{"text_format":"5","workbook":"xls","n_sheets":1,"sheets":["report2"],"props":{"last_modified_by":"sharecat"},"not_rendered":{"external_links":1,"defined_names":1},"read":"whole","date_system":"1900","formulas":"cached_only"}

{"sheet":"report2","index":0,"n_rows":20,"n_cols":5,"rows_kept":20,"merged":[[0,2,0,3],[0,4,0,5],[1,2,1,3],[1,4,1,5],[2,2,2,3],[2,4,2,5],[3,2,3,3],[4,2,4,3],[9,2,9,3],[10,2,10,3],[11,2,11,3],[12,2,12,3],[13,2,13,3],[17,2,17,3]],"flags":["formulas_cached_only"]}
[null,"1.","Record Nr.",null,"UNINA9910789573003321"]
[null,null,"Autore",null,"Spence Alan"]
[null,null,"Titolo",null,"Incarnation and inspiration : John Owen and the coherence of Christology / Alan Spence"]
[null,null,"Pubbl/distr/stampa",null,"London ; New York, : T & T Clark, 2007"]
[null,null,"ISBN",null,"0-567-27168-4"]
[{"$nulls":4},"1-4725-4980-5"]
[{"$nulls":4},"1-283-12221-9"]
[{"$nulls":4},"9786613122216"]
[{"$nulls":4},"0-567-45183-6"]
[null,null,"Descrizione fisica",null,"1 online resource (183 p.)"]
[null,null,"Collana",null,"T & T Clark theology"]
[null,null,"Disciplina",null,"232"]
[null,null,"Lingua di pubblicazione",null,"Inglese"]
[null,null,"Formato",null,"Materiale a stampa"]
[{"$nulls":3},"Livello bibliografico","Monografia"]
[{"$nulls":3},"Note generali","Description based upon print version of record."]
[{"$nulls":3},"Nota di bibliografia","Includes bibliographical references (pages [155]-160) and index"]
[null,null,"Nota di contenuto",null,"Preface -- -- Part I- Two Ways Of Thinking About Christ -- -- Inspiration or Incarnation -- 1. Why did Jesus pray? -- 2. Incarnational Christology -- 3. Inspirational Christology -- 4. Compatibility and the witness of the tradition -- a. Spirit Christology -- b. Basil of Caesarea -- c. Adoptionism -- d. Irenaeus -- e. The Antiochenes -- f. The Alexandrians -- g. Chalcedon -- -- 5. John Owen -- -- Part II- Incarnation -- -- The Son assumes human nature -- 1. The writing of Christologia -- 2. Christ as the way of our knowing -- 3. The context in which Christ is known -- 4. The wisdom of God and the person of Christ -- 5. The appropriateness of the incarnation -- 6. The pre-existent Son -- 7. God's eternal counsels -- 8. The agent of the incarnation -- 9. The Word became flesh -- 10. The assumption of human nature -- 11. Anhypostasia -- 12. The hypostatic union -- 13. The natures distinguished -- 14. Interaction between the natures -- -- Part III- Inspiration -- -- The Spirit renews God's image in Christ's human nature -- 1. Quakers and Socinians. -- 2. The Spirit in the Christian life -- 3. The Spirit in Nature and in Grace -- 4. Christ as the foundation and goal of the Spirit's work -- 5. Firstborn among many brothers -- 6. The Spirit's work in Jesus -- 7. Inspiration and incarnation -- 8. Master-stories -- 9. Integrity of the Person -- Part IV -The Mediator -- One person acting in two natures -- 1. Athanasius - The Incarnation of the Word of God -- 2. Anselm - Why was God made "]
[{"$nulls":4},"Man? -- 3. Calvin - Incorporating both perspectives -- 4. The office of Mediator -- 5. The person of the Mediator -- a. a human nature -- b. a divine nature -- -- 6. From Logos to Mediator -- 7. The Mediator as subject of the incarnate life -- 8. Evaluation -- Part V- The Son And The Father -- -- Of the same being -- -- 1. Introduction of the homoousion -- 2. Arian christology -- 3. The Athanasian alternative -- a. The new difficulties it introduced -- b. The Son as servant -- c. The Son as divine -- 4. The Socinians -- a. Challenge to the Trinity -- b. Son by adoption -- c. Dependent on the Father -- 5. Owen's response -- a. The eternal Son -- b. The Son as Mediator -- -- 6. Conclusion -- Part VI -The Son And The Children -- An 'autokinetic' human nature -- 1. The relation between the natures -- 2. The Apollinarian solution -- 3. An alternative account -- 4. The nature of Christ's humanity -- a. Jesus as our prototype -- b. Jesus as willing priest -- c. Jesus as God's revelation -- -- 5. The self-consciousness of Jesus -- 6. Conclusion -- -- Part VII -Trinitarian Agency -- The Son and Spirit as distinct agents -- -- 1. Our knowledge of God as triune -- 2. The essence of the doctrine -- 3. Opera Trinitatis ad extra sunt indivisa -- 4. Distinct principles of operation -- a. The Spirit as a distinct person -- b. The Son assumes human nature -- -- 5. Resolution -- 6. Consistent? -- 7. Strictures on the tradition -- 8. New possibilities -- Part VIII- Conclusion -- 1. The problem of christology -- 2. Owen and the coherence of Chalcedon -- 3. Coherence and modern christology -- -- BIBLIOGRAPHY"]
[{"$nulls":3},"Sommario/riassunto","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"]