Jonathan Edwards: A Retrospect. Being the Addresses Delivered in Connection with the Unveiling of a Memorial Tablet at Northampton on the One Hundred and Fiftieth Anniversary of His Dismissal. H. Norman Gardiner

1901 ◽  
Vol 5 (4) ◽  
pp. 799-799
Horizons ◽  
2020 ◽  
Vol 47 (1) ◽  
pp. 115-119
Author(s):  
Massimo Faggioli

In the ongoing aggiornamento of the aggiornamento of Vatican II by Pope Francis, it would be easy to forget or dismiss the one hundred and fiftieth anniversary of Vatican I (1869–1870). The council planned (since at least the Syllabus of Errors of 1864), shaped, and influenced by Pius IX was the most important ecclesial event in the lives of those who made Vatican II: almost a thousand of the council fathers of Vatican II were born between 1871 and 1900. Vatican I was in itself also a kind of ultramontanist “modernization” of the Roman Catholic Church, which paved the way for the aggiornamento of Vatican II and still shapes the post–Vatican II church especially for what concerns the Petrine ministry.


Author(s):  
Christopher Woznicki

Summary Central to evangelical piety is the theme of “conversionism”. Among historical figures who embody this characteristic of evangelical piety one finds that Jonathan Edwards plays an important role, in part, because of his 1740 “Personal Narrative”. In this essay I examine the metaphysics underlying Edwards’s view of conversion in his “Personal Narrative”. Special attention is given to Edwards’s doctrine of continuous creation and to a feature that underlies his understanding of spiritual development, namely the One-Subject Criterion. I weigh two options for how Edwards may coherently hold to continuous creation and the One-Subject Criterion: Mark Hamilton’s relative realism/endurance account and Edwardsean Anti-Criterialism. I conclude that given the textual evidence Edwardsean Anti-Criterialism is to be preferred over Hamilton’s view.


Author(s):  
Sebastian Rehnman
Keyword(s):  

Jonathan Edwards aims to account for causes by reference to the ideas of God. Every finite being not only depends on but consists in God having an idea of it and God is the one immediate cause for anything that exists on each occasion. He takes this idealistic aetiology to be the true factual description of things. However, his argument about ‘the nature of things’ is (partly) definitional and existential, and so he is introducing and recommending a new use for natures being immediate productions out of nothing at each moment. This chapter argues that his inference can be validly drawn only from the ordinary use of ‘substance’ or ‘nature’ but he attempts to draw it from his novel use. His idealism and aetiology thus affirm or presuppose for their intelligibility the existence of conditions that he denies. So, Edwards’s argument for idealistic aetiology is invalid.


Author(s):  
Rhys S. Bezzant

Among his many accolades, Jonathan Edwards was an effective mentor who trained many leaders for the church. Though his pastoral work is often overlooked, this book investigates the background, method, theological rationale, and legacy of his mentoring ministry. He does what mentors normally do—meeting with individuals to discuss ideas and grow in skills—but undertakes these activities in a distinctly modern or affective key. His correspondence is composed in an informal style, his understanding of friendship and conversation takes up the conventions of the great metropolitan cities of Europe of his day, his pedagogical commitments are surprisingly progressive, and his aspirations for those he mentors are bold and subversive. The practice of mentoring is presented in this book as the exchange between authority and agency, in which the more experienced person in the mentoring relationship empowers the one in the position of a learner, whose own character and competencies are nurtured. When Edwards explains his mentoring practice theologically, he expounds the theme of seeing God face to face, which recognizes that human beings learn through the example of friends as well as the exposition of propositions. The book is a case study in cultural engagement, for Edwards deliberately takes up certain features of the modern world in his mentoring and yet resists other pressures that the Enlightenment generated. If his world witnessed the philosophical evacuation of God from the created order, Edwards’s mentoring is designed to draw God back into an intimate connection with human experience.


1987 ◽  
Vol 21 (3) ◽  
pp. 353-376 ◽  
Author(s):  
Harold P. Simonson

It is customary to associate Jonathan Edwards with the town of Northampton. That he was born in East Windsor (Conn.), was graduated from Yale College in New Haven, served a Presbyterian church in New York City, wrote his great treatises – A Careful and Strict Enquiry into … Freedom of Will (1754) and The Great Christian Doctrine of Original Sin (1758) – in Stockbridge (Mass.), and died as president of the College of New Jersey in Princeton does not mitigate the local association. For it was in Northampton where Edwards came of age theologically. He served as its minister from 1729 to 1750, following his grandfather Solomon Stoddard, who had served the same parish for the preceding sixty years. As with the one, so with the other: Northampton was Stoddard and it was also Edwards, a dynasty holding sway for over eighty years and commanding the religious spirit up and down the length of the Connecticut Valley.


1984 ◽  
Vol 104 ◽  
pp. 96-115 ◽  
Author(s):  
David A. Traill

The importance of Schliemann's excavations at Troy, Mycenae and elsewhere is beyond dispute. Yet the aura of greatness which his remarkable achievements have rightly conferred on his name has tended to blur our perception of the man himself. Psychoanalytic studies by W. G. Niederland have offered fresh insight into his complex character, but it is the paper given by W. M. Calder III on the one hundred and fiftieth anniversary of his birth that marks the beginning of the new sceptical attitude to Schliemann. Calder pointed out that Schliemann's autobiographical writings contain many false claims and purely fictitious episodes which biographers have uncritically accepted as fact. This new view of Schliemann as an unreliable witness, which, incidentally, was held by many of his contemporaries, has now been confirmed and expanded by subsequent research.It is principally in matters of his personal life that recent studies have exposed Schliemann's propensity for lies and fraud. However, G. Korres has shown that in his scholarly work too Schliemann did not shrink from seriously misrepresenting the truth. It is the purpose of the present article to demonstrate that even Schliemann's archaeological reports are vitiated by this kind of behaviour. We are not here concerned with Schliemann's interpretations of his discoveries.


1991 ◽  
Vol 12 (x) ◽  
pp. 205-220
Author(s):  
Laura Scalia

This year’s conference commemorating the one hundred fiftieth anniversary of the publication of Democracy in America, by Alexis de Tocqueville, both reflects the author’s broad based appeal and helps explain why so many scholars continue to use his ideas in their own research.


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