Mediatorship Office as an Alternative Dialogue to Indonesian Muslim: An Exercise to the Christology of John Owen

Christology receives less attention as a topic of dialogue to other faith due it contains fluctuation. Indeed, Christology serves the possibility to bridge contributive discussion to faith. This essay is a systematic interreligious study that attempts to evaluate the mediatorship of Christ. The expectation is, this treatise could offer alternative dialogue to Indonesian Muslims. The knowledge of John Owen leads this treatise to gain several notions concerning the mediatorship of Christ that may help Christian to renovate better life for Muslims in Indonesia. The unconditional and initiative love is the main attribute of mediatorship work that shares the possibility for dialogue with Indonesian Muslims.

Habent sua fata libelli. Losy dzieła "De cardinalibus operibus Christi"

Artykuł stanowi próbę rekonstrukcji losów dzieła De cardinalibus operibus Christi, popularnego w szesnastowiecznej dyskusji polemicznej z reformacją. Początkowo, przez kilka dziesięcioleci uznawano je za dzieło św. Cypriana, biskupa Kartaginy, i pod imieniem tego autora funkcjonowało w polskich dialogach Marcina Kromera. Także wybitni humaniści tego stulecia, jak Paweł Manucjusz, zaliczyli De cardinalibus operibus do prac biskupa z Kartaginy. Dopiero Jakub Pameliusz i Robert Bellarmin poddali w wątpliwość jego autorstwo. Nazwisko autentycznego twórcy 12 mów o najważniejszych wydarzeniach z dziejów Chrystusa ustalili niezależnie od siebie Philippus Labbe i John Owen, którzy dotarli do manuskryptu z biblioteki All Souls College w Oksfordzie, zawierającego w adresie zarówno właściwego adresata dzieła, jak i jego autora. Koleje recepcji De cardinalibus operibus Christi pokazują ciekawe losy książek, odsłaniają warsztat dawnego badacza, a także mogą zainspirować do dalszych studiów w tym zakresie, gdyż wiele jeszcze dawnych tekstów nie ma ustalonych autorów, jak chociażby te z pism, dawniej przypisywanych św. Cyprianowi, a dzisiaj uznanych za nieautentyczne.

John Owen as proto-social trinitarian? Reinterpreting Owen and resisting a recent trend

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.

Calvinism among Seventeenth-Century English Puritans

This chapter considers the broad historical and intellectual developments that contributed to the ‘crisis of Calvinism’ in seventeenth-century England and examines how the Puritans responded and adapted to those changes. Put simply, they could abandon, moderate, or defend Calvinism. The specific example of John Owen and Richard Baxter is used to illustrate some of the mechanisms at work in this process of adaptation. Alarmed by growing Arminianism and Socinianism, Owen tried to shore up Calvinism; alarmed by Antinomianism, Baxter modified his Calvinism to incorporate a place for conditions and human agency in the process of salvation. An abbreviated survey of each man’s career will demonstrate how personal experience and historical contingency can shape doctrinal perspectives, and how they played a part in the decline of Calvinism even among the English Puritans.

The New Calvinism

This chapter looks at the origins and distinguishing features of the stream of American evangelicalism that has come to be known as New Calvinism. New Calvinism emerged at the end of the twentieth century among evangelical Christians frustrated by the perceived pragmatism and doctrinal shallowness of many evangelical churches. It is classically evangelical in its theology and preaching, eager to build coalitions across denominational lines (in particular, among Baptists and Presbyterians), founded on a selective appropriation of Reformed doctrine (especially the Reformed doctrines of God and soteriology) and committed to a complementarian view of gender roles. However, the New Calvinism’s most distinctive features are its energetic expansion into new geographical and denominational spaces and its cultivation of a unique form of revivalism and affective spirituality drawn from the writings of Puritans like John Owen and Jonathan Edwards.

Constructing Contributive Dialogue Between the Doctrine of God in John Owen Thought and First Principle of Pancasila

The doctrine of God contains of unending discussion and special characterized by trinity, the main doctrine of Christianity, holds specific character, lays on soteriology and relates to the work of redemption. Furthermore, it plays significantly as an antithesis to other faiths, as the consequence, this Christian identity being a subject of dialogue in interreligious society, even within believers’ circle. However, this topic encompasses surround disciplines, including, specifically speaking, socio-politics. In the other side, Pancasila, a state ideology of Indonesia, occupies the faith of its citizens by accommodating the humanity-divinity relationship in a very sensitive way. This academic work intends to supply alternative perspectives to theology and socio-politics tension. Specifically speaking, evaluates any possibilities of dialogue between the doctrine of God in John Owen Thought and the first principle of Pancasila. The result of this research suggests numerical code as the possibility of conversation between them.

Epistemology

For Edwards, epistemology went hand in hand with metaphysics, both intellectually and biographically, from his teenage years. The philosophical influences were Locke and Berkeley, and Malebranche as well with his Calvinistic emphasis on divine sovereignty, considered as an activity that was both transcendent, in God’s upholding of all reality, and his disclosure of himself in a wide range of sources, in his divine revelation in Scripture, in the experience of the effects of the new birth of his elect, and in his scientist’s interest in the flora and fauna of his New England environment. True knowledge of divine revelation was supernatural, through the imparting of divine light immediately to the soul in the possession of what he called a ‘new sense’. Beside those mentioned, he was influenced by St. Augustine and by the Puritan John Owen.