john owen context travel

• Top Destinations
• Mexico City, Mexico
• Tokyo, Japan
• Paris, France
• Rome, Italy
• London, United Kingdom
• All Destinations
• Upcoming Experiences
• Walking Tours
• Small-Group Tours
• Tours for Kids
• Museum Tours
• Food, Wine and Market Tours
• Newly Added Tours
• Audio Guides
• Pre-Trip Lectures
• Admin Dashboard
• My Favorites
• Cookies Preferences
• Client Orders
• Monthly Commissions
• My Advisor Profile
• Advisor Toolkit
• Guide Dashboard

Credit Balance

Transactions are based on current exchange rates and performed in USD. There maybe slight variations in the price estimates.

Explore with Local Experts Host-led experiences for those who love to dive deep into local life (4.77) See all 58,346 reviews

New: choose your own adventure as you see the vatican, context has partnered with voicemap to bring a one-of-a-kind vatican experience to your fingertips — and your ears — while making travel to one of the world's top attractions more sustainable. join multiple world-class local experts as they share the hidden stories of the vatican museum, st. paul's cathedral, the sistine chapel, castel sant'angelo and more. choose what you want to learn more, visit at your own pace, and get an immersive experience unlike any other..

Just you, an expert, and your travel companions

Connect with other travelers

Explore the city at your own pace

Inspire future travels and learn before you go

Venture out a little farther

Perfect for young, curious travelers

What Our Guests Are Saying

Reviews can only be left by Context customers after they have completed a tour. For more information about our reviews, please see our FAQ .

• Our Experts
• Working with Context
• View All Cities
• Sustainable Tourism
• Refer a Friend for $50
• Travel Updates
• Advisor Login
• Expert Portal

Subscribe to our Newsletter

• Privacy Statement & Security
• Cancellation Policy

Thirdeyemom

Traveling the world and doing good, context travel: small guided tours for the intellectually curious traveler.

At the end of May, I attended my third TBEX conference (Travel Blog Exchange)  and was introduced to Paul Bennett and his wife Lani, the founders of Context Travel . Context Travel is a network of Ph-D level scholars and experts living in cultural capitals around the world who take tourists on small or private guided tours of their cities. Paul and Lani founded the company in 2003 after two years of sailing across the Atlantic with their young children. They were so inspired by the experiences while traveling that they wanted to create something authentic and unique. A kind of travel company that would enable travelers to get a rare behind the scenes view of what a place is like while also promoting sustainable travel. There are no tour buses or tour guides; instead you are swept away on a walking “seminar” with a local expert.

The Context vision is to create an atmosphere—a context, if you will—for curious travelers to engage with local experts; to give them access to places and cultures that might otherwise remain out of sight to the casual visitor; to invite them off the tourist track and into the real life of the people, history, and culture that makes these cultural capitals amazing.

Paul and Italo on a drive through Venice’s canals.

Fast forward 13 years, and Context Travel now operates in over 35 cities around the world, inspiring travelers to see a city through local, knowledgeable eyes. Context Travel is recommended by such acclaimed sources as the New York Times , Travel and Leisure , and National Geographic (to name a few)  as well as a growing number of highly satisfied customers. I was so inspired by Paul and Lani’s story that I asked to do an interview to learn more. Here is what Paul had to say.

Where did you and Lani meet?   Lani and I met at Macalester College in Existentialism class. Seriously.

What did you study in college?   We both majored in English.

Did you both travel internationally before starting Context Travel?   A little. We both did post-college trips through Europe and some basic Caribbean and Mexico travel. I worked as a journalist for several years, and that took us to places like Rome and Ecuador. Just before we started Context we sailed a 38-foot boat from New York to Italy via Central America, on a voyage that took nearly 2 years and included stops in places like the Azores (highly recommended).

Where was your first trip?  My first international trip was as a teenager. I went on a school trip to China in 1987. It blew my mind.

What inspired you to start Context Travel?  When we arrived in Italy after sailing for two years we realized that the single most important ingredient to our travels was being able to connect with some local expert who some kind of specialized knowledge of the place and could get us access beyond what we could glean from a guidebook. For example, in the Azores I had an assignment for Islands magazine to interview a master scrimshaw artist. This guy was amazing and taught us so much about the heritage of whaling in the islands—much more powerful than what we got from Lonely Planet. And so this became the impetus for Context: To connect curious travelers with local experts when they arrive in destination.

When did you start Context Travel and in what country?  We started in Rome in 2003.

What has been the most challenging part of starting and running the business   Geez. Everything. Bootstrapping a business requires wearing a lot of hats. We’ve had to become effective recruiters, storytellers, financial managers, digital marketers… and so on. Getting technology right has been our biggest struggle.

What has been the biggest reward?  The quality of what we do. There’s a common arc among Context experiences. It goes like this. A traveler finds us, perhaps through a post like this. They come to our website and compare us to other companies and usually pick a Context tour because it seems like the best quality. Maybe they like the credentials of our docents, who mostly have Ph.D.s. Or, maybe they like the small group size (6 max). Whatever. But, they show up at the tour thinking that it will be a good tour. Three hours later they are amazed. We’ve completely changed their thinking about art, history, or heritage, and given them a much deeper travel experience than they expected. They’re transformed. Hearing this story day in and day out is the biggest reward.

What makes your tours different from others on the market today?   Small groups, expert docents, and a commitment to creating immersive experiences.

Context New York MOMA Seminar, led by art historian Ara Merjian

Give me a few examples of what visitors will experience on one of your tours?  In Paris one of my favorite tours is  Immigration and the Changing Face of Paris , which is led by a local sociologist and explores the history and present situation of Arabs and North Africans in France. We visit some neighborhoods that most tourists never see, and talk about the headlines. But, because the guide is actually a specialist in this area with a degree in sociology, you get a much deeper, more nuanced approach than what you read in the media.

I also love our  Birth of the Cocktail  walk in New York, which looks at the history of American cocktail making from Prohibition through the speakeasy revival movement of the early 2000s. The drinks are good, but the narrative is even better.

In Asia, I’m crazy for our  Anime and Manga  walk in Tokyo. It’s just super cool.

Of course, we also do the  Louvre ,  the Vatican , and the  Tower of London ; and those are pretty mind-blowing, especially in a small group with a highly knowledgeable, Ph.D.-level docent.

Where are your tours offered?   Rome, Florence, Venice, Milan, Tuscany, Naples, Paris, Barcelona, Madrid, London, Dublin, Edinburgh, Amsterdam, Berlin, Prague, Vienne, Budapest, Athens, Istanbul, Bangkok, Hong Kong, Shanghai, Beijing, Tokyo, Kyoto, Melbourne, Sydney, Buenos Aires, Rio de Janeiro, Cartagena, Washington D.C., Philadelphia, New York, Boston, Montreal and Vancouver.

Tell me about the guides. How do you find them and what kinds of backgrounds/expertise do they have?   In academic subjects we look for people with a Ph.D. in the topic and some experience teaching. In non academic topics we look for experience in the field—practicing architect, chef, e.g. During the interview process we test their ability to craft a narrative and tell a story. We also look at their emotional intelligence and whether they will be the consummate host. We have a bunch of training designed around this.

How long do tours run and how much do they cost?  3 hours is our sweet spot, and the average price is $90 pp for a group walk or about $350 flat fee for a private walk.

What have past participants said about your tours?

“Our tour was fabulous. Our docent knew the history and food of Barcelona and her knowledge was unbelievable. ”

“ Amazing, simply amazing. 10 out of 10!”

“Be careful. Once you’ve taken a Context tour you’ll be spoiled. Not only will you never want to use any other tour company, but you’ll be very hesitant to visit any city where Context doesn’t offer their services. It’s that good.”

Where do you hope to see Context Travel in the next ten years?   I see us operating in 100 cities and known as THE tour company for the culturally curious.

Finally, tell me more about your sustainability practice and why it is important.  This is really baked into our DNA. We run a nonprofit that supports local initiative like a scholarship program for apprentice artisans in Florence and a youth center in Cartagena. Our docents are trained to talk about sustainable travel practices like flashes in museums and how to invest your travel dollars wisely with local businesses.

About Paul and Lani, founders of Context Travel

Lani Bevacqua, Paul Bennett and one of their children, Jade.

Paul spent the first part of his career as an award-winning writer for National Geographic and National Geographic Adventure. He holds an MA from St. John’s “Great Books” program and has written four books for Princeton Architectural Press about architecture and landscape. He founded Context with life/business partner, Lani Bevacqua, in 2003 after having spent 18 months sailing a 38-foot boat from New York to Rome.

Paul oversees strategy, finance, and bad jokes. When he is not helping run Context, Paul lectures on travel and sustainability, and works on the Context Foundation for Sustainable Travel.

Lani co-founded Context with life/business partner, Paul Bennett, after having sailed to Rome from New York on a small boat. That experience deeply informs everything she does at Context.

In a previous life Lani was a graphic designer and art director in New York City. She worked in-house for Artforum, Dance Theater Workshop, and Gartner Group. Her agency clients included Gillette, Compaq, Computer Associates, IBM, and PeoplePC. She won awards for her digital advertising and web animation. Along with being the creative director and designer for the Context websites and publications, she is home-schooling three small children and is the impetus behind Context’s much-lauded Family Program.

About Context Travel’s sustainable tourism and social responsibility commitment

Context adheres to the precepts of sustainable travel. We invest in programs that mitigate the effect of tourism.  Learn about the Context Foundation for Sustainable Travel.  Context is also a certified B Corporation. B Corporations are a new kind of company which uses the power of business to solve social and environmental problems. Learn more about  B Corporations .

To learn more about Context Travel and their tours, visit their website here.

I would love it if you shared!

30 comments.

very interesting. would love to pitch in as no Indian city on the List.

Feel free to contact them via their website!

will do, tks.

This sounds awesome, something I’d love to get involved in

Yes it is fantastic!

You know, I’ve thought of doing some posts like this, but just don’t seem to get around to it. This is a nice diversion, and interesting concept for travel. I might look them up! Or get a job!

Thanks! I like to mix it up a bit on the blog and also provide information that readers will find useful especially since many travel.

Sounds like a great way to travel.

They have the tours in DC and I am going to do one next time I visit. The tours sound amazing! I love to learn and I’m sure the DC tour would teach me things I don’t know .

Interesting concept. My parents used to travel with Elder Hostel which sounds like a similar idea and tgey too loved it. The problem I have with organised activities is the stickng to a schedule which I sm not very good at doing, especially when travellng.

That sounds cool too! The great thing is these are short so it isn’t too much of a commitment.

These are great, thanks for sharing! Just booked a spot on a Marquez tour in Cartagena, Colombia for my upcoming trip 🙂

Wonderful! I would love to hear back on how it went! If you remember can you let me know? I’m hoping to do one in DC or NYC next time I’m there. Cartagena sounds fabulous!

• Pingback: Context Travel: Small Guided Tours for the Intellectually Curious Traveler

Thank you for sharing more about this organization — I’m definitely going to look them up!

You’re welcome! If you do a tour with them, let me know. I would love to hear how it goes. 🙂

• Pingback: If you’re ever driving through Blytheville, AR and need a hotel… | Write on the World

Fantastic idea! it makes such a huge difference to see a place through the eyes of someone who is not just selling you the standard tourist-y facts & figures

Yes I imagine the tours are amazing. I am hoping to do one soon when I travel.

I love the idea of a more intimate tour, especially from a locals perspective! Next time I visit a new city I’ll have to look these guys up. Sounds like something special

Yes me too. It is a wonderful concept and a much different perspective to regular tours. 🙂

Great article! I’ve been all over the world and it makes so much sense to try and “live like a local” when in foreign places. Have you been to Napa Valley, California? Check out and follow our wine country blog: http://www.topochinesvino.com .

Thank you and will do!

I love the idea of going on an in-depth tour of a single subject in a city to help gain new perspective and understanding of it. I’ve been on a few tours, one in Europe, which was great but very need-to-know basic. Then, in South Africa, we had locals who took us through some spots and it made a difference in hearing their stories and perspectives to add more context. I’ll have to try to check one out next time I travel to one of their cities.

Thanks so much for the comment! Yes local guides and tours are always the best. I always learn so much more about a place.

I absolutely love Context Travel. I have been in touch with Paul and would love to work with them some day. I have pitched so many of their tours to my Indian clients, but unfortunately do find them very steep as they do not see the value. I shall not quit though. I have recently pitched their Tokyo & Kyoto walks. Fingers crossed!

• Pingback: Context Travel: Small guided tours for the intellectually curious traveler — Thirdeyemom – Avocado Sundays

Leave a Reply Cancel reply

This site uses Akismet to reduce spam. Learn how your comment data is processed .

Discover more from Thirdeyemom

Subscribe now to keep reading and get access to the full archive.

Type your email…

Continue reading

Introducing ‘The Complete Works of John Owen’

The Collected Works of John Owen, Updated for Modern Readers

Regarded as one of the greatest theologians in history, 17th-century pastor John Owen remains influential among those interested in Puritan and Reformed theology. The Complete Works of John Owen brings together all of Owen’s original theological writing, including never-before-published work, reformatted for modern readers in 40 user-friendly volumes.

Released over a 6-year span, The Complete Works of John Owen will inspire a new generation of Bible readers and scholars to deeper faith.

The Holy Spirit—The Helper

John owen , andrew s. ballitch.

Volume 7 of The Complete Works of John Owen includes 2 treatises on illumination and biblical interpretation—written by 17th-century theologian John Owen and edited for modern readers by Andrew Ballitch.

• Edited and Formatted for Modern Readers : Presents Owen’s original work, newly typeset with outlines, text breaks, headings, and footnotes
• Informative New Introductions : Provide historical, theological, and personal context
• Supporting Resources Enhance Reading : Include extensive annotations with sources, definitions, and translations of ancient languages

The first volume to be released, The Holy Spirit—The Helper (Volume 7), includes the treatises “The Reason of Faith” and “The Causes, Ways, and Means of Understanding the Mind of God as Revealed in His Word.” Exploring the topics of illumination and biblical interpretation, it features 50 pages of helpful introductions by editor Andrew Ballitch, along with outlines, footnotes, and other supporting resources.

All 40 Volumes to Come

The trinity.

