 3:24 4:9 4:10 4:10 4:10 5:1 5:1-18 5:10 5:12 5:19 Jude 1:4 Revelation 1:5 2:7 5:9 6:9 12:9 13:8 16:10-11 17:14 20:2 20:4 22:2 22:14 22:17 Wisdom of Solomon 2:24 2 Maccabees 7:9”
- Nicene Creed (Ecumenical) “Nicene Creed (Ecumenical, 325/381 AD), Section 2: And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made. Who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and”
- Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), 1Hallowed be Thy name.: 1Hallowed be Thy name.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: his condemnation not being avoided, but rather increased, by his baptismal privilege.” 61 61 A Church Dictionary, by Walter Farquhar Hook, D. D., Vicar of Leeds, article, “Conversion”; 6th edit., Philadelphia, 1854. 3. A third form of doctrine on this subject, held by some divines of this church, is that regeneration properly expresses an external change of relation, and not an internal change of the state of the soul and of its relation to God. As a proselyte was regenerated when he professed himself a Jew, so any one initiated into the v”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 223: The Three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of holy Scripture.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — REV. S. D. F. SALMOND, D.D.,: PROFESSOR OF SYSTEMATIC THEOLOGY, FREE CHURCH COLLEGE, ABERDEEN.”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 13:14: The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (Joh 14:6). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed]. communion--joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love”