Another article on JE and the Eastern tradition. Michael Gibson concludes that:
'The core argument of this essay has been that Jonathan Edwards reconceptualized the dogmatic loci of Christian theology through an aesthetic lens, and that as a result his theological vision takes on a remarkable resemblance to the Eastern tradition, most closely resembling the thought of Maximus the Confessor. It cannot be suggested that Edwards in fact read Maximus, let alone that he consciously appropriated the vision of Maximus into his own thinking.'
' I am suggesting that a philosophical and theological line of thinking that can be traced back to Cappadocian and Eastern tradition had surfaced in Edwards's time, and that it infused the variegated sources of Edwards's thinking. Moreover, the state of theological controversy sparked similar types of theological defense and substantiation: as Maximus faced Origenism, Arianism, monophysitism, Macedonianism—controversies surrounding the definition of the person of Christ, the Trinity, creation—so also Edwards entered the dispute over Socianism, Arminianism, the Trinity, the will, and original sin. In a strange way, these two consummate theologians, though separated by over a millennium, constructed astoundingly similar bodies of theological contemplation that pivoted on the axis of God's glory and beauty.'
Much more needs to be written about this alleged connection - see also the article by McClymond in Helm & Crisp, Jonathan Edwards: Philosophical Theologian.
For now just to note this latest article.
Michael Gibson, 'The Beauty of the Redemption of the World: The Theological Aesthetics of Maximus the Confessor and Jonathan Edwards'
in Harvard Theological Review (2008), 101:45-76