Communion with God (Vol. 1) The Trinity Defended: Part 1 (Vol. 2) The Trinity Defended: Part 2 (Vol. 3) The Person of Christ (Vol. 4) The Holy Spirit—His Person and Work: Part 1 (Vol. 5) The Holy Spirit—His Person and Work: Part 2 (Vol. 6) The Holy Spirit—The Helper (Vol. 7) The Holy Spirit—The Comforter (Vol. 8)

The Death of Christ (Vol. 9) Sovereign Grace and Justice (Vol. 10) Justification by Faith Alone (Vol. 11) The Saints’ Perseverance: Part 1 (Vol. 12) The Saints’ Perseverance: Part 2 (Vol. 13) Apostasy from the Gospel (Vol. 14)

The Christian Life

Sin and Temptation (Vol. 15) An Exposition of Psalm 130 (Vol. 16) Heavenly-Mindedness (Vol. 17) Sermons and Tracts from the Civil Wars (1646–1649) (Vol. 18) Sermons from the Commonwealth and Protectorate (1650–1659) (Vol. 19) Sermons from the Early Restoration Years (1669–1675) (Vol. 20) Sermons from the Later Restoration Years (1676–1682) (Vol. 21) Miscellaneous Sermons and Lectures (Vol. 22)

The Nature of the Church: Part 1 (Vol. 23) The Nature of the Church: Part 2 (Vol. 24) The Church Defended: Part 1 (Vol. 25) The Church Defended: Part 2 (Vol. 26) The Church’s Worship (Vol. 27) The Church, the Scriptures, and the Sacraments (Vol. 28)

An Exposition of Hebrews: Part 1, Introduction to Hebrews (Vol. 29) An Exposition of Hebrews: Part 2, Christ’s Priesthood and the Sabbath (Vol. 30) An Exposition of Hebrews: Part 3, Jesus the Messiah (Vol. 31) An Exposition of Hebrews: Part 4, Hebrews 1–2 (Vol. 32) An Exposition of Hebrews: Part 5, Hebrews 3–4 (Vol. 33) An Exposition of Hebrews: Part 6, Hebrews 5–6 (Vol. 34) An Exposition of Hebrews: Part 7, Hebrews 7–8 (Vol. 35) An Exposition of Hebrews: Part 8, Hebrews 9–10 (Vol. 36) An Exposition of Hebrews: Part 9, Hebrews 11–13 (Vol. 37)

Latin Works

The Study of True Theology (Vol. 38)

Shorter Works

The Shorter Works of John Owen (Vol. 39)

Indexes (Vol. 40)

Learn more about The Holy Spirit—The Helper today!

Connect with Us!

• Retail Partners
• International Distributors
• About the ESV
• Read Online
• Mobile Apps
• Crossway Review Program
• Exam Copies
• History of Crossway
• Statement of Faith
• Privacy Policy
• Terms of Service
• Submissions
• Permissions

© 2001 – 2024 Crossway, USA

Transformative experiences for travelers who love to learn

Discover the world through expert-led walking tours in over 60 cultural capitals and supplemental online learning for before and after your travel

Explore the Colosseum in Rome

In-person and online

Learn Before you Go: Colosseum and the Roman Forum in Context Seminar

Roma Antica: Colosseum, Roman Forum, and Palatine Hill Tour with Skip-the-Line Tickets

Explore the History of Venice

Introduction to Venice: St. Mark's to Rialto Walking Tour

Learn Before you Go: St. Mark’s Square and the Rialto Bridge in Context Online Seminar

Next week or next year, plan your learning journey with Context.

Where do you want to learn?

Online Learning

Walking tours, since 2003, context has run scholar-led walking tours around the globe. from the beginning, our biggest differentiator has been the quality of our experts — most of whom are phd or ma-level scholars. with context, you can walk the roman forum with an archaeologist who dug there, see the sistine chapel with a renaissance art historian, or sample aperitivos with a native venetian..

Our Experts are the Difference

Planning a visit to Rome?  Explore with our expert archaeologists, art historians, Ancient Roman historians, and more.

Borghese Gallery Walking Tour

Savoring Rome Food Tour

Bernini & Borromini, Battle in Baroque Tour

Vatican Highlights Tour: Sistine Chapel and Vatican Museums with Skip-the-Line Tickets

Meet Cecilia

Art Historian, Rome

Cecilia is an art historian and a native Roman with a Master's degree in Medieval and Renaissance Art from the Sapienza University of Rome. Although her specialty is painting and decorative arts, she has a broad knowledge  and a personal passion for ancient history, which she shares on many antiquity-themed itineraries. Cecilia has worked actively as a lecturer, teacher, and curator of exhibitions. She had been a staff member of the didactive service of the Vatican Museums, the Galleria Doria Pamphili and the Galleria Colonna where she still frequently consults. Learn with Cecilia  online  or  in-person .

Rome with Context

Before you Go: Borghese Gallery In Context with Cecilia Martini

Vatican City: Sistine Chapel and St. Peter's Basilica in Context with Cecilia Martini

The Water of Rome: From Ancient Aqueducts to Baroque Fountains with Dr. Dimosthenis Kosmopoulos

Rome: Ostia Antica Archaeological Site in Context with Livia Galante

Starting your learning at home?  Get inspired for your future travel with our live-taught, expert-led online seminars, designed to get you in the know before you go.

Introduction to Florence: with Accademia and Michelangelo's David

Florence in a Day, with Context

Florence Night Tour

Uffizi Gallery Tour: Crash Course

Planning a visit to Florence?  Explore with our experts in history, architecture, art history, culture, and more.

Florence with Context

Churches of Florence: Orsanmichele with Dr. Alessandra Becucci

Florence: Uffizi Gallery in Context with Dr. Alessandra Becucci

The Real History of ‘Medici Masters of Florence’: The Pazzi Conspiracy with Cecilia Martini

Churches of Florence: The Cathedral of Santa Maria del Fiore with Dr. Alessandra Becucci

Introduction to Venice: St. Mark's to Rialto Tour

Venice in a Day, with Context

Venice Aperitivo Tour

Murano Island Tour: The History of Glass Making in Venice

Planning a visit to Venice?  Explore with our experts in history, art history, ecology and more.

Venice with Context

Venice: Doge’s Palace in Context with Sara Grinzato

An Introduction to Venice with Matteo Gabbrielli

Lifestyles of the Venetian Rich and Famous: Palladian Villas with Sara Grinzato

Venetian Renaissance Painting at the Accademia Gallery with Dr. Susan Steer

See Venice in Context. Our  Five Days in Venice  itinerary is a curated selection of the best of our tours to ensure you get the most out of your time in the entrancing city.

Your Perfect Venice Itinerary

La Vita Napoletana Walking Tour

Ancient Naples: Above and Underground

Half Day Tour of Pompeii

Savoring Naples Food Tour

Planning a visit to Naples?  Explore with our experts in archaeology, history, art history, food, and culture.

Naples with Context

An Introduction to Naples, Italy with Fiorella Squillante

Pompeii and the Naples Archaeological Museum in Context with Fiorella Squillante

"Dimosthenis is not only knowledgeable but his communication skills are formidable. He is affable, very aware of his audience and engaging. It was like having a conversation and not a lecture... He takes your questions seriously and in doing all of this makes the Forum come alive. His professional, academic, archaeological experience from digs at the Forum enables him to give insights and fun and interesting facts and information. Highly recommend him."

- Jane, Traveled in Rome with Dimo in Sept. 2021

Don't take our word for it:

Florence and Tuscany: Walking in History with Professor Kate Bolton-Porciatti

See Florence and Tuscany unlike ever before on our  Context Journey with Professor Kate Bolton-Porciatti . Over the course of 6 fully planned days (including luxury accommodations, select meals, and local transportation) you'll experience a blend of art, history, while traversing the city and Tuscan hills — including stops at the Uffizi , Boboli Gardens, Florentine churches, Chianti Vineyards, Passignano and more!

Introduction to Milan: From the Duomo to the Castle

Duomo Rooftop Tour: Milan From Above

Alta Moda: Fashion In Milan

Half Day Lake Como Excursion

Planning a visit to Naples?  Explore with our experts in history, art history, food, fashion, and culture.

Milan with Context

Milan, Italy: Top 10 Highlights for Curious Travelers with Laura Benitti

Milan and Food Traditions: A Culinary Love Story with Laura Benitti

Milan Museums: Masterpieces in Depth with Laura Benitti

The Marvels of Lake Como with Laura Benitti

Dreaming of spending the holidays in Rome? Learn about the must-do December activities in the Eternal City on our blog post:  Four Days in Rome: Holiday Itinerary .

Your Rome Holiday Itinerary

Mount Etna and Sicilian Wine Full-Day Tour

Savoring Sicily: Palermo Street Food Tour

Palermo (and Monreale) in a Day, with Context

Agrigento Half-Day Tour: Valley of the Temples

Planning a visit to Sicily?  Explore with our experts in history, archaeology, geography, food, and more.

Sicily with Context

Villa Romana del Casale: Luxury, Mosaics, and the Sicilian Countryside with Alice Bifarella

Savoring Sicily: 2,000 Years of History in 100 Dishes with Francine Segan

Explore Context Travel

View All Walking Tours

View All Online Learning

🎁 Our Biggest Sale Ever is Here: 15% off EVERYTHING with code  THANKFUL2021

• Top Destinations
• Mexico City, Mexico
• Tokyo, Japan
• Paris, France
• Rome, Italy
• London, United Kingdom
• All Destinations
• Upcoming Experiences
• Walking Tours
• Small-Group Tours
• Tours for Kids
• Museum Tours
• Food, Wine and Market Tours
• Newly Added Tours
• Audio Guides
• Pre-Trip Lectures
• Admin Dashboard
• My Favorites
• Cookies Preferences
• Client Orders
• Monthly Commissions
• My Advisor Profile
• Advisor Toolkit
• Guide Dashboard

Credit Balance

Transactions are based on current exchange rates and performed in USD. There maybe slight variations in the price estimates.

Explore with Local Experts Host-led experiences for those who love to dive deep into local life (4.76) See all 55,862 reviews

Freedom to explore your way, imagine a friendly personal travel expert whispering fascinating stories in your ear and as you wander through museums and historic sites. enjoy the freedom to explore at your own pace, ditching the crowds and tight schedules..

Just you, an expert, and your travel companions

Connect with other travelers

Explore the city at your own pace

Inspire future travels and learn before you go

Venture out a little farther

Perfect for young, curious travelers

What Our Guests Are Saying

Reviews can only be left by Context customers after they have completed a tour. For more information about our reviews, please see our FAQ .

• Our Experts
• Working with Context
• View All Cities
• Sustainable Tourism
• Refer a Friend for $50
• Travel Updates
• Advisor Login
• Expert Portal

Subscribe to our Newsletter

• Privacy Statement & Security
• Cancellation Policy

• Top Destinations
• Mexico City, Mexico
• Tokyo, Japan
• Paris, France
• Rome, Italy
• London, United Kingdom
• All Destinations
• Upcoming Experiences
• Walking Tours
• Small-Group Tours
• Tours for Kids
• Museum Tours
• Food, Wine and Market Tours
• Newly Added Tours
• Audio Guides
• Pre-Trip Lectures
• Admin Dashboard
• My Favorites
• Cookies Preferences
• Client Orders
• Monthly Commissions
• My Advisor Profile
• Advisor Toolkit
• Guide Dashboard

Credit Balance

Transactions are based on current exchange rates and performed in USD. There maybe slight variations in the price estimates.

Our Difference

Context is a network of scholars and specialists whose aim is to invite travelers off the tourist track and into the real life of the people, history, and culture of the world's greatest cities.

While over 80% of our guides have MA or PhD-level degrees in their fields of expertise, we live by the rule that learning isn't a finite activity. We're inquisitive about the places and people around us. We're inspired by conversations ripe with new perspectives and oft-untold stories. We don't play loose with the facts. Ours is the intellectual seeker's approach to the world: both in life and in work, we thrill at the potent possibility of " yet ".

At day's end—we believe that travel is the ultimate form of education, one best served with a heaping side of meaningful interaction and memorable conversation.

Curiosity is Key ...

... and that's been true since the beginning. Context was founded in 2003 by Paul Bennett and Lani Bevacqua, a husband and wife who landed in Rome after over two years spent sailing across the Atlantic. 

Once in Rome, Paul and Lani fell in with an eclectic group of professors and specialists—architects, native Romans, researchers, writers, archaeologists—and formed Context as a means to connect those experts with travelers yearning for an in-depth understanding of the city.

Now, 15-plus years and over 150,000 tours later, we've grown from a single-city operation to a group of scholars, nerds, and curious travelers spanning over 60 cities across 6 continents. (Someone once called us "affable weirdos," which may be the nicest compliment we've gotten, ever). Just about the only thing that hasn't changed is our passion for ideas and sharing knowledge.

In Context 

We're immensely proud to have been a Certified B Corp since 2011, and we run our business with the understanding that travel should make us defenders of a place, not a means of its deterioration. We know that— done sustainably —travel can profoundly benefit both the visitor and the visited. 

In sum: we aim to live up to our name. To give something "Context" is to connect the dots between eras, geographies, and cultures. It's to weave us all together as part of a larger, shared narrative. 

So, for travelers finding themselves intrigued by how the Baroque rivalry of Bernini and Borromini shaped our modern conception of genius; amblers angling to get a grip on the Haussmannian evolution of Paris and its lasting legacy on the field of city planning; savorers keen to (literally) dig into the cultural underpinnings that make Singaporean street food just  so  sensational:  

Welcome. We're delighted to meet you. 

Like what you see?

We’re always looking for lifelong learners to join our team.

• Our Experts
• Working with Context
• View All Cities
• Sustainable Tourism
• Refer a Friend for $50
• Travel Updates
• Advisor Login
• Expert Portal

Subscribe to our Newsletter

• Privacy Statement & Security
• Cancellation Policy

Volume 46 - Issue 1

The nature and task of theology in john owen’s forgotten work.

Theologoumena Pantodapa may be John Owen’s most comprehensive theological work and his greatest contribution to the Reformed tradition. However, this work was not translated into English until 1994. Since its translation, it has received a noticeable lack of scholarly attention. This essay seeks to fill a part of the void in scholarship by examining Theologoumena Pantodapa ’s historical context, structure, and key themes. This examination is profitable and pertinent for pastors, students of theology, and all Christians as it includes an analysis of Owen’s hermeneutical method, understanding of the relationship between theology and practice, and comments on the character of the gospel theologian.

John Owen was one of the most prolific and theologically sophisticated writers of Puritanism. The great Baptist preacher, Charles Spurgeon, called Owen the “prince of divines” and said that anyone who mastered his works was a “profound theologian.” 1 Contemporary pastors and theologians may be familiar with John Owen and some of his works such as the Mortification of Sin and The Glory of Christ . However, most are likely unacquainted with what Owen considered his most significant theological work, Theologoumena Pantodapa . An examination of this work will therefore greatly benefit pastors and students of theology as it provides a window into how one of the greatest theological minds of Puritanism, perhaps even of Reformed Protestantism, approached and engaged in the discipline of theology.

1. Historical Background and Introduction

Before engaging with the contents of Theologoumena Pantodapa , it is first necessary to understand the historical context in which Owen produced this work, how this work has been received and evaluated since its original publication, and finally, how Owen decided to structure and arrange this work.

