In his book The Work of the Holy Spirit, Kuyper begins (in the original Dutch version) with an extensive reference to John Owen. This raises the question of his relationship to Owen. Is his theology derived from John Owen? This study outlines Owen's view of regeneration. We then consider how Kuyper developed his theology of regeneration. It appears that the metaphor of the 'seed' is central to his understanding of the new birth. The seed can retain its germinating capacity for years and only then sprout. When we compare this metaphor with Owen, it appears that Kuyper uses a concept that John Owen also uses, but he elaborates in a completely different way so that it ultimately becomes a different concept.
Over the course of his career, Karl Barth changed his mind on the extra Calvinisticum, moving from a robust early affirmation to a final rejection in the later volumes of the Church Dogmatics. This article traces that theological shift, arguing that it was not incidental but necessitated by the internal logic of Barth's doctrine of revelation. In contrast to recent trajectories that seek to retrieve the extra in defence of divine impassibility, Barth's rejection was grounded in a conviction that God's being is identical with God's act - most fully revealed in Jesus Christ. This christological pressure led Barth to revise the scope and function of the extra until it became theologically untenable. The article situates this shift within the broader historical development of the doctrine and concludes by exploring its implications for reconciliation, kenosis, and divine ontology in contemporary theology.
This article demonstrates that Evelyn Underhill's 1920s shift from voluntarist mysticism to christocentric participation reflects a modern Anglican retrieval of Augustine's doctrine of grace. Drawing on her books, letters, and revisions to Mysticism, it argues that wartime disillusionment and Friedrich von H & uuml;gel's guidance reoriented her from Neoplatonic aspiration toward divine initiative, ecclesial emphasis and christological mediation. Underhill emerges as a constructive theologian of grace whose mature outlook challenges accounts that centre religious progress in human effort, insisting instead on God's prior action and the mediating work of Christ.
