A Note on Platonism in the Philosophy of Jonathan Edwards

1959 ◽  
Vol 52 (4) ◽  
pp. 283-284 ◽  
Author(s):  
Rufus Suter
Keyword(s):  
New England ◽  
Jonathan Edwards ◽  
Conscious Awareness ◽  
Theological School

Recent published allusions to Platonism in the minds of Calvinists, and the compatibility of its position there, brings back the memory of Professor William Wallace Fenn's interpretation of the thought of Jonathan Edwards, in lectures more than twenty-five years ago at the Harvard Theological School. Since this interpretation is no longer popular among writers, it might be of interest to mention it again. Professor Fenn liked to picture Edwards as the protagonist of a New England Tragedy. There was tragedy in the outward failures of his life. But the more devastating tragedy was his inward failure as a Christian philosopher. This, according to Fenn's interpretation, arose from Edwards' self-conscious awareness of being unable to reconcile his Platonism with his Calvinism.

scholarly journals Re-Thinking Atonement in Jonathan Edwards and New England Theology

Perichoresis ◽  
2017 ◽  
Vol 15 (1) ◽  
pp. 85-99
Author(s):  
S. Mark Hamilton
Keyword(s):  
New England ◽  
19Th Century ◽  
Jonathan Edwards ◽  
Substitution Model ◽  
Divine Justice ◽  
Penal Substitution

Abstract Jonathan Edwards′ New England theology has a great deal more to say that is of contemporary doctrinal interest than it is often credited with, particularly as it relates to the doctrine of atonement. This article explores several anomalous claims made be this 18th and 19th century tradition, and in this way, challenges the recent and growing consensus that Edwards espoused the penal substitution model and his successors a moral government model. I argue that of all that is yet to be considered about their doctrine of atonement, we ought to begin with those claims made about the nature and demands of divine justice.

Building Bensalem at Massachusetts Bay: Francis Bacon and the Wisdom of Eden in Early Modern New England

2010 ◽  
Vol 83 (4) ◽  
pp. 577-606
Author(s):  
Zachary Mcleod Hutchins
Keyword(s):  
Seventeenth Century ◽  
New England ◽  
Early Modern ◽  
Jonathan Edwards ◽  
Educational Policies ◽  
Francis Bacon ◽  
Massachusetts Bay ◽  
Religious Leaders

Francis Bacon's influence on seventeenth-century New England has long passed unnoticed, but his plan for the restoration of prelapsarian intellectual perfections guided John Winthrop's initial colonization efforts, shaped New England's educational policies, and had an impact on civic and religious leaders from John Cotton to Jonathan Edwards.

New England Puritans: The Grandparents of Modern Protestant Missions

2002 ◽  
Vol 30 (4) ◽  
pp. 519-532 ◽  
Author(s):  
John B. Carpenter
Keyword(s):  
Native Americans ◽  
New England ◽  
Jonathan Edwards ◽  
Teaching English ◽  
John Eliot ◽  
Protestant Missions

New England Puritanism was decisive in preparing for the “Great Century of Missions.” Reaching the Native Americans was a leading rationale for the Puritans crossing the Atlantic in the first place. John Eliot established precedents that were looked to as models of missionary practice. David Brainerd joined Eliot as a model missionary, mostly through the writings of Jonathan Edwards, the last great Puritan. To that, Edwards added his emphasis on prayer and his theological struggles for an evangelistically minded Calvinism. His writings were key in teaching English Particular Baptists, among others, that God used means “for the conversion of the heathen.”

Jonathan Edwards's Change of Position On Stoddardeanism

1981 ◽  
Vol 74 (1) ◽  
pp. 79-99
Author(s):  
John F. Jamieson
Keyword(s):  
New England ◽  
River Valley ◽  
Jonathan Edwards ◽  
Historical Knowledge ◽  
Connecticut River ◽  
Connecticut River Valley

When Jonathan Edwards was installed as assistant to his grandfather Solomon Stoddard at Northampton in 1727, he not only assumed the major pastoral responsibility for the largest congregation in western Massachusetts, but he also became coadministrator of the “lax” mode of admission to the sacraments that had prevailed at Northampton and throughout the Connecticut River Valley for some thirty years. This system granted both baptism and communion to all persons of age who had historical knowledge of the gospel and were of a “non-scandalous” life, on the grounds that all divinely established ordinances were capable of “begetting” faith. Although Stoddard did not originate the “lax” system, the practice was generally referred to as “Stoddardeanism” because from the time of his celebrated dispute with Increase Mather in 1700 (the so-called “Stoddardean controversy”) Stoddard had been its most systematic, persistent, and influential proponent in New England.