1.1. Owen’s Historical Context

In the summer of 1657, Oliver Cromwell resigned from his position as Chancellor of Oxford University and recommended his son, Richard, to succeed him. John Owen who served as vice chancellor of Oxford University alongside Oliver was dismissed six weeks later. 2 Only months earlier, Owen drafted a petition against the House of Commons’s proposal to make Oliver king. This petition likely contributed to Owen’s dismissal as vice chancellor. The following year on 3 September 3 1658 Oliver Cromwell died, and a month after his death Owen participated in the development of the Savoy Declaration, an amended version of the Westminster Confession of Faith that included provisions for congregational polity. In this same year, John Owen wrote his magnum opus, Theologoumena Pantodapa , which he finished at home in Stadham only months before the Restoration of the monarchy. 3 Stephen Westcott argues that if Owen did not have this year of “retirement” before the Restoration of the monarchy and the “Act of Uniformity” thrust him back into political and public life, then “this volume would probably never have seen the light of day, and his insights might have passed away with the voice that uttered them.” 4

By God’s grace and providence, Owen wrote Theologoumena Pantodapa and I believe modern pastors and students of theology can benefit from an examination of its contents in at least three ways. First, pastors often struggle to interpret the Old Testament in light of Christ. They struggle to preach sermons from the Old Testament which do not devolve into moralism. An examination of Theologoumena Pantodapa ’s covenantal structure reveals a hermeneutical method for pastors to interpret the Old Testament in a way that is eminently Christo-centric. Second, pastors and students of theology often feel a divide between theology and practice in the church. Sometimes pastors feel pressured to spend less time in the study and more time visiting members of the congregation. Owen pushes back against the simplistic division between theology and practice in Theologoumena Pantodapa . Finally, Owen’s remarks in Theologoumena Pantodapa on the character of the gospel theologian offer significant encouragement to the many pastors and students of theology who find it hard to maintain a devotional life amidst their theological reflection. Owen challenges gospel theologians to be fervent not just in their reading of systematic theologies, but also in their reading of Scripture—the source of all theology—and in prayer.

1.2. Theologoumena Pantodapa’s History of Reception

Theologoumena Pantodapa is arguably one of Owen’s most significant works as it contains the most exhaustive exhibition of his unique theological emphases and contributions. Carl Trueman calls this work “Owen’s most comprehensive statement of theology.” 5 William Goold notes that an international audience received Owen’s Theologoumena Pantodapa with great eagerness. It was reprinted in 1684 at Bremen and in 1700 at Franeker. 6 Sebastian Rehnman also points out that the covenantal Dutch theologian Herman Wistius also strongly commended this work. 7 In the “General Preface” to The Works of John Owen , Goold also notes the strong commendation of Owen’s Theologoumena Pantodapa by John Ryland, the founder of the Baptist missionary society. His approbation indicates how highly many regarded this work:

This book bears the same rank, and has the same relation to the study of divinity, which the “Principia” of Sir Isaac Newton bears to the true system of the world, in the study of natural philosophy; and it is of equal importance to all young divines which that great man’s work is to young philosophers…. I am ashamed of my countrymen for their ignorance of this incomparable work,—perhaps the very greatest of the kind that ever was written by a British divine; and it now lies buried in dust, amidst the lumber of a book-seller’s garret, whilst a thousand volumes of wretched trash in divinity, with their pompous bindings, stand as monuments of human folly in our book-cases and libraries. 8

While Goold indicates that Ryland’s appraisal of the work is obviously exaggerated, he himself gives great praise to the Theologoumena Pantodapa . He states “no work of Dr. Owen, in his native tongues, leaves such an impression of the extent and variety of its erudition; and, to judge from it, no contemporary name bears away the palm of decided superiority to our author, either in respect of spiritual wisdom or general learning.” 9 In his sketch of Owen’s life, Thomson also comments on the significance of this work: “There is no book in the English language that occupies the wide field over which Owen travels with his usual power, and scatters around him his learned stones.” 10 Finally, Stephen Westcott claims that Owen’s Theologoumena Pantodapa is “the most erudite work of Britain’s greatest ever theologian” and he argues that Owen himself considered it “his greatest and most enduring contribution to the advancement of Reformational theology.” 11

Despite the aforementioned praise of Owen’s Theologoumena Pantodapa by many learned scholars, it was not translated into English until 1994 by Stephen Westcott under the title Biblical Theology: The History of Theology from Adam to Christ . John Ryland would have certainly been dismayed that Owen’s great and monumental work lay dormant and unavailable to a popular audience for so long. From 1850 to 1855 Goold edited the works of Owen in a definitive 24-volume set. At this time, Goold and his publishers contemplated translating the Theologoumena Pantodapa into English. However, they opted against this translation because they lived in a time when Latin was still the language of scholarship and the academy. They assumed anyone who wanted to read this type of book would more than likely be well versed in Latin. Nevertheless, because they chose not to translate this work into English, it was unavailable to an English audience since its original publication in 1661. Westcott aptly summarizes the neglect of Owen’s work when he writes, “Like a stranded treasure ship, it has been beached and left high and dry by the receding tide of Classical scholarship.” 12

1.3. Theologoumena Pantodapa’s Structure and Method

Before analyzing the specific contents of Theologoumena Pantodapa , it is necessary first to reflect on the structure and method of the book as a whole. Westcott’s decision to alter the title of Owen’s work in his English edition to Biblical Theology: The History of Theology from Adam to Christ reveals his opinions about the structure of the work. Although the category of biblical theology did not develop until after Owen’s time, along with J. I. Packer I think it is appropriate to call this book a “proto-Biblical Theology” because it does attempt to trace a common theme (theology) throughout the distinct historical stages of biblical history. 13 However, while Theologoumena Pantodapa roughly fits into the modern category of biblical theology, “Biblical Theology” is still not the best title for the book. Packer argues that the name biblical theology is not actually helpful because one “cannot tell from the name that the study has a distinctive historical focus, and second because it seems to imply that other disciplines within the organism of theology are not biblical.” 14

If I were to alter Westcott’s title, I would title it Covenant Theology: The History of Theology from Adam to Christ . The Puritans strongly embraced a covenantal reading of Scripture. Their embrace of the covenantal schema is most clearly seen in their chief confessional document, the Westminster Confession, which is itself organized around the biblical covenants. With this covenantal structure Scripture is understood and interpreted in light of God’s covenants with humanity. These covenants include the Adamic covenant, the covenant of grace, the Abrahamic covenant, the Mosaic covenant, the Davidic covenant, and the new covenant. These covenants do not nullify each other as they progress, but they add to and expand upon one another and find their ultimate fulfillment in Christ. Owen’s embrace of a covenantal reading of Scripture is evident in one of his most significant projects, the Savoy Declaration of 1658, which is essentially a congregational version of the Westminster Confession of Faith from 1649. Owen’s indebtedness to the covenantal tradition of the Westminster Confession likely influenced him to organize the Theologoumena Pantodapa around the covenantal schema.

Additionally, Owen was likely influenced by Augustine’s The City of God , in his arrangement of the Theologoumena Pantodapa . In his works, he references Augustine more than any other author, and his personal library contained Augustine’s complete works. 15 Like Augustine, Owen writes extensively about the history and development of idolatry in the world. Also, just as Augustine traces the development of a central theme—the city of God—through sequential books of Scripture, Owen also traces a central theme, evangelical theology, through the sequential covenants of Scripture. Finally, Owen discloses his debt to Augustine’s De Civitate Dei as he refers to it frequently throughout the Theologoumena Pantodapa . 16

In the Theologoumena Pantodapa , he traces the development of theology through the Adamic covenant, Noahic covenant, Mosaic covenant, and new covenant. Interestingly, Owen excludes the Davidic covenant in the discussion. He likely omits it because of his historical situation. Before publishing this work in 1661, Owen not only refused to support the move to make Cromwell king in 1658, but the monarchy was restored in 1660 under Charles II to his dismay. Thus, Owen may intentionally exclude this covenant because it could have been used as a justification for the restored monarchy. 17

Despite the fact that many puritans like Owen championed the covenantal reading of Scripture and method of theology, some chose to follow the scholastic method which was prominent among the continental Reformed theologians like Francis Turretin. The scholastic methodology seeks to arrange the truths of Scripture under certain loci or headings instead of arranging them in a covenantal framework. Richard Baxter’s Methodus Theologiae and William Perkins’s A Golden Chain reveal the influence of the scholastic method of the continental Reformed theologians upon the English puritans. Furthermore, in some of his works, Owen himself appears to have adopted scholastic methodology. For instance, Toon comments that Owen’s Salus Electorum, Sanguis Jesu: Or the Death of Death in the Death of Christ contains a “heavy style and Aristotelian methodology.” 18 Carl Trueman also asserts that “Owen’s theology exhibits some distinctly scholastic traits: for example, a passion for topical subdivision, and the use of questions and objections as a way of refuting his opponents and drawing out the full implications of his theology.” 19 Owen also would have been very well trained in the scholastic model by his tutor Thomas Barlow, who was regarded as prominent Aristotelian scholar at Oxford. He would have read Lombard’s Sententiae and Aquinas’s Summa Theologiae among other medieval scholastic works. According to Sebastian Rehnman, Barlow “would evidently have provided Owen with a formidable instruction in the revived Aristotelianism of the Renaissance.” 20

Despite Owen’s obvious training in, familiarity with, and use of the scholastic method, he chooses to write his magnum opus, Theologoumena Pantodapa , using a covenantal framework instead of the scholastic framework. Trueman argues that Owen chooses to write in this framework because of his “fundamental belief that theology is relational.” 21 To Owen, Scripture describes the relationship between God and humanity throughout history. The covenantal model is therefore an appropriate method of theology because the covenants highlight the moments within biblical history where God most clearly and explicitly elucidated his relationship with mankind. 22 Thus, Owen believes that “all theology … is based on a covenant.” 23

Finally, Owen utilizes the covenantal framework because he believes Scripture not only normatively determines the content of theology but also the method of theology. The form of theology should conform to the form by which theology is revealed in Scripture. Just as biblical truth “has absolutely nothing in common with secular philosophy” so too “the method of expounding and interpreting it is also through and by the Holy Spirit, making it quite unique and divine, a different species from and, therefore, in total disagreement with all merely human teaching and transmission of knowledge.” 24 To arrange the truths of Scripture using human methods and not the method revealed in Scripture is to mix theology and philosophy. Owen bewails the mixture of philosophical methods and biblical methods and comments upon the negative result of their union. He asserts,

To this is owed almost all of the theological systems—farragoes of odd theological propositions strung together with generalized arguments, sections lifted out of divine truth and context, plausible statements and propositions derived from them, all well mixed with philosophical terms and notions, cemented with overall and rigid formulas, and dished up as Christian theology! 25

Not only does the mixture of philosophical methods and biblical truth produce aberrant theological systems, it also turns the perspicuity of Scripture into the obscurity of Scripture. 26

2. The Study of Theology: Preliminary Considerations

Owen does not think that the study of theology can be divorced from the character of the theologian himself. On the contrary, he believes that the specific motivations of the theologian greatly impact how he will engage in the task of theology. Additionally, although Owen does not address many of the questions of scholastic prolegomena, he provides some preliminary remarks about the etymology of the word “theology,” the difference between archetypal and ectypal theology, and the definition of theology.

2.1. Hinderances to the Study of Theology

Before discussing the development of theology through the divine covenants, Owen explores various hinderances to the study of theology. This reveals Owen’s understanding that theology is an essentially practical discipline. The theologian does not study theology abstractly like a scientist examining a specimen under a microscope. To Owen, the study of theology cannot be divorced from the personality and experience of the theologian himself.

The first hinderance to the study of theology is studying it for the wrong reasons. Many study theology as a means to wealth or other worldly ends. They use theology as a cloak and a guise so that they might pursue other activities which interest them more. Of course, these people do not seriously study Scripture or pursue theology with the necessary diligence and care. 27

Sloth also hinders the study of theology. According to Owen, sloth finds its origin in indwelling sin. Indwelling sin distracts the mind from the study of theology with various other pleasures. The enslaved mind prevents a man from studying theology with zeal. As a result, many who set out to study theology “finally grow weary and fall into the ways of negligence and sloth.” 28 Factions and sects also hinder the study of theology. Students devote themselves to a certain group with great zeal and spend their lives condemning other groups for matters of secondary importance. Owen believes nothing hinders the study of theology more than for the student “to be ensnared into a vigorous sect before he has had the chance to develop independent, candid, and mature judgment of his own.” 29 Finally, Owen also finds that teaching Classical literature to students beginning in theology is a great danger. He was not anti-Classical learning as his extensive references to the Classical authors indicate, but he did think exposing young students to the immorality espoused in Classical literature was not a good foundation for the study of theology. 30

2.2. Prolegomena: Theology Defined

While the Theologoumena Pantodapa is not organized around the scholastic loci method, it does contain certain characteristics of scholasticism, particularly in the first three chapters. Here Owen devotes significant attention to matters of theological prolegomena, beyond what was typical for his English Puritan contemporaries. 31

In the first chapter, Owen surveys the etymology of the word “theology.” In doing this Owen stands in the tradition of both the Reformed scholastics and their medieval antecedents, who often opened their theological works by defining certain terms. 32 Owen urges caution to those who use theological nomenclature foreign to the language of Scripture because “much of the confusion which is evident in the teaching of the Christian religion is due to the introduction of alien terms into theological use.” 33 The use of terms not found in Scripture should primarily be for purpose of refuting heretics. However, there are certain terms not found within Scripture such as “theology” that are commonly accepted and which must be allowed. 34

Owen first examines how the Hebrews understood the word “theology.” While there is no Hebrew word which can be translated as “theology,” the Jews understood theology as the study of the Torah. The Greeks used the word theology to refer to instruction about the gods and understood the theologian as someone who talks about the gods. Many Greek authors wrote “theologoumena” or written works which discussed the gods. They also wrote “theogonies” or stories about the birth and origin of the gods. Hesiod’s Theogony was the most popular of these. Owen traces the use of the term “theologian” in Christianity to the Montanus fragment’s reference to the apostle John as “the theologian.” In sum, while the terms “theology” and “theologian” themselves are foreign to Scripture, Owen accepts the use of these words cautiously, and he prefers to call the topic of theology “Ecclesiastical Theology” following the lead of the early church historian, Eusebius. 35

In chapter two, Owen decisively distances himself from scholastic prolegomena by avoiding “the disputes in which many scholars indulge over the so-called abstract and technical notion of theology.” 36 Owen argues that the consideration of these questions are frivolous and amount to nothing more than the mixing of Aristotelian philosophy with Christian revelation. 37 It is irrelevant to discuss whether theology is a “science” or “art” because these categories are arbitrary and humanly constructed. To categorize theology as a “science” is especially fatal because whereas science rests upon common natural truths, theology rests upon divine revelation with God as the subject matter. Subsequently, theology is “as infinitely far removed from the methodology of science as the sciences themselves are from nonexistence.” 38

Despite the fact that he intentionally avoids the common scholastic conversation of whether theology is a science or an art, Owen reverts to positively employing distinctions common among scholastic prolegomena in his third chapter. He utilizes the scholastic distinction between archetypal knowledge and ectypal knowledge, following Fransiscus Junius’s De theologia vera . 39 His work was the first work which separated archetypal theology from ectypal theology. 40 Archetypal knowledge is the infinite knowledge by which God knows himself perfectly. God alone possesses this knowledge because God alone can know himself infinitely. 41 Ectypal knowledge then is the knowledge of God which humanity possesses. This knowledge is mediated and dependent upon God’s “own intervention in power and grace and the free exercise of His own will and design.” 42 Owen asserts that ectypal knowledge finds its supreme expression in the revelation of Jesus Christ in the gospel.

