Conclusion

Lim, Paul C. H.

doi:10.1093/acprof:oso/9780195339468.003.0007

Cited by 2 publications

(5 citation statements)

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“…of treatments of his trinitarian piety, such as Lim, Kapic, and Kay. 65 However, the themes presented in this work pervade the rest of his writings. His two sermons on The Nature and Beauty of Public Worship are illuminating in this regard.…”

Section: Communion With the Divine Personsmentioning

confidence: 80%

“…44 Third, Lim criticises Owen for going 'slightly' in the direction of Antinomianism by saying that we are freed from obedience. 45 However, he does not properly acknowledge the Reformed distinction between freedom from obedience in justification as contrasted to sanctification. Owen's position is antinomian only from the standpoint of Richard Baxter's (1615-1691) neonomian position, since Baxter regarded the imputation of Christ's righteousness as inherently antinomian.…”

Section: Identifying the Problem: Two Recent Treatments Of Owen's Trinitarianismmentioning

confidence: 99%

“…Later Lim adds that Owen was decidedly not antinomian. 47 However, later still he wrote of the 'inherent antinomian potential' of Owen's views of imputed righteousness. 48 This is a theological rather than a historical judgment that assumes the validity of Baxterian and Catholic criticisms against the Reformed doctrine of justification.…”

Section: Identifying the Problem: Two Recent Treatments Of Owen's Trinitarianismmentioning

confidence: 99%

“…47 However, later still he wrote of the 'inherent antinomian potential' of Owen's views of imputed righteousness. 48 This is a theological rather than a historical judgment that assumes the validity of Baxterian and Catholic criticisms against the Reformed doctrine of justification. If the Reformed view of imputed righteousness preceded or was divorced from union with Christ, then it would not simply have 'inherent antinomian potential,' but it would be theological antinomianism outright.…”

Section: Identifying the Problem: Two Recent Treatments Of Owen's Trinitarianismmentioning

confidence: 99%

“…Lim's citation of Richard Hooker concerning participating in Christ by way of imputation and infusion is evidence in this direction. 50 Lim's treatment reveals that Owen (and Cheynell) stressed the practical use of the Trinity, but he falls short of revealing how this was so or what this looked like in practice. Upon examination, Cheynell's model was very different than Owen's in that he relegated application to treating the Divine Persons as the object of worship.…”

Section: Identifying the Problem: Two Recent Treatments Of Owen's Trinitarianismmentioning

confidence: 99%

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TRINITARIAN DOXOLOGY: REASSESSING JOHN OWENâ€™S CONTRIBUTION TO REFORMED ORTHODOX TRINITARIAN THEOLOGY

McGraw

2015

SHE

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Reformed orthodox theologian Gisbertus Voetius (1589-1676) referred to the doctrine of the Trinity as ‘the foundation of fundamentals’. Richard Muller notes that if any dogma comes close to achieving such status, it is the doctrine of the Trinity. It is thus surprising that most modern treatments of trinitarian theology assume that sixteenth and seventeenth century Reformed orthodoxy had virtually nothing to contribute to this vital doctrine. The recent Cambridge Companion to the Trinity and the Oxford Handbook of the Trinity both reflect this assumption. This article addresses how Reformed authors tried to harmonise the historical doctrine of the Trinity with their principle of sola scriptura. It does not treat positive developments or applications of the doctrine. The void left in the secondary literature has not adequately probed the bold claims of Voetius or the scholarly reflections of Muller. John Owen (1616-1683) is a growing exception to this trend. Both historians and theologians are starting to recognise his significance as a theologian in general and a trinitarian theologian in particular, but they often stop short of observing how he intertwined his trinitarian theology and piety throughout his writings. This article will reassess Owen’s contribution to Reformed trinitarian theology in two major segments. The first does so by critiquing two recent treatments of his work. The remaining material explores the theological foundations of Owen’s trinitarian doxology followed by the theological and practical conclusions that he drew from his theology in relation to Scripture, spiritual affections, covenant theology, and ecclesiology. Owen illustrates that one of the primary contributions of Reformed orthodoxy to trinitarian theology lies in its integration into Reformed soteriology and piety. This article reassesses Owen’s contribution to trinitarian theology and provides clues for scholars to trace the significance of the Reformed contribution to trinitarian theology in other authors within that tradition.

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Section: Communion With the Divine Personsmentioning

confidence: 80%

Section: Identifying the Problem: Two Recent Treatments Of Owen's Trinitarianismmentioning

confidence: 99%

Section: Identifying the Problem: Two Recent Treatments Of Owen's Trinitarianismmentioning

confidence: 99%

Section: Identifying the Problem: Two Recent Treatments Of Owen's Trinitarianismmentioning

confidence: 99%

Section: Identifying the Problem: Two Recent Treatments Of Owen's Trinitarianismmentioning

confidence: 99%

See 3 more Smart Citations

TRINITARIAN DOXOLOGY: REASSESSING JOHN OWENâ€™S CONTRIBUTION TO REFORMED ORTHODOX TRINITARIAN THEOLOGY

McGraw

2015

SHE

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Philosophy in the early church

Levitin

2015

Ancient Wisdom in the Age of the New Science

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Conclusion

Cited by 2 publications

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TRINITARIAN DOXOLOGY: REASSESSING JOHN OWENâ€™S CONTRIBUTION TO REFORMED ORTHODOX TRINITARIAN THEOLOGY

TRINITARIAN DOXOLOGY: REASSESSING JOHN OWENâ€™S CONTRIBUTION TO REFORMED ORTHODOX TRINITARIAN THEOLOGY

Philosophy in the early church

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