John Owen (theologian)
John Owen (
1616- August 24, 1683) was an English Nonconformistchurch leader and theologian.
Of Welsh descent, he was born at
Stadhamptonin Oxfordshire, and was educated at Queen's College, Oxford (B.A. 1632, M.A. 1635); at the time the college was noted, according to Thomas Fuller, for its metaphysicians. A Puritanby upbringing, in 1637 Owen was driven from Oxford by Laud's new statutes, and became chaplain and tutor in the family of Sir Robert Dormer and then in that of Lord Lovelace. At the outbreak of the English Civil Warhe sided with the parliament, and thus lost both his place and the prospects of succeeding to his Welsh Royalist uncle's fortune. For a while he lived in Charterhouse Yard, troubled by religious questions. His doubts were removed by a sermon preached by a stranger in Aldermanbury Chapel where he had gone intending to hear Edmund Calamy the Elder. His first publication, "The Display of Arminianism" (1642), was a spirited defence of Calvinism. It was dedicated to the committee of religion, and gained him the living of Fordham in Essex, from which a "scandalous minister" had been ejected. At Fordham he remained engrossed in the work of his parish and writing only "The Duty of Pastors" and "People Distinguished" until 1646, when, the old incumbent dying, the presentation lapsed to the patron, who gave it to some one else.
In 1644, Owen married Mary Rooke (d. 1675). The couple had 11 children, ten of whom died in infancy. One daughter survived to adulthood, married unhappily, returned home, and shortly thereafter died of consumption.
April 29, he preached before the Long Parliament. In this sermon, and even more in his "Country Essay for the Practice of Church Government", which he appended to it, his tendency to break away from Presbyterianismto the more tolerant Independent or Congregational system is plainly seen. Like John Milton, he saw little to choose between "new presbyter" and "old priest," and disliked a rigid and arbitrary polity by whatever name it was called. He became pastor at Coggeshallin Essex, where a large influx of Flemish tradesmen provided a congenial Independent atmosphere. His adoption of Congregational principles did not affect his theological position, and in 1647 he again argued heavily against Arminianism in "The Death of Death in the Death of Christ", which drew him into long debate with Richard Baxter. He made the friendship of Fairfax while the latter was besieging Colchester, and urgently addressed the army there against religious persecution. He was chosen to preach to parliament on the day after the execution of King Charles I, and succeeded in fulfilling his task without directly mentioning that event.
Another sermon preached on
April 29, a vigorous plea for sincerity of religion in high places, won not only the thanks of parliament but the friendship of Oliver Cromwell, who took Owen to Ireland as his chaplain, that he might regulate the affairs of Trinity College, Dublin, He pleaded with the House of Commons for the religious needs of Irelandas some years earlier he had pleaded for those of Wales. In 1650 he accompanied Cromwell on his Scottish campaign. In March 1651 Cromwell, as chancellor of Oxford, gave him the deanery of Christ Church Cathedral, and made him vice-chancellor in September 1652; in both offices he succeeded the Presbyterian, Edward Reynolds.
During his eight years of official Oxford life Owen showed himself a firm disciplinarian, thorough in his methods, though, as
John Locketestifies, the Aristotelian traditions in education underwent no change. With Philip Nyehe unmasked the popular astrologer, William Lilly, and in spite of his share in condemning two Quakeresses to be whipped for disturbing the peace, his rule was not intolerant. Anglicanservices were conducted here and there, and at Christ Church itself the Anglican chaplain remained in the college. While little encouragement was given to a spirit of free inquiry, Puritanism at Oxford was not simply an attempt to force education and culture into "the leaden moulds of Calvinistic theology." Owen, unlike many of his contemporaries, was more interested in the New Testamentthan in the Old. During his Oxford years he wrote "Justitia Divina" (1653), an exposition of the dogmathat God cannot forgive sin without an atonement; Communion with God (1657), which has been called a "piece of wise-drawn mysticism"; "Doctrine of the Saints' Perseverance" (1654), his final attack on Arminianism; "Vindiciae Evangelicae", a treatise written by order of the Council of State against Socinianismas expounded by John Biddle; "On the Mortification of Sin in Believers" (1656), an introspective and analytic work; "Schism" (1657), one of the most readable of all his writings; "Of Temptation" (1658), an attempt to recall Puritanismto its cardinal spiritual attitude from the jarring anarchy of sectarianismand the pharisaism which had followed on popularity and threatened to destroy the early simplicity.