Finally, Owen concludes his prolegomena with a summative definition of theology. To Owen, theology is “the doctrine of God with regard to Himself, His works, His will, His worship, as well as our required obedience, our future rewards and punishments, all as revealed by God Himself to the glory of his name.” 43

3. The Development of Theology through the Divine Covenants

John Owen’s primary aim in Theologoumena Pantodapa is to trace the development of theology through the biblical covenants. He considers the extent of Adam’s natural and supernatural theology before the fall and then explains the supernatural theology revealed to Adam after the fall in the covenant of grace. All of the subsequent biblical covenants expand upon the supernatural theology of the covenant of grace until theology is fully revealed in the evangelical theology of the new covenant.

3.1. Natural Theology vs. Supernatural Theology

After three chapters of introductory matters, Owen focuses the body of his work on tracing the development of theology throughout the biblical covenants. Owen argues that before the fall Adam possessed natural theology which was true and pure. By this natural knowledge, Adam could know God as Creator, Lawgiver, and Rewarder. Even though Adam possessed this knowledge naturally, he could increase this knowledge by “following the precepts of the divine will, and by prayerful meditation upon the works of the Creator.” 44 Further, Adam’s knowledge was natural in so far as he was created with inborn knowledge of God and his character, yet it was supernatural in so far as it contained matters which could only be revealed by God such as the knowledge of God’s will for Adam and the requirements of his obedience. The purpose of Adam’s natural knowledge was “to render him wise and qualified to demonstrate obedience to God in accord with the covenant of works under which he had been placed.” 45 By obeying God’s revealed law in the covenant of works, Adam would have arrived at the eternal enjoyment of God.

When Adam fell, his natural theology was corrupted and vitiated by sin. In Owen’s words, “the health-giving light of the first theology was extinguished through sin, and that creation-theology suffered annihilation.” 46 With the loss of knowledge, man also lost the ability to obey God’s commands. After the fall, man still possesses a shadow and vestige of Adam’s pure natural knowledge and can still glean knowledge about God through creation, yet this knowledge is not profitable for salvation and cannot lead to the eternal enjoyment of God. Man recognizes God as a Creator, Ruler, and Judge, retains a conscience by which he discerns good from evil, and is aware of his need for moral obedience. He also retains a sensus divinitatis —an innate sense by which he is compelled to know God and to please him through worship. 47 Owen marshals a host of examples from pagan authors to support these statements and concludes that “so much of natural theology remains despite our fallen and corrupted state, that no one who would stay human can help being a theologian deep within himself.” 48 Yet again, this natural knowledge is insufficient for salvation which can only come through the revelation of Christ. It is “but a tiny particle of knowledge enjoyed by the newly created man in his first state of innocence.” 49

When natural theology was corrupted by sin, it continued to spiral downward throughout subsequent ages of mankind. Owen argues that philosophy arose as men attempted to build upon the remains of their defective natural theology. They sought to regain the primeval natural knowledge of Adam by using reason to rid the mind of its corruption and sin. 50

Next, Owen considers the rise and content of supernatural theology after the fall. According to Owen, supernatural theology began with the protoevangelium in Genesis 3:16. Because this was a development in theology, it must have been rooted in a divine covenant. While Scripture does not use the language of covenant, Owen argues that God instituted the covenant of grace with Adam and contends that it can properly be called a covenant because it contains both divine promises and requirements for obedience. In the protoevangelium , Owen locates the source of all subsequent supernatural revelation. God’s covenant of grace with Adam was “the very marrow and core of the new theology…. From this time onward, it was revealed that righteousness and, in righteousness, gracious acceptance with God could never be sought at home by acceptable performance or inborn strength, but must be received from another who alone could overcome the danger of eternal death.” 51

While the covenant of grace held forth the promise of the forgiveness of sins in Christ, it also maintained the need for moral obedience. Though God had yet to give the written law, those who embraced the promise of the covenant by faith were empowered to obey God’s moral commands. Finally, Owen claims that at this time God instituted sacrifice as a means by which man might exercise and test his faith in the divine promises. 52 The covenant of grace therefore consists of three parts: (1) the promise of the forgiveness of sins through the coming Mediator, (2) requirements of obedience, and (3) instructions for the true worship of God. 53 All successive Old Testament covenants develop and expand upon these three principles of theology until they are fulfilled in Christ and the new covenant. Pastors can therefore confidently read and interpret the Old Testament in light of the covenants and the complete development and fulfillment of their principles in the gospel.

3.2. Evangelical Theology: The Complete Revelation of Theology in the New Covenant

From simply observing the “Contents” of Owen’s book, it is obvious that he believes the period from the fall of Adam to the advent of Christ as a period largely characterized by idolatrous corruption and decline. Of course, the covenants were high moments in the development of theology as they further revealed and expanded upon the three principles of theology given in the covenant of grace. However, Owen writes relatively little about the development of theology within the covenants themselves. On the contrary, he focuses more about Israel’s failure to keep the covenants and their long decline into idolatry. For instance, whereas he considers the theology of the Noahic covenant in twenty-five pages, he maps “The Origin and Progress of Idolatry” in one hundred and fourteen pages. Additionally, he gives twelve pages to the theology of the Abrahamic covenant and sixteen pages to the theology of the Mosaic covenant. He writes about “The Corruption and Solemn Restoration of Mosaic Theology” in forty-five pages. It is not until Owen arrives at the new covenant and the culmination of theology in Christ that he focuses more on the content of theology than the aberration and corruption of that theology.

Owen distinctly calls the theology of the new covenant “evangelical theology.” Importantly, Owen does not think the theology of the new covenant nullifies the theology of the divine previous covenants. On the contrary, he sees new covenant theology as the perfection and culmination of the theology of the previous covenants. 54 Christ is the supreme author and subject of evangelical theology. He chose to reveal this theology at a time when both idolatry and philosophy had reached their highest pitches. He reiterates that by virtue of his divine nature Christ possessed an infinite knowledge of all things, but when he assumed human nature in his role as mediator, he only knew what was revealed to him by the Father. Thus,

[Christ] was perfectly endued with knowledge of all that pertains to the obedience required by God from men, and, by His presence, He brought to light those things hidden in the Divine mind from eternity concerning the revelation of the glory of God, the setting up of the kingdom, the institutions of worship, the gathering of the church, the calling, training and the consoling of the elect. In all this, He was the medium for the revelation of God’s will to mankind. 55

According to Owen the existential reality necessary for the evangelical theologian is “the rebirth of the human personality by the operation of the Holy Spirit.” 56 Only those who have been reborn by the Holy Spirit can receive and obey evangelical theology. Having been reborn by the Holy Spirit, believers receive evangelical theology as a spiritual gift from the ascended Christ. Once they have received this evangelical theology, they are “made wise, prudent, and capable of understanding the mystery of holiness, of God and His will as revealed in Christ through the gospel.” 57 Owen also writes about evangelical theology as spiritual wisdom. This wisdom consists of a saving knowledge of Christ and transforms believers into the image of Christ. It does this by kindling spiritual emotions commensurate with evangelical theology which then propels believers to long for communion with Christ. 58 Spiritual wisdom also produces godliness so that in a dialectical relationship they “mutually and lovingly foster, promote, increase and strengthen each other continually.” 59 There is no distinction between spiritual wisdom and practice. Spiritual wisdom always and necessarily produces godliness in the person to whom it is gifted. Finally, following the Westminster Confession, Owen argues that the chief end of all theology is the enjoyment of God and “the celebration of the praise of God, and His glory and grace in the eternal salvation of sinners.” 60

4. Further Considerations on Theology and the Theologian

Owen ends Theologoumena Pantodapa by discussing two other matters related to the study of theology. First, Owen examines the mixture of philosophy and theology throughout church history and the relationship between philosophy and theology in the study of theology. Second, Owen practically describes what it means to be a gospel theologian seriously engaged in the study of theology.

4.1. The Relationship between Philosophy and Theology

Once he concludes the development of theology from Adam to Christ, Owen traces the development of the mixture of philosophy and theology. Shortly after the apostles proclaimed the simple truths of evangelical theology, the mixture of philosophy and theology led to errors concerning the person of Christ so that some believed he did not actually assume human flesh, but only appeared to do so. When these errors were expelled from evangelical theology, many Christian apologists began to fight the continued mixture of philosophy and theology by refuting their opponents with borrowed terms and concepts from philosophy. However, over time these terms and concepts were considered to be essential aspects of evangelical theology. 61

When philosophy firmly established itself within the theology of the church, the scholastic theologians adopted Aristotelian philosophy and effectually “replaced the norm and faith of evangelical theology with a barbarous and philosophical pseudo-scientific ‘learning.’” 62 By this mixture simple evangelical truth became so obscure and convoluted that “the Apostle Paul himself would struggle in vain to grasp or understand it—unless, that is he was given the clue by Aristotelian learning.” 63 At the time of the Reformation, philosophy was expelled from evangelical theology and the purity and simplicity of the gospel was preached once again. Yet Owen argues that since the Reformation Aristotelian philosophy again began to infiltrate the theology of the Reformed churches. 64 This infiltration generates a multitude of unnecessary disputes and controversies and causes theology to “become a thorny and confused subject of study which men think to pursue exactly as they would any other art or science; that is, without any spiritual light or the assistance of the Holy Spirit.” 65 Rhenman provides a helpful summary of Owen’s understanding of reason and philosophy in the Theologoumena Pantodapa :

It is exceedingly difficult to find the distinction between the excessive and insubordinate use and the ordered and subordinate use of reason in theology in this work. The constructive activity of sound and restored reason in pursuing the logical implications of the teaching of Scripture and in inventing theological terms is gone, and the relationship between faith and reason is disharmonious. One of the central concepts of the Theologoumena is thus the distortion of Christianity by philosophy, and the latter is virtually reduced to one very negative sense. 66

Owen’s negative comments on philosophy and Aristotle come as a surprise. As noted earlier, Owen was tutored by Thomas Barlow, a recognized Aristotelian scholar at Oxford. Owen himself uses Aristotelian categories and concepts in many of his works like The Death of Death in the Death of Christ. Rhenman argues that Owen’s negative comments on philosophy in the Theologoumena Pantodapa do not accurately reflect his understanding of the instrumental use of philosophy in theology. 67 According to Rehnman, Owen’s comments are a reaction against “a prevailing rationalistic and naturalistic tendency” in Reformed theology and are especially negative because of his “personal disaster of becoming a persona non grata in the Cromwellian establishment” and “the defeat of his ideals in the Restoration.” 68

4.2. The Character of the Gospel Theologian

Throughout the Theologoumena Pantodapa Owen considers what it means to be a gospel theologian. His consideration remains profitable for modern pastors and students of theology. Owen asserts that the theologian must not simply comprehend the mysteries of the gospel, but he must also be affected by them with passionate love. He bluntly exclaims “the man who is not inflamed with divine love is an outsider to all theology.” 69 Owen also claims that just as “a keen study of Cicero’s Laws and Plato’s Republic [does not] automatically produce good citizens,” so too a knowledge of the truths of Scripture does not make someone a theologian. 70 On the contrary, the gospel theologian is someone who both has been deeply instructed by the Holy Spirit in the mysteries of Scripture and also practices the truths in which he has been instructed.

Owen also urges the gospel theologian to be diligent in the reading of and meditation upon the Scriptures knowing that “in His Holy Scriptures God speaks to the sinner no less directly than if He chose to employ a voice resounding from the heavens.” 71 Owen then advises that the gospel theologian be diligent in prayer throughout all of his studies as it “is the most effectual means ordained of God for discovering that heavenly wisdom for which we are seeking, and for meeting with Himself who is that Wisdom.” 72 Finally, Owen instructs the gospel theologian to be in fellowship with others who study evangelical theology and seek to live in holiness. Through fellowship, the gospel theologian is encouraged to put into practice the gift of wisdom which he has received. 73

Owen’s Theologoumena Pantodapa is largely unknown to an English-speaking audience. However, this work is extremely important not only within Owen’s own corpus but also within the tradition of Reformed theology as a whole. While Owen entertains many scholastic discussions, especially in the first three chapters, he does so within a covenantal framework. Moreover, his covenantal method is unique because he does not simply expound each of the divine covenants in succession, but traces a single theme—theology—throughout each of these covenants. In this way, Owen’s Theologoumena Pantodapa can be understood as a proto-Biblical Theology.

Moreover, Owen’s discussion of theology throughout this book is eminently practical and informative for all Christians, especially pastors and students of theology. Owen provides a framework for interpreting the Old Testament which places the person and work of Christ, his worship, and his requirements for obedience at the center. He also pushes back against the false dichotomy between theology and practice, explaining how the Holy Spirit has graced all Christians with a renewed mind and the gift of evangelical theology, which inevitably leads to their growth in godliness, holiness, and communion with God. Additionally, Owen’s description of the gospel theologian reminds modern pastors and students of theology to study theology devotionally, not merely intellectually. Finally, Thomson’s remark on the entirety of Owen’s works especially applies to Theologoumena Pantodapa . It is like “like a soil which is literally impregnated with gold, and in which burnished masses of the virgin ore are sure to reward him who patiently labours in it.” 74 May modern pastors and students of theology heed Thomson’s remark and labor over Owen’s Theologoumena Pantodapa , for they will be richly rewarded.

[1] Charles H. Spurgeon, Commenting and Commentaries (New York: Sheldon & Company, 1876), 151.

[2] Peter Toon, God’s Statesman (Grand Rapids: Zondervan, 1973), 77.

[3] Andrew Thomson, “Life of Dr Owen,” in The Glory of Christ , ed. William H. Goold, The Works of John Owen 1 (1850–1853; repr., East Peoria, IL: Vera Press, 1965), lxxvii. The full title of this work in Latin is Theologoumena Pantodapa, sive, De Natura, Ortu, Progressu, et Studio, Verae Theologiae ; in English, the title is Theological Affirmation of All Sorts, Or, Of the Nature, Rise, Progress, and Study, of True Theology … with Digressions on Universal Grace, the Rise of the Sciences, Marks of the Roman Church, the Origin of Writing, Ancient Hebrew Script, Hebrew Punctuation, Jewish Versions and Forms of Worship, and Other Things .

