scholarly journals Edwards: Ethics for Both the Vulgar and the Learned

2020 ◽  
Vol 6 (1) ◽  
pp. 149
Author(s):  
PAUL HELM
Keyword(s):  
New England ◽  
John Locke ◽  
The Other ◽  
Jonathan Edwards ◽  
Christian Faith ◽  
Fundamental Level

Jonathan Edwards (1703–1758) In Effect Lived Two Lives: One As The Pastor Of Churches In New England, Teaching His People The Faith And Including In That The Ethical Side Or Outworking Of The Faith, The Other As A Theorist Of God’s Relation To His Universe. These Two Roles Need To Be Borne In Mind In What Follows. The First Is Closely Connected With Doctrinal And Practical Themes Of The Christian Faith, The Second With The Meaning And Truth Of Ethical Matters At Their Most Fundamental Level. To Have A Rounded View Of Edwards’s Ethics, We Need Both. KEYWORDS: Jonathan Edwards, Ethics, True Religion, Doctrine And Life, John Locke, Religious Affections, Nature Of True Virtue, Charity And Its Fruits

The Contested Will of “Goodman Penn”: Anglo–New England Politics, Culture, and Legalities, 1688–1716

2009 ◽  
Vol 27 (3) ◽  
pp. 549-584
Author(s):  
John M. Lund
Keyword(s):  
New England ◽  
Suffolk County ◽  
The Other ◽  
William Penn ◽  
The World ◽  
The Will ◽  
Made In

In February 1704, a Boston laborer named Thomas Lea found himself surrounded by townspeople as he lay on his deathbed. These spectators had gathered hoping to hear a much anticipated confession of the crimes they believed Lea had committed fifteen years earlier during the Dominion of New England. In Suffolk County, many townspeople had long maintained that Lea and others had used the confusion and chaos generated by the unsettling political and legal transformations introduced to New England during the 1680s to surreptitiously gain legal title to the estate of a prosperous Braintree, Massachusetts, landowner named William Penn. Standing by Lea's bedside, one witness, who believed Lea had perjured himself at the 1689 probate administration of Penn's estate, demanded: “Thomas can you as you are going out of the World answer at the Tribunal of God to the Will of Mr Penns, which you have sworn to[?]” “Was Mr Penn living or Dead when this Will was Made?” In the presence of assembled witnesses, Lea acknowledged, “he was dead.” Other townspeople pressed Lea to reveal the role he played in what many believed had been a murder for inheritance scheme. They reminded Lea that Penn's corpse had been found covered “in blood, in his own dung” with “a hole in his back, that you might turn your two fingers into it” and, even more disturbing, “one of his [Penn's] stones in his codd [scrotum] was broken all to pieces.” Averting the onlookers' gaze, Lea “turned his head aside the other way, saying what I did I was hired to do.” For these witnesses, the death-bed confession confirmed the rumors of Lea's crimes and strengthened their belief that a wave of corruption introduced in the 1680s had sabotaged New England's distinctive Puritan jurisprudence. Indeed, townspeople had labored for years to overturn the 1689 probate of Penn's estate in an effort forestall the crown's efforts to bring New England into political and legal conformity with the dictates of the growing English empire.

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.

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.

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.

scholarly journals historiografía apologética en el Discurso Contra los griegos de Taciano el Sirio.

Daímon ◽  
2021 ◽  
pp. 171-184
Author(s):  
Julián Barenstein
Keyword(s):  
The Other ◽  
Christian Faith ◽  
High Culture ◽  
Other Hand ◽  
Christian Apologetics ◽  
The One

En este trabajo nos proponemos poner de manifiesto un aspecto poco estudiado del Contra los griegos de Taciano (circa 170); nos referimos a la introducción del discurso historiográfico en la apologética cristiana. En cumplimiento de nuestro objetivo daremos cuenta, por una parte, del carácter idiosincrático de la producción de este apologista en el contexto de la defensa de la fe cristiana en el s. II y analizaremos, por otra, lo que de acuerdo con nuestra línea de investigación es lo más relevante de su controvertido modus cogitandi: el rechazo de la Filosofía como via regia de acceso al Cristianismo para las gentes de alta cultura y la introducción del discurso historiográfico como garantía de veracidad. In this paper we propose to highlight a little studied aspect of the Discourse Against the Greeks of Taciano (circa 170); we refer to the introduction of historiographical discourse in Christian apologetics. In fulfillment of our objective we will give account, on the one hand, of the idiosyncratic character of the production of this apologist in the context of the defense of the Christian faith in the s. II and we will analyze, on the other hand, what according to our line of research is the most relevant of his controversial modus cogitandi: the rejection of Philosophy as a way of access to Christianity for people of high culture and the introduction of the historiographical discourse as a guarantee of truthfulness.

scholarly journals Mencermati Teori Keadilan Sosial John Rawls

2018 ◽  
Vol 5 (1) ◽  
pp. 175-192
Author(s):  
A. Khudori Soleh
Keyword(s):  
Social Contract ◽  
John Rawls ◽  
John Locke ◽  
Equal Opportunity ◽  
The Other ◽  
Social Injustice ◽  
First Principle ◽  
Justice Theory ◽  
Basic Concepts ◽  
Principles Of Justice

Rawls' justice theory is based on three basic concepts: concept of property from John Locke, social contract from Rousseau, and imperative categories from Kant. This Rawls' justice conception itself emerges as a respond for social injustice in society as well as i nequitable behavior affected by the ethics of utilitarianism. Furthermore, according to Rawls, justice is fairness. The principles of justice are, (1) equal and maximum feasible liberty for all, (2) power and wealth to be distributed equally, except where inequalities; would work for the adage of all and where all would have equal opportunity to attain the higher position. The first principle supposes as permanent principle and, which cannot be interpreted. On the other hand, the second principle degrades two formulas: (a) everyone’s  advantage (b) equally open. So forth, from formula (a) can be degraded two possibilities: principle of efficiency and principle of differentiation, whereas from formula (b) also can be degraded two possibilities: equality as careers open to talents and equality as equality of fair opportunity): Hencefonh, from possibility of (a) and (b) yielded four possibilities of justice interpretation: natural freedom, free equality, free aristocracy and the equality democratize.  

May We Invoke the Saints?

1987 ◽  
Vol 44 (1) ◽  
pp. 32-52
Author(s):  
Elizabeth A. Johnson
Keyword(s):  
Jesus Christ ◽  
The Other ◽  
Christian Faith ◽  
Negative Effect ◽  
Positive Effect

“Invocation of the saints is a practice which arises as a secondary ramification of certain foundational truths of the Christian faith. To get at the theological intelligibility of how it ‘works’ even today and has the positive effect of evoking reliance on the saving mercy of God, without the negative effect of overshadowing the sole mediatorship of Jesus Christ, two primary insights rooted in the biblical witness need to be considered. One deals with the relation between Jesus Christ and Christian believers, the other with the interrelationship among Christians themselves.”

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.

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