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This final volume in The Works of Jonathan Edwards publishes for the first time Edwards’ “Catalogue,” a notebook he kept of books of interest, especially titles he hoped to acquire, and entries from his “Account Book,” a ledger in which he noted books loaned to family, parishioners, and fellow clergy. These two records, along with several shorter documents presented in the volume, illuminate Edwards’ own mental universe while also providing a remarkable window into the wider intellectual and print cultures of the eighteenth-century British Atlantic. An extensive critical introduction places Edwards’ book lists in the contexts that shaped his reading agenda, and the result is the most comprehensive treatment yet of his reading and of the fascinating peculiarities of his time and place.
This carefully crafted ebook: "The Religious Affections" is formatted for your eReader with a functional and detailed table of contents. A Treatise Concerning Religious Affections is a famous publication written in 1746 by Jonathan Edwards describing his philosophy about the process of Christian conversion in Northampton, Massachusetts, during the First Great Awakening, which emanated from Edwards' congregation starting in 1734. Edwards wrote the Treatise to explain how true religious conversion to Christianity occurs. Edwards describes how emotion and intellect both play a role, but "converting grace" is what causes Christians to "awaken" to see that forgiveness is available to all who have faith that Jesus' sacrifice atones for all sins.
Beauty is hard to describe, but easy to identify. It resides in expected and unexpected places in our world. Beauty is present in our world in a variety of forms. Yet while the average person might think about the reality of beauty from time to time, few people would think about the source of beauty. Where does beauty come from? Why is it here? Several hundred years ago Jonathan Edwards did some thinking of his own on this difficult subject. This volume explores his meditation on the subject and lays out a Christian framework for understanding and experiencing the beauty God has planted in His world. Edwards found in the study of beauty the person of God. Where Edwards saw beautiful images and acts, he saw a representation, a small picture, of a reality too great to comprehend, a God too majestic to adequately adore. He sets in motion a path of glory that begins with the Lord, moves to creation, continues to the incarnation of Christ, moves to the church, and ascends to the glory of heaven, where the Holy Trinity dwells. Easily accessible and readable, you do not need to be a scholar to enjoy these insights about Jonathan Edwards and his writings.
Bringing together a collection of letters between two theologians along with other observations and reflections, this volume continues to open the mind of any person wishing to be a serious theologian. While many know about the big names such as Calvin or Luther, many do not give credence to some of the important landmark works that writers such as Edwards helped to promote.
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 volume provides an interpretative key to Jonathan Edwards's theology developed from within his own doctrinal constructs. Strobel offers a dogmatic exposition of Edwards's theology by unveiling the trinitarian architecture of his thought. Building upon this analysis, Strobel applies his construct to reinterpret three key areas of redemption debated widely in the secondary literature: spiritual knowledge, regeneration, and religious affection. In order to achieve this purpose, Strobel's approach is theological rather than philosophical, employing Edwards's self-confession as a Reformed theologian to guide his analysis. In advancing a theological reading of Edwards, Strobel focuses on the systematic nature of Edward's theology, ordering it according to his doctrinal affirmations. This necessitates, as many Edwards scholars now affirm, a primary focus on Edwards's trinitarian theology, where the Trinity serves as the key ontological principle which orders the whole of his doctrinal construction. By grounding the interpretive key in Edwards's understanding of the Trinity, Strobel's idiosyncratic exposition of his doctrine of the Trinity serves to recast Edwards's theology in a new light.
Throughout his adult life Jonathan Edwards kept a series of personal theological notebooks on a wide variety of miscellaneous subjects. This volume includes the notebook entries written during the eventful and tumultuous years 1740-1751, when Edwards was plagued by a series of bitter controversies with his Northampton congregation that culminated in his dismissal. This was also the period during which he witnessed, documented, and pondered the surprising revivals of the Great Awakening, as well as their precipitous decline.