[4] John Owen, Biblical Theology , trans. Stephen P. Westcott (Grand Rapids: Soli Deo Gloria, 1994), 725.

[5] Trueman, The Claims of Truth , 49.

[6] William Goold, “General Preface,” in The Glory of Christ , ed. William H. Goold, The Works of John Owen 1 (1850–1853; repr., East Peoria, IL: Vera Press, 1965), x.

[7] Sebastian Rehnman, Divine Discourse: The Theological Methodology of John Owen (Grand Rapids: Baker Academic, 2002), 17.

[8] Goold, “General Preface,” x (n. 1).

[9] Owen, Biblical Theology , xv.

[10] Thomson, “Life of Dr Owen,” lxxviii.

[11] Owen, Biblical Theology , xvii.

[12] Owen, Biblical Theology , xvii.

[13] Owen, Biblical Theology , xiii. J. I. Packer points out in his “Foreword” to the work that the discipline of biblical theology did not develop until the eighteenth century, when J. P. Gabler distinguished it from dogmatic theology.

[14] Owen, Biblical Theology , xi.

[15] Rehnman, Divine Discourse , 41.

[16] Owen, Biblical Theology , 4, 45, 126,183, 185, 201, 240, 380, 385, 541.

[17] This insight comes from Gerald Bray, personal correspondence.

[18] Toon, God’s Statesman , 26.

[19] Trueman, The Claims of Truth , 32.

[20] Rehnman, Divine Discourse , 32, 38.

[21] Trueman, The Claims of Truth , 49.

[22] Trueman, The Claims of Truth , 49.

[23] Owen, Biblical Theology , 28.

[24] Owen, Biblical Theology , 670.

[25] Owen, Biblical Theology , 671.

[26] Owen, Biblical Theology , 12.

[27] Owen, Biblical Theology , xxv–xxvi.

[28] Owen, Biblical Theology , xxvii–xxviii.

[29] Owen, Biblical Theology , xxxi.

[30] Owen, Biblical Theology , xxxiii–xxxviii.

[31] Trueman, The Claims of Truth , 48–49.

[32] Rehnman, Divine Discourse , 50, 52.

[33] Owen, Biblical Theology , 1–2.

[34] Owen, Biblical Theology , 3.

[35] Owen, Biblical Theology , 3–6.

[36] Owen, Biblical Theology , 7.

[37] Owen, Biblical Theology , 7.

[38] Owen, Biblical Theology , 8.

[39] Rehnman, Divine Discourse , 57. Rehnman recognizes that in applying this distinction Owen is in company with Reformed scholastic theologians like Polanus, Turretin, Mastricht, Coffejus, and Braunius.

[40] Rehnman, Divine Discourse , 57.

[41] Owen, Biblical Theology , 15.

[42] Owen, Biblical Theology , 15.

[43] Owen, Biblical Theology , 17.

[44] Owen, Biblical Theology , 20.

[45] Owen, Biblical Theology , 20–21.

[46] Owen, Biblical Theology , 27.

[47] Owen, Biblical Theology , 30–33.

[48] Owen, Biblical Theology , 38.

[49] Owen, Biblical Theology , 45.

[50] Owen, Biblical Theology , 85.

[51] Owen, Biblical Theology , 170–71.

[52] Owen, Biblical Theology , 176–77.

[53] Owen, Biblical Theology , 183, 185.

[54] Owen, Biblical Theology , 593.

[55] Owen, Biblical Theology , 600–2.

[56] Owen, Biblical Theology , 636.

[57] Owen, Biblical Theology , 640.

[58] Owen, Biblical Theology , 643–46.

[59] Owen, Biblical Theology , 648.

[60] Owen, Biblical Theology , 176, 617–18.

[61] Owen, Biblical Theology , 673–74.

[62] Owen, Biblical Theology , 676.

[63] Owen, Biblical Theology , 672.

[64] Owen, Biblical Theology , 678–79.

[65] Owen, Biblical Theology , 684.

[66] Rehnman, Divine Discourse , 123.

[67] Rehnman, Divine Discourse , 116–23.

[68] Rehnman, Divine Discourse , 182–83.

[69] Owen, Biblical Theology , xlvi.

[70] Owen, Biblical Theology , 619.

[71] Owen, Biblical Theology , 699.

[72] Owen, Biblical Theology , 701.

[73] Owen, Biblical Theology , 702.

[74] Thomson, “Life of Dr Owen,” cxi.

John Kegley

John Kegley serves as the pastoral assistant at Shades Valley Community Church in Birmingham, Alabama.

Other Articles in this Issue

Making sense of hell.

Christian universalism (the view that all people are eventually saved) is largely predicated upon a negative reaction to the traditional doctrine of hell...

Appeasement of a Monster God? A Historical and Biblical Analysis of Penal Substitutionary Atonement

Long considered a key tenet of evangelical theology, the doctrine of penal substitutionary atonement has come under particularly intense scrutiny in recent years...

Trinity, Creation, and Re-creation: A Comparison of Karl Barth and Herman Bavinck’s Trinitarian Doctrines of Creation

Karl Barth’s doctrine of creation, while rooted in his doctrine of the Trinity, errs in the way that creation is conflated into re-creation, resulting in a diminished doctrine of creation at the expense of his christological Trinitarianism...

The Parting of the Way: A Survey of the Relationship between Jews and Christians in the First and Second Centuries CE

People today clearly view Judaism and Christianity as different religions...

Spirit-Anointing and New Testament Church Leadership: Are Our Church Leaders Uniquely “Anointed?”

Does the church need Spirit-anointed leadership? “Anointing” is an increasingly common topic in relation to Christian leaders...

Other Reviews in this Issue

The Simplest Way to Change the World: Biblical Hospitality as a Way of Life

The Rise and Triumph of the Modern Self: Cultural Amnesia, Expressive Individualism, and the Road to Sexual Revolution

The Unsaved Christian: Reaching Cultural Christianity with the Gospel

A Concise Guide to the Qur’an: Answering Thirty Critical Questions

The Symphony of Mission: Playing Your Part in God’s Work in the World

Home · Publications · Journals · The Southern Baptist Journal of Theology · SBJT 20/4 (Winter 2016) · Being John Owen

Being John Owen

Michael A. G. Haykin is is Professor of Church History and Biblical Spirituality at The Southern Baptist Theological Seminary. He is also Adjunct Professor of Church History and Spirituality at Toronto Baptist Seminary in Ontario, Canada. Dr. Haykin is the author of many books, including “ At the Pure Fountain of Thy Word”: Andrew Fuller As an Apologist (Paternoster Press, 2004), Jonathan Edwards: The Holy Spirit in Revival (Evangelical Press, 2005), The God Who Draws Near: An Introduction to Biblical Spirituality (Evangelical Press, 2007), Rediscovering the Church Fathers: Who They Were and How They Shaped the Church (Crossway, 2011), and Patrick of Ireland: His Life and Impact (Christian Focus, 2014).

“The Puritan John Owen … was one of the greatest of English theologians. In an age of giants, he overtopped them all. C. H. Spurgeon called him the prince of divines. He is hardly known today, and we are the poorer for our ignorance.” 1

“I Would Gladly Relinquish All My Learning”

Charles II (r. 1660–1685) once asked one of the most learned scholars that he knew why any intelligent person should waste time listening to the sermons of an uneducated tinker and Baptist preacher by the name of John Bunyan (1628–1688). 2 “Could I possess the tinker’s abilities for preaching, please your majesty,” replied the scholar, “I would gladly relinquish all my learning.” The name of the scholar was John Owen (1616–1683), and this small story—apparently true and not apocryphal—says a good deal about the man and his Christian character. His love of and concern for the preaching of the Word reveals a man who was Puritan to the core. And the fragrant humility of his reply to the king was a virtue that permeated all of his writings, in which he sought to glorify the triune God and help God’s people find that maturity that was theirs in Christ. 3

In his own day some of Owen’s fellow Puritans called him the “Calvin of England.” 4 More recently, Roger Nicole has described Owen as “the greatest divine who ever wrote in English,” and J. I. Packer says of him that during his career as a Christian theologian he was “England’s foremost bastion and champion of Reformed evangelical orthodoxy.” 5 Despite his theological brilliance, it needs noting that Owen’s chief interest was not in producing theological treatises for their own sake, but to advance the personal holiness of God’s people. 6

“Bred Up from My Infancy”: Owen’s Early Years

John Owen was born in 1616, the same year that William Shakespeare died. He grew up in a Christian home in a small village now known as Stadhampton, then called Stadham, about five miles southeast of Oxford. 7 His father, Henry Owen, was a Puritan and the minister of the parish church there. The names of three of his brothers have also come down to us: his older brother, William, who became the Puritan minister at Remenham, just north of Henley-on-Thames; and his two younger brothers: Henry who fought as a major in the New Model Army of Oliver Cromwell (1599–1658), and Philemon, who was killed fighting under Cromwell in Ireland in 1649. 8

Of Owen’s childhood years only one reference has been recorded. “I was bred up from my infancy,” he remarked in 1657, “under the care of my father, who was a nonconformist all his days, and a painful labourer [that is, diligent worker] in the vineyard of the Lord.” 9 If we take as our cue the way that other Puritans raised their children, we can presume that as a small boy Owen, along with his siblings, would have been taught to pray, to read the Bible, and to obey its commandments. At least once a day there would have been time set aside for family worship when he would have listened to his father explain a portion of God’s Word and pray for their nation, his parishioners, and for each of his children. 10 It needs noting that this is the only personal remark about his family that Owen makes in any of his published works. There was clearly a reticence on Owen’s part to open up his life to his readers. As James Moffatt remarked at the turn of the twentieth century: “Owen never trusts himself to his readers … Hence his private life and feelings remain for the most part a mystery.” 11

At twelve years of age, Owen was sent by his father to Queen’s College, the University of Oxford. Here he obtained his B.A. on June 11, 1632, when he was 16. He went on to study for the M.A., which he was awarded on April 27, 1635. Everything seemed to be set for Owen to pursue an academic career. It was not, however, a good time to launch out into world of academe. The Archbishop of Canterbury, William Laud (1573–1645), had set out to suppress the Puritan movement, which was seen as radical, even revolutionary, by the leadership of the state church. Laud thus began a purge of the churches and universities. By 1637 Owen had no alternative but to leave Oxford and to become, along with many other Puritans who refused to conform to the Established Church, a private chaplain. He eventually found employment in the house of Lord Lovelace, a nobleman sympathetic to the Puritan cause. Laud’s policies, supported by the monarch Charles I (r. 1625–1649), alienated the Puritan cause and pushed the Puritans to the point where many of them believed they had no choice but to engage in a civil war against their sovereign. In the early stages of the English Civil War, which broke out in 1642, Lord Lovelace decided to support the King, and Owen, whose sympathies were with Parliament, left his chaplaincy and moved to London.

A “Clear Shining from God”

The move to London was providential in a couple of ways. First of all, it brought him into contact with the some of the leading defenders of the Parliamentary cause, Puritan preachers who viewed the struggle between the King and Parliament in terms of the struggle between Christ and anti-Christian forces. Moreover, it was during these initial days in London that he had an experience he would never forget. By 1642 Owen was convinced that the final source of authority in religion was the Holy Scriptures and, moreover, that the doctrines of orthodox Calvinism were biblical Christianity. But he had yet to personally experience the Holy Spirit bearing witness to his spirit and giving him the assurance that he was a child of God. 12

Owen found this assurance one Sunday when he decided to go with a cousin to hear Edmund Calamy the Elder (1600–1666), a famous Presbyterian preacher, at St. Mary’s Church, Aldermanbury. On arriving at this church, they were informed that Calamy was not going to preach that morning. Instead a country preacher (whose name Owen never did discover) was going to fill in for the Presbyterian divine. His cousin urged him to go with him to hear Arthur Jackson (c. 1593–1666), another notable Puritan preacher, at nearby St. Michael’s. But Owen decided to remain at St. Mary’s. The preacher took as his text that morning Matthew 8:26: “Why are ye fearful, O ye of little faith?” It proved to be a message that Owen needed to hear and embrace. Through the words of a preacher whose identity is unknown, God spoke to Owen and removed once and for all his doubts and fears as to whether he was truly regenerate or not. He now knew himself to be born of the Spirit. 13

The impact of this spiritual experience cannot be over-estimated. It gave Owen the deep, inner conviction that he was indeed a child of God and chosen in Christ before the foundation of the world, that God loved him and had a loving purpose for his life, and that this God was the true and living God. In practical terms, it meant a life-long interest in the work of God the Holy Spirit that would issue thirty years later in his monumental study of the Holy Spirit, A Discourse Concerning the Holy Spirit . 14 As he later wrote: “Clear shining from God must be at the bottom of deep labouring with God.” 15

Pastoral Ministry and Preaching before Parliament

In 1643 Owen was offered the pastorate in the village of Fordham, six miles or so northwest of Colchester in Essex. Owen was here till 1646, when he became the minister of the church at the market town of Coggeshall, some five miles to the south. Here, as many as two thousand people would fill the church each Lord’s Day to hear Owen preach. 16 Thus, although Owen would later speak slightingly of his preaching to King Charles II—as seen in the anecdote with which this article began—it is evident that he was no mean preacher.

It is also noteworthy that this change in pastorates began an ecclesiological shift to Congregationalism. Up until this point Owen had been decidedly Presbyterian in his understanding of church government. However, Owen began to change his mind after reading The Keyes of the Kingdom of Heaven by John Cotton (1584–1652), which had been published in 1644, and by 1648 he was a confirmed Congregationalist. It was also at Coggeshall that he wrote the classic work on particular redemption, The Death of Death in the Death of Christ (1647). 17 The backdrop for these early years of Owen’s pastoral ministry was the English Civil War when England knew the horrors of bloody fields of battle, and father was ranged against son and neighbour against neighbour on the battlefield. Well has this period been described as “the world turned upside down.” It needs to be noted, though, that little of the early fighting actually took place in Essex or remotely near Coggeshall; hence at this point in time, Owen saw little of the bloody horrors of civil war. 18

During these tumultuous days Owen clearly identified himself with the Parliamentary cause. Like others who ardently supported Parliament in their struggle against the king, Owen would look back on some of the decisive Parliamentary victories in the 1640s as a clear vindication of their cause by God. 19 He also developed a friendship with the rising military figure Oliver Cromwell and was frequently invited to preach before Parliament. By late 1648 some of the Parliamentary army officers had begun to urge that Charles I be brought to trial on charges of treason since he had fought against his own people and Parliament. Charles was accordingly put on trial in January, 1649, and by the end of that month a small group of powerful Puritan leaders had found him guilty and sentenced their king to death. On January 31, the day following the public execution of the king, Owen was asked to preach before Parliament.