The Outbreak of Evangelicalism

2020 ◽  
pp. 140-172
Author(s):  
Baird Tipson
Keyword(s):  
New England ◽  
Religious Experience ◽  
Holy Spirit ◽  
Essential Element ◽  
Jonathan Edwards ◽  
John Wesley ◽  
British Isles ◽  
New Birth ◽  
The Holy Spirit ◽  
George Whitefield

This chapter first describes the theology of the leaders of the evangelical awakening on the British Isles, George Whitefield and John Wesley. Both insisted that by preaching the “immediate” revelation of the Holy Spirit during what they called the “new birth,” they were recovering an essential element of primitive Christianity that had been forgotten over the centuries. Both had clear affinities with the conscience theology of William Perkins, yet both distanced themselves from it in important ways. In New England, Jonathan Edwards explored the nature of religious experience more deeply than either Wesley or Whitefield had done, and Edwards proudly claimed his Puritan heritage even as opponents found him deviating from it.

Jonathan Edwards, Enthusiast? Radical Revivalism and the Great Awakening in the Connecticut Valley

2005 ◽  
Vol 74 (4) ◽  
pp. 683-739 ◽  
Author(s):  
Douglas L. Winiarski
Keyword(s):  
New England ◽  
Jonathan Edwards ◽  
Great Awakening ◽  
Men And Women ◽  
Private House ◽  
Connecticut Valley ◽  
Colonial New England ◽  
The Church

It is difficult to imagine Jonathan Edwards countenancing the “Confus'd, but very Affecting Noise” that erupted in Suffield, Massachusetts, on July 6, 1741. Yet there he stood, his loud voice rising in prayer above the din that emanated from an assembly of more than two hundred boisterous men and women who had gathered to listen to his exhortations in the “two large Rooms” of a private house. On the previous day, the visiting Northampton, Massachusetts, revivalist had administered the sacrament to nearly five hundred Suffield communicants, ninety-seven of whom had joined the church that very day. It was an extraordinary event—quite possibly the largest oneday church admission ritual ever observed in colonial New England.

Jonathan Edwards and Scripture

2018 ◽  
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
New England ◽  
Early Modern ◽  
Biblical Interpretation ◽  
Jonathan Edwards ◽  
Biblical Exegesis ◽  
Western History ◽  
The Bible ◽  
New Research

Jonathan Edwards and Scripture provides a fresh look at the important, burgeoning field of Edwards and the Bible. For too long, Edwards scholars have published new research on Edwards without paying due attention to the work he took most seriously: biblical exegesis. Edwards is recognized as an innovative theologian who wielded tremendous influence on revivalism, evangelicalism, and New England theology, but what is often missed is how much time he devoted to studying and understanding the Bible. He kept voluminous notebooks on Christian Scripture and had plans for major treatises on the Bible before he died. Edwards scholars need to take stock of the place of the Bible in his thought to do justice to his theology and legacy. In fact, more and more experts are recognizing how important this aspect of his life is, and this book brings together the insights of leading Edwards scholars on this topic. This volume seeks to increase our understanding of Edwards’ engagement with Scripture by setting it in the context of seventeenth-century Protestant exegesis and eighteenth-century colonial interpretation. It provides case studies of Edwards’ exegesis in varying genres of the Bible and probes his use of Scripture to develop theology. It also sets his biblical interpretation in perspective by comparing it with that of other exegetes. This book advances our understanding of the nature and significance of Edwards’ work with Scripture and opens new lines of inquiry for students of early modern Western history.

Early Modern Biblical Commentary and Jonathan Edwards

2018 ◽  
Author(s):  
Adriaan C. Neele
Keyword(s):  
New England ◽  
Early Modern ◽  
New World ◽  
Biblical Interpretation ◽  
Jonathan Edwards ◽  
European Continent ◽  
Biblical Commentary ◽  
High Esteem ◽  
Modern Context ◽  
Insight Into

Adriaan C. Neele introduces the early modern context of biblical interpretation by discussing Matthew Poole’s Synopsis Criticorum aliorumque Sacrae Scripturae (1669–1674), a frequently referenced volume for many biblical interpreters, whether in England, on the European continent, or in the New World. Neele shows how this work represents early modern exegesis well and how it became an important channel for bringing medieval commentaries into the hands of post-Reformation exegetes. He also establishes the high esteem that this multivolume work gained in New England and its important role in Jonthan Edwards’ exegesis. The Synopsis gives us insight into early modern interpretation yet also serves as a contrast to New England exegesis, helping us set Edwards in his time.

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