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Examining the theological ethics of Jonathan Edwards, William Danaher Jr. shows that Edwards's doctrine of the Trinity both was foundational to Edwards's thought and is the necessary framework for understanding the theological and moral vision expressed in his writings. This Trinitarian interpretation identifies what distinctive contribution Edwards makes to contemporary Christian ethics, particularly concerning the nature of virtue, the will, sin, evil, and love. The Columbia Series in Reformed Theology represents a joint commitment by Columbia Theological Seminary and Westminster John Knox Press to provide theological resources from the Reformed tradition for the church today. This series examines theological and ethical issues that confront church and society in our own particular time and place.
Scholars and laypersons alike regard Jonathan Edwards (1703-58) as North America's greatest theologian. The Theology of Jonathan Edwards is the most comprehensive survey of his theology yet produced and the first study to make full use of the recently-completed seventy-three-volume online edition of the Works of Jonathan Edwards. The book's forty-five chapters examine all major aspects of Edwards's thought and include in-depth discussions of the extensive secondary literature on Edwards as well as Edwards's own writings. Its opening chapters set out Edwards's historical and personal theological contexts. The next thirty chapters connect Edwards's theological loci in the temporally-ordered way in which he conceptualized the theological enterprise-beginning with the triune God in eternity with his angels to the history of redemption as an expression of God's inner reality ad extra, and then back to God in eschatological glory.The authors analyze such themes as aesthetics, metaphysics, typology, history of redemption, revival, and true virtue. They also take up such rarely-explored topics as Edwards's missiology, treatment of heaven and angels, sacramental thought, public theology, and views of non-Christian religions. Running throughout the volume are what the authors identify as five basic theological constituents: trinitarian communication, creaturely participation, necessitarian dispositionalism, divine priority, and harmonious constitutionalism. Later chapters trace his influence on and connections with later theologies and philosophies in America and Europe. The result is a multi-layered analysis that treats Edwards as a theologian for the twenty-first-century global Christian community, and a bridge between the Christian West and East, Protestantism and Catholicism, conservatism and liberalism, and charismatic and non-charismatic churches.
This book reveals how the doctrine of the Trinity transformed Edwards' ministry and how the Trinity can inform current evangelical thought, life and ministry. Key primary texts, interpretation and application of Edwards' trinitarian theology are all presented here, featuring Edwards' chief trinitarian writings, historical context and an in-depth analysis on his doctrine.
Excerpt from An Unpublished Essay of Edwards on the Trinity: With Remarks on Edwards and His Theology A notable and almost epoch-making contribution on the writings and opinions of Edwards concerning the Trinity appeared in 1881, in two Articles - forming a connected whole - in the Bibliotheca Sacra, from the pen of Professor Edwards A. Park. In the first Article are copious extracts from the Monthly Review (april 1751) in which were recorded passages from The Philo sophical Principles of Natural and Revealed Religion, by the Chevalier Ramsay - a work published shortly before. Ramsay was a Scotchman by birth, with a strong taste and corresponding talent for metaphysical speculation. He espoused successive phases of religious thought and belief, passing from orthodox Protestantism through Deism and, later, Scepticism, into the Roman Catholic Church. He resided for a considerable time in France, and was for a part of this period in close intercourse with Fenelon and under his influence. At the widest remove from many of Ramsay's religious tenets, Edwards approved, as concurrent with his own, the views which Ramsay set forth, in his book, of the infinitude of God, of His activity as eternal and not originating in anything external but from within of the analogy, up to a limit in measure, of that activity, in the human mind; of the three distinctions in the Deity. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Jonathan Edwards is considered by many to be America’s greatest theologian. Many have lauded him as one of the great theologians in church history. This book brings together major Catholic, Orthodox, and Protestant theologians to assess Edwards’s theological acumen. Each chapter places Edwards in conversation with a thinker or a tradition over a specific theological issue.
This dissertation is a theological analysis of the trinitarian shape of Jonathan Edwards' aesthetics of beauty. The contributions of this dissertation lie chiefly in three areas. The primary aim of this study is to advance the burgeoning field of the study of Jonathan Edwards by elucidating his views of beauty. In so doing, I present him as a rich source for the theological engagement of beauty, which could serve not only the field of Edwards studies, but also that of theological aesthetics more broadly.
Jonathan Edwards lived in an age in which the doctrine of the Trinity was sometimes openly repudiated and more often quietly ignored. But as this important book shows, Edwards in fact took care to creatively fashion the Trinity into the centerpiece of his Christian life and work. Through her pursuit of Edwards's writings, especially his lifelong intellectual diary, Amy Plantinga Pauw traces the way Edwards established the basic outlines of his trinitarian thought when he was only twenty years old, and how the doctrine continued to run like a subterranean river throughout his famed career as a pastor and teacher. Recognizing the centrality of the Trinity in Edwards's thought both nuances our understanding of his Puritan inheritance and challenges the narrowness of Edwards's enduring legacy as the preacher of "Sinners in the Hands of an Angry God."