Owen used the occasion to urge upon the members of Parliament that for them, now the rulers of England, in order to obtain God’s favor in the future they must remove from the nation all traces of false worship and superstition and wholeheartedly establish a religion based on Scripture alone. Owen based his sermon on Jeremiah 15. He made no direct reference to the events of the previous day, nor did he mention, at least in the version of his sermon that has come down to us, the name of the king. Nevertheless, his hearers and later readers would have been easily able to deduce from his use of the Old Testament how he viewed the religious policy and end of Charles. From the story of the wicked king Manasseh that is recorded in 2 Kings 21 and with cross references to Jeremiah 15, he argued that the leading cause for God’s judgements upon the Jewish people had been such abominations as idolatry and superstition, tyranny and cruelty. He then pointed to various similarities between the conditions of ancient Judah and the England of his day. At the heart of the sermon was a call to Parliament to establish a reformed style of worship, to disseminate biblical Christianity, to uphold national righteousness, and to avoid oppression. He assured the Puritan leaders who heard him that day that God’s promise of protection to Jeremiah was also applicable to all who in every age stood firmly for justice and mercy. 20

Ireland and Oxford

Later that same year, Owen accompanied Cromwell on his campaign in Ireland, where he stayed from August 1649 to February 1650. Though ill much of this time, he preached frequently to “a numerous multitude of as thirsting a people after the gospel as ever yet I conversed withal.” 21 When he returned to England the following year, he confessed that “the tears and cries of the inhabitants of Dublin after the manifestations of Christ are ever in my view.” Accordingly, he sought to convince Parliament of the spiritual need of this land and asked:

How is it that Jesus Christ is in Ireland only as a lion staining all his garments with the blood of his enemies;and none to hold him out as a lamb sprinkled with his own blood to his friends?Is it the sovereignty and interest of England that is alone to be there transacted? For my part, I see no farther into the mystery of these things but that I could heartily rejoice, that, innocent blood being expiated, the Irish might enjoy Ireland so long as the moon endureth, so that Jesus Christ might possess the Irish. I would there were for the present one gospel preacher for every walled town in the English possession in Ireland … If they were in the dark, and loved to have it so, it might something close a door upon the bowels of our compassion; but they cry out of their darkness, and are ready to follow every one whosoever, to have a candle. If their being gospelless move not our hearts, it is hoped their importunate cries will disquiet our rest, and wrest help as a beggar doth an alms. 22

A lthough Owen’s pleas were heeded and this period saw the establishment of a number of Puritan congregations—both Congregationalist and Baptist—in Ireland, Crawford Gribben has shown that the inability of the Puritans in Ireland to work together with like-minded brethren for the larger cause of the Kingdom of Christ hindered their witness. 23

By the early 1650s, Owen had become one of Cromwell’s leading advisors, especially in national affairs to do with the church. There is little doubt that Owen was a firm supporter of Cromwell in this period. As Owen told him on one occasion in 1654, for example: “The series and chain of eminent providences whereby you have been carried on and protected in all the hazardous work of your generation, which your God hath called you unto, is evident to all.” 24 Two years later, though, when Cromwell was urged to become the monarch of England, Owen was among those who opposed this move. As it turned out, Cromwell did not accept the crown. But Owen’s friendship with Cromwell had been damaged, and the two men were nowhere near as close as they had been. 25 This would have distressed Owen since he had viewed Cromwell with enormous admiration. This rupture in his friendship with Cromwell may well have reinforced a tendency in Owen’s character to be self-reliant. 26

Cromwell had appointed Owen to the oversight of Oxford University in 1652 as its Vice-Chancellor. From this position Owen helped to re-assemble the faculty, who had been dispersed by the war, and to put the university back on its feet. He also had numerous opportunities to preach to the students at Oxford. Two important works on holiness came out of his preaching during this period. Of Temptation , first published in 1658, is essentially an exposition of Matthew 26:4. It analyzes the way in which believers fall into sin. A second work, The Mortification of Sin in Believers (1656), is in some ways the richest of all of Owen’s treatises on this subject. It is based on Romans 8:13 and lays out a strategy for fighting indwelling sin and warding off temptation. Owen emphasizes that in the fight against sin the Holy Spirit employs all of our human powers. In sanctifying us, Owen insists, the Spirit works

in us and upon us, as we are fit to be wrought in and upon; that is, so as to preserve our own liberty and free obedience. He works upon our understandings, wills, consciences, and affections, agreeably to their own natures; he works in us and with us, not against us or without us; so that his assistance is an encouragement as to the facilitating of the work, and no occasion of neglect as to the work itself. 27

Not without reason does Owen lovingly describe the Spirit in another place as “the great beautifier of souls.” 28

Oliver Cromwell died in September of 1658 and the “rule of the saints,” as some called it, began to fall apart. In the autumn of that year, Owen, now a key leader among the Congregationalists, played a vital role in drawing up what is known as the Savoy Declaration , which would give the Congregationalist churches fortitude for the difficult days ahead. Only a few days after Cromwell’s death, Owen met with around two hundred other Congregationalist leaders, including men like Thomas Goodwin (1600–1680), Philip Nye (c. 1596–1672), and William Bridge (c. 1600–1671), 29 in the chapel of the old Savoy Palace in London. One of the outcomes of this synod was a recommendation to revise the Westminster Confession of Faith for the Congregationalist churches. Traditionally Owen has been credited with writing the lengthy preface that came before the Savoy Declaration . In it he rightly argued, anticipating a key issue over the rest of his life:

The Spirit of Christ is in himself too free , great and generous a Spirit, to suffer himself to be used by any human arm, to whip men into belief; he drives not, but gently leads into all truth , and persuades mento dwell in the tents of like precious faith ; which would lose of its preciousness and value, if that sparkle of freeness shone not in it. 30

The following year Owen preached again before Parliament. But the times were changing, and this proved to be the last of such occasions.

“The Church in a Storm”: Owen, a Leader in a Time of Persecution, 1660–1683

In 1660 a number of Cromwell’s fellow Puritan leaders, fearful that Britain was slipping into full-fledged anarchy, asked Charles II, then living in exile on the continent, to return to England as her monarch. Those who came to power with Charles were determined that the Puritans would never again hold the reins of political authority. During Charles’ reign and that of his brother James II (r. 1685–1688), the Puritan cause was thus savagely persecuted. After the Act of Uniformity in 1662, which required all religious worship to be according to the letter of The Book of Common Prayer , and other legislation enacted during the 1660s, all other forms of worship were illegal.

A number of Owen’s close friends, including John Bunyan, suffered fines and imprisonment for not heeding these laws. Although Owen was shielded from actual imprisonment by some powerful friends like Lord Philip Wharton (1613–1696), he led at best a precarious existence till his death. He was once nearly attacked by a mob, which surrounded his carriage. 31 Between 1663 and 1666 he was tempted to accept the offer of a safe haven in America when the Puritan leaders in Massachusetts offered him the presidency of Harvard. 32 Owen, though, recognized where he was needed most and he wrote prodigiously in defense of Nonconformity.

This polemical defense, though, took its toll. In 1672, he told the New England Puritan John Eliot (1604–1690) that “there is scarce any one alive in the world that hath more reproaches cast upon him than I have” and that, as he was experiencing “a dry and barren spirit,” he begged Eliot to pray for him that God would “water me from above.” 33 Two years later, in a letter to Charles Fleetwood (c. 1618–1692), one of Cromwell’s sons-in-law, he described himself as a “poor withering soul” and he expressed his fear that

we shall die in the wilderness; yet ought we to labour and pray continually that the heavens would drop down from above, and the skies pour down righteousness—that the earth may open and bring forth salvation, and that righteousness may spring up together [see Ps. 85:10–11]. …I beseech you to contend yet more earnestly than ever I have done, with God, with my own heart, with the church, to labour after spiritual revivals. 34

Owen’s fears were not unfounded: he would die without seeing any turning of the tide for the Nonconformists, and the spiritual state of England would continue to decline until the revivals of the mid-1730s.

Owen’s first wife, Mary, died in 1676. When Owen remarried the following year, his second wife, Dorothy D’Oyley, was the widow of a wealthy Oxfordshire landowner whom Owen would have known from his connections to his home village of Stadhampton. 35 Added to the toil, distresses and anxieties of these years were physical challenges, especially asthma and kidney stones. But these years were also ones of prodigious literary fruitfulness. His exhaustive commentary on Hebrews appeared between 1668 and 1684, which he regarded in many ways as his magnum opus . 36 A Discourse Concerning the Holy Spirit came out in 1674 and an influential work on justification, The Doctrine of Justification by Faith , in 1677. Owen’s Meditations and Discourses on the Glory of Christ , what Robert Oliver has rightly termed “incomparable,” 37 was written under the shadow of death in 1683 and represents Owen’s dying testimony to the unsurpassable value and joy of living a life for the glory of Christ.

He fell asleep in Christ on August 24, 1683. His final literary work is a letter to his friend, Charles Fleetwood, written but two days before his death. “Dear Sir,” he wrote to his friend,

I am going to him whom my soul hath loved, or rather who hath loved me with an everlasting love; which is the whole ground of all my consolation. The passage is very irksome and wearysome through strong pains of various sorts which are all issued in an intermitting fever. All things were provided to carry me to London today attending to the advice of my physician, but we were all disappointed by my utter disability to undertake the journey. I am leaving the ship of the church in a storm, but whilst the great Pilot is in it the loss of a poore under-rower will be inconsiderable. Live and pray and hope and waite patiently and doe not despair; the promise stands invincible that he will never leave thee nor forsake thee. 38

He was buried on September 4 in Bunhill Fields, where the bodies of so many of his fellow Puritans were laid to rest until that tremendous Day when they—and all the faithful in Christ—shall be raised to glory.

1 J. I. Packer, A Quest for Godliness: The Puritan Vision of the Christian Life (Wheaton, IL: Crossway Books, 1990), 191.

2 This article is used with permission from Matthew Barrett and Michael A. G. Haykin, Owen and the Christian Life: Living for the Glory of God in Christ (Wheaton, IL: Crossway, 2015).

3 For the story, see Andrew Thomson, Life of Dr. Owen ( The Works of John Owen [1850 ed.; repr. London: The Banner of Truth Trust, 1965), 1:xcii]; Allen C. Guelzo, “John Owen, Puritan Pacesetter”, Christianity Today , 20, no. 17 (May 21, 1976): 14; Peter Toon, God’s Statesman: The Life and Work of John Owen (Exeter: Paternoster Press, 1971), 162. Subsequent references in this article to the works of Owen are cited according to the title of the work, as well as the volume and page numbers of The Works of John Owen , 23 vols. (ed.William H. Goold [1850–1855]; ed.; repr. London: The Banner of Truth Trust, 1965–1968). References to Owen’s commentary on Hebrews are cited in the same fashion: the title of the work will be given, then volume and page numbers in the Works , the Hebrews volumes being volumes 17–23 of the Works .

4 Guelzo, “John Owen,” 14; Richard L. Greaves, “Owen, John (1616–1683),” Oxford Dictionary of National Biography (Oxford University Press, 2004; online ed., May 2009 [http://www.oxforddnb.com.libaccess.lib.mcmaster.ca/view/article/21016]).

5 Guelzo, “John Owen,” 14; Packer, Quest for Godliness , 81.

6 Guelzo, “John Owen,” 15–16.

7 For a good account of Owen’s life, see Toon, God’s Statesman and now Crawford Gribben, John Owen and English Puritanism: Experiences of Defeat (Oxford: Oxford University Press, 2016). . For his theology, the best study is undoubtedly Carl R. Trueman, The Claims of Truth: John Owen’s Trinitarian Theology (Carlisle, Cumbria: Paternoster Press, 1998), and now Kelly M. Kapic and Mark Jones, eds., The Ashgate Research Companion to John Owen’s Theology (Farnham, Surrey/Burlington, Vermont: Ashgate Publishing, 2012). See also Sinclair B. Ferguson, John Owen on the Christian Life (Edinburgh: The Banner of Truth Trust, 1987); and Robert W. Oliver, ed., John Owen—The Man and His Theology (Darlington: Evangelical Press/Phillipsburg, NJ: Evangelical Press, 2002).

8 Toon, God’s Statesman , 2.

9 A Review of the True Nature of Schism ( Works , 13:224) .

10 Toon, God’s Statesman , 2.

11 James Moffatt, The Golden Book of John Owen (London: Hodder & Stoughton, 1904), 19–20.

12 Toon, God’s Statesman , 12.

13 Ibid., 12–13.

14 Ibid., 13. It also meant Owen would write on the doctrine of assurance. See Owen, A Practical Exposition Upon Psalm 130 (Works, 324–648).

15 Cited Peter Barraclough, John Owen (1616–1683) (London: Independent Press Ltd., 1961), 6.

16 Robert W. Oliver, “John Owen (1616–1683)—His Life and Times,” in his ed., John Owen , 16.

17 For a study of this work, see Jack N. Macleod, “John Owen and the Death of Death,” in “Out of Bondage” (London: The Westminster Conference, 1983), 70–87.

18 Tim Cooper, “Why Did Richard Baxter and John Owen Diverge? The Impact of The First Civil War,” The Journal of Ecclesiastical History , 61, no. 3 (July 2010): 507–511.

19 As he once stated, “Where is the God of Marston Moor, and the God of Naseby? is an acceptable expostulation in a gloomy day.” Cited Moffatt, Golden Book of John Owen , 112.

20 Righteous Zeal Encouraged by Divine Protection ( Works , 8:133–162); Toon, God’s Statesman , 33–34.

21 Of the Death of Christ ( Works , 10:479).

22 The Steadfastness of the Promises, and the Sinfulness of Staggering ( Works , 8:235–236).

23 Crawford Gribben, The Irish Puritans: James Ussher and the Reformation of the Church (Darlington, Durham: Evangelical Press, 2003), 91–115.

24 The Doctrine of the Saints’ Perseverance Explained and Confirmed ( Works ,11:5).

25 Oliver, “John Owen (1616–1683),” in his ed., John Owen , 26; Toon, God’s Statesman , 97–101.

26 See the remarks on Owen’s friendships by Moffatt, Golden Book of John Owen , 19–20 and Tim Cooper, “Owen’s Personality: The Man Behind the Theology” in Ashgate Research Companion to John Owen’s Theology , ed. Kapic and Jones, 215–226.

27 Works , 6:20. See also the comments of J. I. Packer, “‘Keswick” and the Reformed Doctrine of Sanctification,” The Evangelical Quarterly 27 (1955): 156.

28 The Nature, Power, Deceit, and Prevalency of the Remainders of Indwelling Sin in Believers ( Works , 6:188). For further discussion of this area of Owen’s teaching, see Michael A. G. Haykin, “The Great Beautifier of Souls,” The Banner of Truth , 242 (November 1983): 18–22.