Besides his academic and literary concerns, Owen was continually involved in affairs of state. In 1651, on
October 24(after Worcester), he preached the thanksgiving sermon before parliament. In 1652 he sat on a council to consider the condition of Protestantismin Ireland. In October 1653 he was one of several ministers whom Cromwell summoned to a consultation as to church union. In December the degree of D.D. was conferred upon him by his university. In the parliament of 1654 he sat, for a short time, as member for Oxford university, and, with Baxter, was placed on the committee for settling the "fundamentals" necessary for the toleration promised in the Instrument of Government. In the same year he was chairman of a committee on Scottish Church affairs. He was, too, one of the Triers, and appears to have behaved with kindness and moderation in that capacity. As vicechancellor he acted with readiness and spirit when a Royalist rising in Wiltshire broke out in 1655; his adherence to Cromwell, however, was by no means slavish, for he drew up, at the request of Desborough and Pride, a petition against his receiving the kingship. Thus, when Richard Cromwellsucceeded his father as chancellor, Owen lost his vice-chancellorship. In 1658 he took a leading part in the conference of Independents which drew up the Savoy Declaration(the doctrinal standard of Congregationalismwhich was based upon the Westminster Confession of Faith).
On Oliver Cromwell's death in 1658, Owen joined the Wallingford House party, and though he denied any share in the deposition of
Richard Cromwell, he preferred the idea of a simple republic to that of a protectorate. He assisted in the restoration of the Rump parliament, and, when George Monckbegan his march into England, Owen, in the name of the Independent churches, to whom Monck was supposed to belong, and who were anxious about his intentions, wrote to dissuade him. In March 1660, the Presbyterianparty being uppermost, Owen was deprived of his deanery, which was given back to Reynolds. He retired to Stadham, where he wrote various controversial and theological works, in especial the laborious "Theologoumena Pantodapa", a history of the rise and progress of theology. The respect in which many of the authorities held his intellectual eminence won him an immunity denied to other Nonconformists. In 1661 the celebrated "Fiat Lux", a work by the Franciscan monk John Vincent Cane, was published; in it, the oneness and beauty of Roman Catholicismare contrasted with the confusion and multiplicity of Protestant sects. At Clarendon's request Owen answered this in 1662 in his "Animadversions"; and so great was its success that he was offered preferment if he would conform. Owen's condition was liberty to all who disagree in doctrine with the Church of England; nothing therefore came of the negotiation.
In 1663 he was invited by the Congregational churches in
Boston, Massachusetts, to become their minister, but declined. The Conventicle and Five Mile Acts drove him to London; and in 1666, after the Great Fire, he, like other leading Nonconformist ministers, set up a room for public service and gathered a congregation, composed chiefly of the old Commonwealth officers. Meanwhile he was incessantly writing; and in 1667 he published his "Catechism", which led to a proposal, "more acute than diplomatic," from Baxter for union. Various papers passed, and after a year the attempt was closed by the following laconical note from Owen: "I am still a well-wisher to these mathematics." It was now, too, that he published the first part of his vast work upon the Epistle to the Hebrews, together with his "Practical Exposition upon Psalm 130" (1668) and his searching book on "Indwelling Sin".
In 1669 Owen wrote a spirited remonstrance to the Congregationalists in
New England, who, under the influence of Presbyterianism, had shown themselves persecutors. At home, too, he was busy in the same cause. In 1670 Samuel Parker's "Ecclesiastical Polity" attacked the Nonconformists with clumsy intolerance. Owen answered him ("Truth and Innocence Vindicated"); Parker replied offensively. Then Andrew Marvellfinally disposed of Parker with banter and satire in "The Rehearsal Transposed". Owen himself produced a tract "On the Trinity" (1669), and "Christian Love and Peace" (1672).
On the revival of the Conventicle Acts in 1670, Owen was appointed to draw up a paper of reasons which was submitted to the
House of Lordsin protest. In this or the following year Harvard College invited him to become its president; he received similar invitations from some of the Dutch universities.When King Charles II issued his Declaration of Indulgencein 1672, Owen drew up an address of thanks for the opportunity to increase churches and services; Owen was one of the first preachers at the weekly lectures which the Independents and Presbyterians jointly held at Princes' Hall in Broad Street. He was respected by many of the nobility (Congregationalism was by no means the creed of the poor and insignificant), and during 1674 both Charles II and his brother James assured him of their good wishes to the dissenters. Charles gave him 1000 guineas to relieve those upon whom the severe laws had chiefly pressed, and he was even able to procure the release of John Bunyan, whose preaching he ardently admired. In 1674 Owen was attacked by William Sherlock, Dean of St Paul's, whom he easily vanquished, and from this time until 1680 he was engaged upon his ministry and the writing of religious works.
The chief of these were "On Apostasy" (1676), a sad account of religion under the Restoration; "On the Holy Spirit" (1677-1678) and "The Doctrine of Justification" (1677). In 1680, however, Stillingfleet having on
May 11preached his sermon on "The Mischief of Separation," Owen defended the Nonconformists from the charge of schism in his "Brief Vindication". Baxter and Howe also answered Stillingfleet, who replied in "The Unreasonableness of Separation". Owen again answered this, and then left the controversy to a swarm of eager combatants. From this time to his death he was occupied with continual writing, disturbed only by suffering from stone and asthma, and by the absurd charge of being concerned in the Rye House Plot. His most important work was his Treatise on Evangelical Churches, in which were contained his latest views regarding church government. He died at Ealing, just twenty-one years after he had gone out with so many others on St Bartholomew's day in 1662, and was buried on September 41683 in Bunhill Fields.
