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Although the history of doctrine suggests they are mutually exclusive, John Owen's theology effectively integrates them in one coherent Christology. The underlying structure of his exposition is that of incarnation, whereby the Son willingly assumed human nature into personal subsistence with himself. But his distinctive idea was that the divine Son acted on his own human nature indirectly and by means of the Holy Spirit. The foundation of the Spirit's distinctive work was the renewal of the image of God in the humanity of Christ, which the Spirit formed, sanctified, empowered, comforted and glorified. Owen thus affirmed an inspirational Christology within the framework of an Alexandrian interpretation of the incarnation. The coherence of this account is tested with respect to four areas of concern.
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Firstly, can a Christology which affirms the distinct operation of Christ's two natures successfully maintain the unity of his personal action? Secondly, is nature or ontological language too static to model the dynamic reality of Christ? Thirdly, is Owen justified in arguing that, other than in its assumption, the divine Son acts on his own human nature only indirectly and by means of the Spirit? Fourthly, does Owen's interpretation of the distinct action of the Trinitarian persons undermine the doctrine of the indivisibility of their external operations? Finally the significance of Owen's Christology is considered in relation to the Definition of Chalcedon and to modern theology.