29 For biographical sketches of these three men, see William S. Barker, Puritan Profiles: 54 Influential Puritans at the time when the Westminster Confession of Faith was written (Fearn, Ross-shire: Christian Focus, 1996), 69–94, passim .

30 “A Preface” to The Savoy Declaration in The Creeds of Christendom , ed. Philip Schaff and rev. David S. Schaff (1931 ed.; repr. Grand Rapids, MI: Baker, 1983), III, 709; emphasis original. For a recent edition of this confession, see The Savoy Declaration of Faith (Millers Falls, MA: First Congregational Church, 1998).

31 Barraclough, John Owen , 15.

32 Greaves, “Owen, John (1616–1683),” Oxford Dictionary of National Biography (online ed.).

33 Letter to John Eliot [1672], in The Correspondence of John Owen , ed. Peter Toon (Cambridge: James Clarke, 1970), 154.

34 Letter to Charles Fleetwood, July 8 [1674], in Correspondence of John Owen , ed. Toon, 159. Owen was not the only Puritan leader urging prayer for revival in the 1670s. Four years after Owen wrote this letter, John Howe (1630–1705) preached a series of sermons based on Ezekiel 39:29 in which he dealt with the subject of the outpouring of the Holy Spirit. In one of these sermons he told his audience ( The Prosperous State of the Christian Interest Before the End of Time, By a Plentiful Effusion of the Holy Spirit: Sermon IV in The Works of the Rev. John Howe, M. A. [New York: John P. Haven, 1838], I, 575):

When the Spirit shall be poured forth plentifully I believe you will hear much other kind of sermons, or they will, who shall live to such a time, than you are wont to do now-a-days … It is plain, too sadly plain, there is a great retraction of the Spirit of God even from us; we not know how to speak living sense [i.e. felt reality] unto souls, how to get within you; our words die in our mouths, or drop and die between you and us. We even faint, when we speak; long experienced unsuccessfulness makes us despond; we speak not as persons that hope to prevail . . . When such an effusion of the Spirit shall be as is here signified . . . [ministers] shall know how to speak to better purpose, with more compassion and sense, with more seriousness, with more authority and allurement, than we now find we can.

For the explanation of “living sense” as “felt reality,” see J. I. Packer, God In Our Midst: Seeking and Receiving Ongoing Revival (Ann Arbor, MI: Servant Books, 1987), 33.

35 Oliver, “John Owen (1616–1683),” in his ed., John Owen , 35.

36 See John W. Tweeddale, “John Owen’s Commentary on Hebrews in Context” in Ashgate Research Companion to John Owen’s Theology , ed. Kapic and Jones, 52, 54–55.

37 Oliver, “John Owen (1616–1683)” in his ed., John Owen , 35

38 Correspondence of John Owen , ed. Toon, 174.

Academic Lectures

Bookstore events.

2018 Primetime Emmy & James Beard Award Winner

R&K Insider

Join our newsletter to get exclusives on where our correspondents travel, what they eat, where they stay. Free to sign up.

A History of Moscow in 13 Dishes

Featured city guides.

• TripAdvisor

• Testimonials
• Travel Tips

The Assumption Belfry and Ivan the Great Bell Tower

View from a corner of Assumption Cathedral on the architectural ensemble of the Assumption Belfry (at the left) and Ivan the Great Bell Tower (at the right) built in the Moscow Kremlin in 16th century. The tower’s name implies that it had once housed St. John’s Church, and that it used to be the tallest building in Moscow (height with cross is about 80 m). For many decades the bell tower was also the main watchtower in the Kremlin, and later also a fire tower. Petrok Maliy, the Italian architect who built the Kitai-Gorod wall in Moscow, started the construction of the church of the Resurrection, later renamed Church of the Nativity, next to the Ivan the Great Tower in 1532. Decades later was converted to a four-tier belfry for large bells, known today as the Assumption Belfry after its main 64-ton bell placed in the middle of the fourth tier. The Assumption bell tolled only on great holidays and to announce events of exceptional significance.

Photo #043 taken on June 29, 2016 during a tour of Moscow Kremlin with my dear client from Lebanon, Jacques Saade.

About Me in Short

My name's Arthur Lookyanov, I'm a private tour guide, personal driver and photographer in Moscow, Russia. I work in my business and run my website Moscow-Driver.com from 2002. Read more about me and my services , check out testimonials of my former business and travel clients from all over the World, hit me up on Twitter or other social websites. I hope that you will like my photos as well.

See you in Moscow!

• View full size
• Owner: Moscow Guide & Driver
• Date: June 29, 2016 05:14:00 am EDT
• File name: ALP-2016-0629-043-Assumption-Belfry-and-Ivan-the-Great-Bell-Tower-Moscow-Kremlin.jpg
• Tags: Russia , Moscow Kremlin , Kremlin Towers , Ivan the Great Bell Tower , Belfry , Assumption Belfry , Assunmption Bell , Moscow

GPS Location of the Photo

Google maps.

• GPS Map of this album
• GPS Map of Moscow Guide & Driver's pictures

Random image

Bathing in Freezing Water in the lake Krugloe

A brave man and pilot from Belarus who flies for Aeroflot, the largest airline company in Russia, is bathing in freezing water in the lake Krugloe to celebrate the great Russian Orthodox feast of Epiphany on January 19, 2016.

Featured Tags

• 273 photos are tagged with architecture
• 199 photos are tagged with cathedrals
• 305 photos are tagged with churches
• 294 photos are tagged with Dear Clients
• 260 photos are tagged with lights
• 1875 photos are tagged with Moscow
• 306 photos are tagged with Moscow by Night
• 194 photos are tagged with Moscow cityscapes
• 264 photos are tagged with Moscow Kremlin
• 326 photos are tagged with night moscow
• 426 photos are tagged with Orthodox Churches
• 226 photos are tagged with Red Square
• 2538 photos are tagged with Russia
• 209 photos are tagged with twilights
• 350 photos are tagged with Winter

Take one of these exciting tours:

• Moscow Highlights
• Discovering the Golden Ring of Russia
• Arts & Culture Tours
• Moscow by Night tour

40 Facts About Elektrostal

Written by Lanette Mayes

Modified & Updated: 02 Mar 2024

Reviewed by Jessica Corbett

Elektrostal is a vibrant city located in the Moscow Oblast region of Russia. With a rich history, stunning architecture, and a thriving community, Elektrostal is a city that has much to offer. Whether you are a history buff, nature enthusiast, or simply curious about different cultures, Elektrostal is sure to captivate you.

This article will provide you with 40 fascinating facts about Elektrostal, giving you a better understanding of why this city is worth exploring. From its origins as an industrial hub to its modern-day charm, we will delve into the various aspects that make Elektrostal a unique and must-visit destination.

So, join us as we uncover the hidden treasures of Elektrostal and discover what makes this city a true gem in the heart of Russia.

Key Takeaways:

• Elektrostal, known as the “Motor City of Russia,” is a vibrant and growing city with a rich industrial history, offering diverse cultural experiences and a strong commitment to environmental sustainability.
• With its convenient location near Moscow, Elektrostal provides a picturesque landscape, vibrant nightlife, and a range of recreational activities, making it an ideal destination for residents and visitors alike.

Known as the “Motor City of Russia.”

Elektrostal, a city located in the Moscow Oblast region of Russia, earned the nickname “Motor City” due to its significant involvement in the automotive industry.

Home to the Elektrostal Metallurgical Plant.

Elektrostal is renowned for its metallurgical plant, which has been producing high-quality steel and alloys since its establishment in 1916.

Boasts a rich industrial heritage.

Elektrostal has a long history of industrial development, contributing to the growth and progress of the region.

Founded in 1916.

The city of Elektrostal was founded in 1916 as a result of the construction of the Elektrostal Metallurgical Plant.

Located approximately 50 kilometers east of Moscow.

Elektrostal is situated in close proximity to the Russian capital, making it easily accessible for both residents and visitors.

Known for its vibrant cultural scene.

Elektrostal is home to several cultural institutions, including museums, theaters, and art galleries that showcase the city’s rich artistic heritage.

A popular destination for nature lovers.

Surrounded by picturesque landscapes and forests, Elektrostal offers ample opportunities for outdoor activities such as hiking, camping, and birdwatching.

Hosts the annual Elektrostal City Day celebrations.

Every year, Elektrostal organizes festive events and activities to celebrate its founding, bringing together residents and visitors in a spirit of unity and joy.

Has a population of approximately 160,000 people.

Elektrostal is home to a diverse and vibrant community of around 160,000 residents, contributing to its dynamic atmosphere.

Boasts excellent education facilities.

The city is known for its well-established educational institutions, providing quality education to students of all ages.

A center for scientific research and innovation.

Elektrostal serves as an important hub for scientific research, particularly in the fields of metallurgy, materials science, and engineering.

Surrounded by picturesque lakes.

The city is blessed with numerous beautiful lakes, offering scenic views and recreational opportunities for locals and visitors alike.

Well-connected transportation system.

Elektrostal benefits from an efficient transportation network, including highways, railways, and public transportation options, ensuring convenient travel within and beyond the city.

Famous for its traditional Russian cuisine.

Food enthusiasts can indulge in authentic Russian dishes at numerous restaurants and cafes scattered throughout Elektrostal.

Home to notable architectural landmarks.

Elektrostal boasts impressive architecture, including the Church of the Transfiguration of the Lord and the Elektrostal Palace of Culture.

Offers a wide range of recreational facilities.

Residents and visitors can enjoy various recreational activities, such as sports complexes, swimming pools, and fitness centers, enhancing the overall quality of life.

Provides a high standard of healthcare.

Elektrostal is equipped with modern medical facilities, ensuring residents have access to quality healthcare services.

Home to the Elektrostal History Museum.

The Elektrostal History Museum showcases the city’s fascinating past through exhibitions and displays.

A hub for sports enthusiasts.

Elektrostal is passionate about sports, with numerous stadiums, arenas, and sports clubs offering opportunities for athletes and spectators.

Celebrates diverse cultural festivals.

Throughout the year, Elektrostal hosts a variety of cultural festivals, celebrating different ethnicities, traditions, and art forms.

Electric power played a significant role in its early development.

Elektrostal owes its name and initial growth to the establishment of electric power stations and the utilization of electricity in the industrial sector.

Boasts a thriving economy.

The city’s strong industrial base, coupled with its strategic location near Moscow, has contributed to Elektrostal’s prosperous economic status.

Houses the Elektrostal Drama Theater.

The Elektrostal Drama Theater is a cultural centerpiece, attracting theater enthusiasts from far and wide.

Popular destination for winter sports.

Elektrostal’s proximity to ski resorts and winter sport facilities makes it a favorite destination for skiing, snowboarding, and other winter activities.

Promotes environmental sustainability.

Elektrostal prioritizes environmental protection and sustainability, implementing initiatives to reduce pollution and preserve natural resources.

Home to renowned educational institutions.

Elektrostal is known for its prestigious schools and universities, offering a wide range of academic programs to students.

Committed to cultural preservation.

The city values its cultural heritage and takes active steps to preserve and promote traditional customs, crafts, and arts.

Hosts an annual International Film Festival.

The Elektrostal International Film Festival attracts filmmakers and cinema enthusiasts from around the world, showcasing a diverse range of films.

Encourages entrepreneurship and innovation.

Elektrostal supports aspiring entrepreneurs and fosters a culture of innovation, providing opportunities for startups and business development.

Offers a range of housing options.

Elektrostal provides diverse housing options, including apartments, houses, and residential complexes, catering to different lifestyles and budgets.

Home to notable sports teams.

Elektrostal is proud of its sports legacy, with several successful sports teams competing at regional and national levels.

Boasts a vibrant nightlife scene.

Residents and visitors can enjoy a lively nightlife in Elektrostal, with numerous bars, clubs, and entertainment venues.

Promotes cultural exchange and international relations.

Elektrostal actively engages in international partnerships, cultural exchanges, and diplomatic collaborations to foster global connections.

Surrounded by beautiful nature reserves.

Nearby nature reserves, such as the Barybino Forest and Luchinskoye Lake, offer opportunities for nature enthusiasts to explore and appreciate the region’s biodiversity.

Commemorates historical events.

The city pays tribute to significant historical events through memorials, monuments, and exhibitions, ensuring the preservation of collective memory.

Promotes sports and youth development.

Elektrostal invests in sports infrastructure and programs to encourage youth participation, health, and physical fitness.

Hosts annual cultural and artistic festivals.

Throughout the year, Elektrostal celebrates its cultural diversity through festivals dedicated to music, dance, art, and theater.

Provides a picturesque landscape for photography enthusiasts.

The city’s scenic beauty, architectural landmarks, and natural surroundings make it a paradise for photographers.

Connects to Moscow via a direct train line.

The convenient train connection between Elektrostal and Moscow makes commuting between the two cities effortless.

A city with a bright future.

Elektrostal continues to grow and develop, aiming to become a model city in terms of infrastructure, sustainability, and quality of life for its residents.

In conclusion, Elektrostal is a fascinating city with a rich history and a vibrant present. From its origins as a center of steel production to its modern-day status as a hub for education and industry, Elektrostal has plenty to offer both residents and visitors. With its beautiful parks, cultural attractions, and proximity to Moscow, there is no shortage of things to see and do in this dynamic city. Whether you’re interested in exploring its historical landmarks, enjoying outdoor activities, or immersing yourself in the local culture, Elektrostal has something for everyone. So, next time you find yourself in the Moscow region, don’t miss the opportunity to discover the hidden gems of Elektrostal.

Q: What is the population of Elektrostal?

A: As of the latest data, the population of Elektrostal is approximately XXXX.

Q: How far is Elektrostal from Moscow?

A: Elektrostal is located approximately XX kilometers away from Moscow.

Q: Are there any famous landmarks in Elektrostal?

A: Yes, Elektrostal is home to several notable landmarks, including XXXX and XXXX.

Q: What industries are prominent in Elektrostal?

A: Elektrostal is known for its steel production industry and is also a center for engineering and manufacturing.

Q: Are there any universities or educational institutions in Elektrostal?

A: Yes, Elektrostal is home to XXXX University and several other educational institutions.

Q: What are some popular outdoor activities in Elektrostal?

A: Elektrostal offers several outdoor activities, such as hiking, cycling, and picnicking in its beautiful parks.

Q: Is Elektrostal well-connected in terms of transportation?

A: Yes, Elektrostal has good transportation links, including trains and buses, making it easily accessible from nearby cities.

Q: Are there any annual events or festivals in Elektrostal?

A: Yes, Elektrostal hosts various events and festivals throughout the year, including XXXX and XXXX.

Was this page helpful?

Our commitment to delivering trustworthy and engaging content is at the heart of what we do. Each fact on our site is contributed by real users like you, bringing a wealth of diverse insights and information. To ensure the highest standards of accuracy and reliability, our dedicated editors meticulously review each submission. This process guarantees that the facts we share are not only fascinating but also credible. Trust in our commitment to quality and authenticity as you explore and learn with us.

