Understanding Affections in the Theology of Jonathan Edwards: “The High Exercises of Divine Love,” by Ryan J. Martin.

2021 ◽  
Vol 40 (1) ◽  
pp. 135-136
Author(s):  
Donald Schweitzer
Keyword(s):  
2021 ◽  
Vol 9 (2) ◽  
pp. 115-131
Author(s):  
Kyle Strobel

Abstract: The study of gratitude has become an increasingly important topic among psychologists to address the nature of human flourishing. Of more recent interest is how gratitude to God specifically functions within an account of human flourishing, with theologians seeking to provide a distinctively Christian account of the nature of gratitude. This article enters into the ongoing conversation by attending to Jonathan Edwards’s (1703-1758) theological anthropology and development of natural and supernatural gratitude. In particular, Edwards’s anthropology includes within it an account of how the self can, and should, enlarge to receive another in love. This “enlargement” is the creaturely mirror of God’s self-giving and is the supernatural response to the creature who has received God’s grace and been infused with divine love. As a supernatural response based on God’s action in the soul, this account of gratitude differs from its natural counterpart. On Edwards’s account, therefore, there is a need to develop studies that differentiate natural and supernatural gratitude. Furthermore, this article ends with a suggestion for a study that could pick up this task based on recent psychological studies that attend to how gratitude affects self-relation. On Edwards’s account of the enlargement of the self, as well as his notion of supernatural gratitude, there is meaningful research to be done on how these can help assess development in the formation of gratitude and human flourishing.


Author(s):  
Elizabeth Agnew Cochran

Jonathan Edwards is increasingly recognized as a thinker whose understanding of virtue offers important contributions to religious ethics. This chapter examines Edwards’s significance for the field in a number of areas: his account of virtue, his view of moral agency, and his accounts of natural and moral goodness. The chapter explains the distinctive character of Edwards’s account of virtue by noting points of continuity and divergence between Edwardsean ‘true virtue,’ a love for God and all created beings that emulates and participates in divine love, and Aristotelian and Thomistic understandings of virtue. The chapter then considers the challenges that Edwards’s soteriology poses for his accounts of moral agency and moral formation. It concludes by arguing that these challenges are partly addressed through exploring the nuances of Edwards’s theology of creation, which also provides a potential starting point for considering how Edwards’s theology may inform contemporary debates in social ethics.


2003 ◽  
Vol 29 (2-3) ◽  
pp. 269-299
Author(s):  
Janna C. Merrick

Main Street in Sarasota, Florida. A high-tech medical arts building rises from the east end, the county's historic three-story courthouse is two blocks to the west and sandwiched in between is the First Church of Christ, Scientist. A verse inscribed on the wall behind the pulpit of the church reads: “Divine Love Always Has Met and Always Will Meet Every Human Need.” This is the church where William and Christine Hermanson worshipped. It is just a few steps away from the courthouse where they were convicted of child abuse and third-degree murder for failing to provide conventional medical care for their seven-year-old daughter.This Article is about the intersection of “divine love” and “the best interests of the child.” It is about a pluralistic society where the dominant culture reveres medical science, but where a religious minority shuns and perhaps fears that same medical science. It is also about the struggle among different religious interests to define the legal rights of the citizenry.


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