Works in print
As of 2007, the majority of Owen's voluminous works are still in print:
* "Communion with God", Christian Heritage. ISBN 1-845-50209-4.
* "Works of John Owen" (2000). On
CD-ROMfrom Ages Software. ISBN 5-550-03299-6.
* Collected Works in 16 Volumes from the
Banner of Truth Trust. ISBN 0-85151-392-1.
* Commentary on Hebrews in 7 volumes from the
Banner of Truth Trust. ISBN 0-85151-619-X.
* "The Mortification of Sin", Christian Heritage Publishers. ISBN 1-85792-107-0.
* "Biblical Theology: The History of Theology From Adam to Christ or The Nature, Origin, Development, and Study of Theological Truth, In Six Books", Soli Deo Gloria Ministries. ISBN 1-877611-83-2.
* "Sin & Temptation: The Challenge to Personal Godliness". An abridgement by James M. Houston for modern readers of two of Owen's works. ISBN 1-55661-830-1.
* "The Glory of Christ: His Office and His Grace". ISBN 1-85792-474-6.
*"John Owen on Temptation - The Nature and Power of it", The Danger of Entering it and the Means of Preventing the Danger, Diggory Press, ISBN 978-1846857492
*"The Death of Death in the Death of Christ", Diggory Press, ISBN 978-1846857409
*"The Divine Power of the Gospel", Diggory Press, ISBN 978-1846857409
*"A Dissertation on Divine Justice", Diggory Press, ISBN 978-1846857850
*"Gospel Grounds and Evidences of the Faith of God's Elect", Diggory Press, ISBN 978-1846857577
*"John Owen on The Holy Spirit - The Spirit and Regeneration" (Book III of "Pneumatologia"), Diggory Press, ISBN 978-1846858109
*"John Owen on The Holy Spirit - The Spirit as a Comforter" (Book VIII of "Pneumatologia"), Diggory Press, ISBN 978-1846857508
*"John Owen on The Holy Spirit - The Spirit and Prayer" (Book VII of "Pneumatologia"), Diggory Press, ISBN 978-1846857522
*"John Owen on The Holy Spirit - The Spiritual Gifts" (Book IX of "Pneumatologia"), Diggory Press, ISBN 978-1846857515
*"The Oxford Orations of Dr. John Owen". Ed. Peter Toon. Trans. [from the Latin] supervised by John Glucker. Callington (Cornwall): Gospel Communication. 1971. ISBN 978-0950125210. On line edition: [http://www.anglicanbooksrevitalized.us/Peter_Toons_Books_Online/History/oxfordorations.htm]
A number of popular and scholarly analyses of Owen's theology have been published recently, indicating the continued interest in and applicability of his insights. Examples include:
* Alan Spence (2007) "Inspiration and Incarnation: The Coherence of Christology in John Owen"
* Kelly Kapic (2007) "Communion with God: The Divine and the Human in the Theology of John Owen"
* Carl Trueman (2006). "John Owen". ISBN 0-7546-1469-7.
* Robert W. Oliver, ed. (2002). "John Owen: The Man and His Theology". ISBN 0-87552-674-8.
* Steve Griffiths (2001). "Redeem the Time: Sin in the Writings of John Owen". ISBN 1-85792-655-2.
* Carl Trueman (1998). "The Claims of Truth: John Owen's Trinitarian Theology". ISBN 0-85364-798-4.
* J. I. Packer (1994). "A Quest for Godliness: The Puritan Vision of the Christian Life". ISBN 0-89107-819-3. Contains several chapters related to Owen, whom Packer says was one of the three great influences in his life.
* Sinclair B. Ferguson (1987). "John Owen on the Christian Life". ISBN 0-85151-503-7.
* Peter Toon (1971). "God's Statesman: Life and Work of John Owen". ISBN 0-85364-133-1.
* [http://www.johnowen.org/ JohnOwen.org] articles about Owen, lists of his works (and online availability), etc.
* [http://www.ccel.org/o/owen/ Several of Owen's works] at the Christian Classics Ethereal Library
* [http://apuritansmind.com/JohnOwen/JohnOwenMainPage.htm Biography and works at A Puritan's Mind]
* [http://www.reformedsermonarchives.com/owentitle.htm Sermons by John Owen]
* [http://www.desiringgod.org/ResourceLibrary/Biographies/1466_The_Chief_Design_of_My_Life_Mortification_and_Universal_Holiness/ "Reflections on the Life of John Owen"] by John Piper
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