Share this Fact:

km travel chesterfield 2024 brochure prices

This is our KM Travel Tour Operators page, we have listed the full address of KM Travel as well as phone numbers and websites. KM Travel is in Chesterfield, KM Travel may offer holiday tours, sightseeing tours, and general city tours in Chesterfield.

If you have used KM Travel before be sure to leave your own comment or rating on the city tour or holiday tour that you went on so other poeple wishing to use this company can read fair and honest reviews before the book there holiday with KM Travel. Please remember that KM Travel may offer much more that just UK holiday tours, UK Coach Tours and city tours so remember to contact the travel agents company using the details below to find out more information.

Latest KM Travel Reviews

• Transportation (Chesterfield)
• KM Travel Chesterfield

Chesterfield, United Kingdom

Related places.

• Get directions
• Photos page

QR code, vCard

Activate map

Business hours

Reviews of km travel chesterfield.

• Things to Do
• Restaurants
• Holiday Rentals
• Travel Stories
• Add a Place
• Travel Forum
• Travellers' Choice
• Help Centre

Lovely holiday - KM British & European Coach Holiday

• Europe    
• United Kingdom (UK)    
• England    
• Yorkshire    
• South Yorkshire    
• Barnsley    
• Barnsley - Things to Do    
• KM British & European Coach Holiday

Brilliant holiday to Torquay, tinsel & turkey 20 th November to Belgrave Sands hotel. The hotel was... read more

Thanks to all at KM TRAVEL especially our driver courier Matt who made the trip more enjoyable and... read more

Trains Moscow to Elektrostal: Times, Prices and Tickets

• Train Times
• Seasonality
• Accommodations

Moscow to Elektrostal by train

The journey from Moscow to Elektrostal by train is 32.44 mi and takes 2 hr 7 min. There are 71 connections per day, with the first departure at 12:15 AM and the last at 11:46 PM. It is possible to travel from Moscow to Elektrostal by train for as little as or as much as . The best price for this journey is .

Get from Moscow to Elektrostal with Virail

Virail's search tool will provide you with the options you need when you want to go from Moscow to Elektrostal. All you need to do is enter the dates of your planned journey, and let us take care of everything else. Our engine does the hard work, searching through thousands of routes offered by our trusted travel partners to show you options for traveling by train, bus, plane, or carpool. You can filter the results to suit your needs. There are a number of filtering options, including price, one-way or round trip, departure or arrival time, duration of journey, or number of connections. Soon you'll find the best choice for your journey. When you're ready, Virail will transfer you to the provider's website to complete the booking. No matter where you're going, get there with Virail.

How can I find the cheapest train tickets to get from Moscow to Elektrostal?

Prices will vary when you travel from Moscow to Elektrostal. On average, though, you'll pay about for a train ticket. You can find train tickets for prices as low as , but it may require some flexibility with your travel plans. If you're looking for a low price, you may need to prepare to spend more time in transit. You can also often find cheaper train tickets at particular times of day, or on certain days of the week. Of course, ticket prices often change during the year, too; expect to pay more in peak season. For the lowest prices, it's usually best to make your reservation in advance. Be careful, though, as many providers do not offer refunds or exchanges on their cheapest train tickets. Unfortunately, no price was found for your trip from Moscow to Elektrostal. Selecting a new departure or arrival city, without dramatically changing your itinerary could help you find price results. Prices will vary when you travel from Moscow to Elektrostal. On average, though, you'll pay about for a train ticket. If you're looking for a low price, you may need to prepare to spend more time in transit. You can also often find cheaper train tickets at particular times of day, or on certain days of the week. Of course, ticket prices often change during the year, too; expect to pay more in peak season. For the lowest prices, it's usually best to make your reservation in advance. Be careful, though, as many providers do not offer refunds or exchanges on their cheapest train tickets.

How long does it take to get from Moscow to Elektrostal by train?

The journey between Moscow and Elektrostal by train is approximately 32.44 mi. It will take you more or less 2 hr 7 min to complete this journey. This average figure does not take into account any delays that might arise on your route in exceptional circumstances. If you are planning to make a connection or operating on a tight schedule, give yourself plenty of time. The distance between Moscow and Elektrostal is around 32.44 mi. Depending on the exact route and provider you travel with, your journey time can vary. On average, this journey will take approximately 2 hr 7 min. However, the fastest routes between Moscow and Elektrostal take 1 hr 3 min. If a fast journey is a priority for you when traveling, look out for express services that may get you there faster. Some flexibility may be necessary when booking. Often, these services only leave at particular times of day - or even on certain days of the week. You may also find a faster journey by taking an indirect route and connecting in another station along the way.

How many journeys from Moscow to Elektrostal are there every day?

On average, there are 71 daily departures from Moscow to Elektrostal. However, there may be more or less on different days. Providers' timetables can change on certain days of the week or public holidays, and many also vary at particular times of year. Some providers change their schedules during the summer season, for example. At very busy times, there may be up to departures each day. The providers that travel along this route include , and each operates according to their own specific schedules. As a traveler, you may prefer a direct journey, or you may not mind making changes and connections. If you have heavy suitcases, a direct journey could be best; otherwise, you might be able to save money and enjoy more flexibility by making a change along the way. Every day, there are an average of 18 departures from Moscow which travel directly to Elektrostal. There are 53 journeys with one change or more. Unfortunately, no connection was found for your trip from Moscow to Elektrostal. Selecting a new departure or arrival city, without dramatically changing your itinerary could help you find connections.

Book in advance and save

If you're looking for the best deal for your trip from Moscow to Elektrostal, booking train tickets in advance is a great way to save money, but keep in mind that advance tickets are usually not available until 3 months before your travel date.

Stay flexible with your travel time and explore off-peak journeys

Planning your trips around off-peak travel times not only means that you'll be able to avoid the crowds, but can also end up saving you money. Being flexible with your schedule and considering alternative routes or times will significantly impact the amount of money you spend on getting from Moscow to Elektrostal.

Always check special offers

Checking on the latest deals can help save a lot of money, making it worth taking the time to browse and compare prices. So make sure you get the best deal on your ticket and take advantage of special fares for children, youth and seniors as well as discounts for groups.

Unlock the potential of slower trains or connecting trains

If you're planning a trip with some flexible time, why not opt for the scenic route? Taking slower trains or connecting trains that make more stops may save you money on your ticket – definitely worth considering if it fits in your schedule.

Best time to book cheap train tickets from Moscow to Elektrostal

The cheapest Moscow - Elektrostal train tickets can be found for as low as $35.01 if you’re lucky, or $54.00 on average. The most expensive ticket can cost as much as $77.49.

Find the best day to travel to Elektrostal by train

When travelling to Elektrostal by train, if you want to avoid crowds you can check how frequently our customers are travelling in the next 30-days using the graph below. On average, the peak hours to travel are between 6:30am and 9am in the morning, or between 4pm and 7pm in the evening. Please keep this in mind when travelling to your point of departure as you may need some extra time to arrive, particularly in big cities!

Moscow to Elektrostal CO2 Emissions by Train

Anything we can improve?

Frequently Asked Questions

Go local from moscow, trending routes, weekend getaways from moscow, international routes from moscow and nearby areas, other destinations from moscow, other popular routes.

Na Ulitse Yalagina 13B Apartments

Trending Questions

Property policies, frequently asked questions, how much does it cost to stay at na ulitse yalagina 13b apartments, what are the check-in and check-out times at na ulitse yalagina 13b apartments, does na ulitse yalagina 13b apartments provide airport transfer services, what amenities and services does na ulitse yalagina 13b apartments have, does na ulitse yalagina 13b apartments have a swimming pool, does na ulitse yalagina 13b apartments have fitness amenities, does na ulitse yalagina 13b apartments provide wi-fi, does na ulitse yalagina 13b apartments have non-smoking rooms, does na ulitse yalagina 13b apartments have a restaurant, is parking available at na ulitse yalagina 13b apartments, popular hotels, popular attractions, explore more.

Expedia Rewards is now One Key™

Elektrostal, visit elektrostal, check elektrostal hotel availability, popular places to visit.

• Electrostal History and Art Museum

You can spend time exploring the galleries in Electrostal History and Art Museum in Elektrostal. Take in the museums while you're in the area.

• Cities near Elektrostal

• Places of interest
• Yuri Gagarin Cosmonaut Training Center
• Peter the Great Military Academy
• Central Museum of the Air Forces at Monino
• History of Russian Scarfs and Shawls Museum
• Balashikha Arena
• Balashikha Museum of History and Local Lore
• Bykovo Manor
• Pekhorka Park
• Ramenskii History and Art Museum
• Malenky Puppet Theater
• Drama Theatre BOOM
• Likino Dulevo Museum of Local Lore
• Noginsk Museum and Exhibition Center
• Pavlovsky Posad Museum of Art and History
• Saturn Stadium
• Fairy Tale Children's Model Puppet Theater
• Fifth House Gallery
• Church of Vladimir
• Malakhovka Museum of History and Culture
• Orekhovo Zuevsky City Exhibition Hall

Destinations in May

Destinations in 2024.

Please note prices are based on two persons sharing a twin/double room. Single room supplements may apply, please call check single availability/price.

Comments are closed.

• Destinations
• Hotel Information
• Private hire
• Special offers / Late availability
• Travel Insurance
• Employment Opportunities

NEW CHRISTMAS TOUR 2024 - Bournemouth - Norfolk Royale Hotel - BROCHURE ADDITION . 2024 EUROPEAN HOLIDAYS - Early release - ITALY - Lake Garda / Alassio Click here to download our 2024 Brochure All Our Holidays Include In The Price: Free Door to Door Taxi ( Subject to Area ) ~ Luxury Coach Travel ~ Reserved Coach Seats . Personally Selected ...

www.kmchesterfield.co.uk

KM Travel of Barnsley, South Yorkshire. Request a brochure by: Calling: 01226 245564 email: [email protected] . download: click here to download the 2024 Tour Brochure.

KM Travel is in Chesterfield, KM Travel may offer holiday tours, sightseeing tours, and general city tours in Chesterfield. If you have used KM Travel before be sure to leave your own comment or rating on the city tour or holiday tour that you went on so other poeple wishing to use this company can read fair and honest reviews before the book ...

What people are saying. " HOLIDAY TO BLACKPOOL ". Oct 2023. Thanks to all at KM TRAVEL especially our driver courier Matt who made the trip more enjoyable and a credit to the co... " Lovely place enjoyed it clean need a bit of investment there ". Aug 2022. Stayed at ilfracombe Devon 14 to 20 Aug the coach was lovely our driver Tony was ...

Reviews, contact details and business hours of KM Travel Chesterfield at 27 Stephenson Place, Chesterfield, Derbyshire. Check out nearby places on a map. Write a review. Log in. ... 21:03 Tuesday, 23 April 2024: Business hours. Monday: 9:00 am - 4:30 pm: Tuesday: 9:00 am - 4:30 pm: Wednesday: 9:00 am - 4:30 pm: Thursday: 9:00 am - 4:30 ...

KM Travel of Barnsley, South Yorkshire. Tel: (01226) 245564 [email protected] . Home. Booking Guide Request Brochure Customer Information Contact Us. ... Our 2024 British Coach Holiday Brochure is now available to download and available shortly from our Market Street office in paper form.

5. £339. Nil. Please note prices are based on two persons sharing a twin/double room. Single room supplements may apply, please call check single availability/price. Price Includes: * Luxury Coach Travel * Local Departure Points. * En-suite bedrooms * Excursions. * Half Board Accommodation.

Page List. (Click on the page required to be linked with that page in the brochure) Page 1 - Front cover. Page 2 - Introduction. Page 3 - Contact information. Customer information. Page 4 - How to make a booking. Holiday index January to June. Page 5 - Holiday index June to December.

Our 2024 UK Brochure is OUT NOW! Order yours today. 01246 474747 Opening Times Brochures . Menu (current) Home Holidays Day Trips ... A-Line Travel 15 Soresby Street Chesterfield S40 1JW 01246 474747 [email protected] . A-Line Travel, Company number 13060548

Lovely holiday. Review of KM British & European Coach Holiday. Reviewed 9 December 2023. Just back from a T&T break at Exmouth. The hotel and food were brilliant, and the driver James was the best. However we had a bad start after waiting nearly one and a half hours in cold and rain at Ilkeston for the coach. I know there was traffic problems ...

Geeveetravelchesterfield, Chesterfield. 1,657 likes · 24 talking about this · 29 were here. DOOR TO DOOR COACH HOLIDAYS DAY TRIPS AND PRIVATE HIRE

Thankyou received our brochure in the post , I see you have new for 2024 Kynren weekend , we went last year and its the most amazing show I've seen well worth going recommended to everybody. 22w. Robert Lindley. Can I have a brochure please 9 monsal crescent Barnsley S71 3PY. 15w.

KM Travel of Barnsley, South Yorkshire. Tel: (01226) 245564 [email protected] . Home. Booking Guide Request Brochure Customer Information Contact Us. Skip to content. Request a brochure by: Calling: 01226 245564 . email: [email protected] download: ... Please note prices are based on two persons sharing a twin/double room ...

Central Air Force Museum The Central Air Force Museum, housed at Monino Airfield, 40 km east of Moscow, Russia, is one of the world's largest aviation museums, and the largest for Russian aircraft. 173 aircraft and 127 aircraft engines are on display, and the museum also features collections of weapons, instruments, uniforms (including captured U2 pilot Gary Powers' uniform), other Cold War ...

The journey from Moscow to Elektrostal by train is 32.44 mi and takes 2 hr 7 min. There are 71 connections per day, with the first departure at 12:15 AM and the last at 11:46 PM. It is possible to travel from Moscow to Elektrostal by train for as little as or as much as . The best price for this journey is . Journey Duration.

KM Travel of Barnsley, South Yorkshire. Tel: (01226) 245564 [email protected] . ... we guarantee excellent customer service and affordable prices. ... Winter/Spring 2024. Blackpool 2024 Potters Resorts 2024. Our booking office is located at: 52, ...

2022 Brochure . Page List ... All Our Holidays Include In The Price: Free Door to Door Taxi ( Subject to Area ) ~ Luxury Coach Travel ~ Reserved Coach Seats . Personally Selected Hotels ~ En-suite Bedrooms ~ Free Varied Excursions . Telephone: 01246 -556617 ...

Prices at Na Ulitse Yalagina 13B Apartments are subject to change according to dates, hotel policy, and other factors. To view prices, please search for the dates you wish to stay at the hotel. What are the check-in and check-out times at Na Ulitse Yalagina 13B Apartments? The check-in time is after 14:00 and the check-out time is before 12:00.

Cities near Elektrostal. Places of interest. Pavlovskiy Posad Noginsk. Travel guide resource for your visit to Elektrostal. Discover the best of Elektrostal so you can plan your trip right.