tag:blogger.com,1999:blog-244805562024-03-07T07:51:28.797+00:00The Jonathan Edwards Center at Yale UniversityA companion to the Jonathan Edwards Center websiteMichael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.comBlogger232125tag:blogger.com,1999:blog-24480556.post-4522288175769878862010-01-13T17:20:00.001+00:002010-01-13T17:21:34.461+00:00On our statusGreetings. This little blog may one rise in the resurrection of the just, or may even be raptured. Until then may I encourage you to follow our links to the JEC website and the blog there.<br /><br />Thank you<br /><br />MMMichael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-23770410590114059672008-11-13T16:49:00.003+00:002008-11-13T17:00:08.281+00:00want a Blank Bible without the work?well then today is your lucky day! although some industrious souls have gone to great lengths to create their own version of Jonathan Edwards's Blank Bible (<a href="http://jonathanedwardscenter.blogspot.com/2006/08/make-your-own-blank-bible.html" target="_blank">see here</a>), the day has arrived where someone has done the work for you.<br /><br />Zondervan has just announced the Noteworthy Collection of NIV and TNIV bibles, sporting blank right-hand pages after every left-hand page of text.<br /><br /><a href="http://www.zondervan.com/Cultures/en-US/Search/Search.htm?SC=%22NoteWorthy+Collection%E2%84%A2%2c+The%22&QueryStringSite=Zondervan" target="_blank">check it out</a>!Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-5472669056915940272008-10-23T14:56:00.004+00:002008-10-23T17:00:21.032+00:00Jonathan Edwards for Armchair Theologians by James P. Byrd<a href="http://www.amazon.com/gp/redirect.html?ie=UTF8&location=http%3A%2F%2Fwww.amazon.com%2FJonathan-Edwards-Armchair-Theologians%2Fdp%2F0664231993%3Fie%3DUTF8%26s%3Dbooks%26qid%3D1223826439%26sr%3D8-1&tag=cozartscorner-20&linkCode=ur2&camp=1789&creative=9325"><img src="http://www.borders.com/ProductImages/products/00/57/95/a/57957428_a.jpg" align="left" hspace="8" border="5" height="150" width="100"><span style="font-style:italic;"></a><img src="http://www.assoc-amazon.com/e/ir?t=cozartscorner-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border:none !important; margin:0px !important;" />Presenting a fresh view of Jonathan Edwards to the "average Joe" (current American political connotations of that phrase notwithstanding) is always a bit of a trick. For those who have heard of Edwards, all they really know about him is that he was a Puritan (strike 1!) and that he preached a sermon called "Sinners in the Hands of an Angry God," which most read in high school (strikes 2 and 3 combined!). Attuned to the odds he is up against, James Byrd, professor at Vanderbilt, takes on this difficult task in his book, <a href="http://www.amazon.com/gp/redirect.html?ie=UTF8&location=http%3A%2F%2Fwww.amazon.com%2FJonathan-Edwards-Armchair-Theologians%2Fdp%2F0664231993%3Fie%3DUTF8%26s%3Dbooks%26qid%3D1223826439%26sr%3D8-1&tag=cozartscorner-20&linkCode=ur2&camp=1789&creative=9325"><span style="font-style:italic;">Jonathan Edwards for Armchair Theologians</span></a><img src="http://www.assoc-amazon.com/e/ir?t=cozartscorner-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border:none !important; margin:0px !important;" />.<br /><br />As i said in the previous post, the Armchair Theologians series is a delightful little series that is described by the publisher as "Written by experts but designed for the novice, the Armchair series provides accurate, concise, and witty overviews of some of the most profound moments and theologians in Christian history." Byrd's volume is no exception. Surveying the broad scope of Edwards's life and work, the author carefully interweaves both, letting Edwards's big ideas frame the overall structure of the book. <br /><br />Giving them roughly a chapter a piece, topics included in this volume include, in order, Edwards's exploration of divine beauty in particular reference to the "Spider Letter," Revival and <span style="font-style:italic;">Religious Affections</span>, the dismissal from Northampton, Edwards on the Will, Edwards on Original Sin, his two dissertations, and his ever-expanding legacy.<br /><br />The great value of this book is twofold. First is the skill by which the author eschews the confusing, complex philosophical language often employed by Edwards (esp. on the Will and Original Sin) in order to explain the concepts in plain language. This is not to say that Edwards's works have been dumbed down. Far from it! The complexity of the arguments are retained and key philosophical terms are still defined and used, but the material is presented and illustrated in such a way that one can begin to grasp what Edwards was driving at and responding to without having to have previous experience in Enlightenment philosophy, particularly of the Lockean flavor.<br /><br />Second, the last chapter on Edwards's legacy is especially helpful in demonstrating the "so what" of Edwards's continued importance today. The author quickly traces Edwards's influence from the abolitionist movement, to 19th century revivalism, to the crusades of 20th century evangelists, finally ending up in the resurgence of traditional Calvinism that has been observed among many modern evangelicals, especially in the younger groups. This chapter proves that the study of Edwards is vital to understanding the unfolding of American history from its pre-Revolution days to the post-9/11 situation that exists today, though there is still much work that needs to be done in this area of Edwards's legacy, both at home in America and abroad.<br /><br />In short, this book is a wonderful survey of the life and work of Jonathan Edwards and is recommended to a wide variety of readers, whether you've been deeply immersed in Edwards studies for decades, have been away for a while and need a refresher, or if you need that extra nudge to begin wading through the inestimable richness of America's greatest theologian.<br /><br /><br /><br /><br />p.s. Did i mention that this is a THEOLOGY book with CARTOONS?? While, as George Marsden states in his endorsement, "[Edwards] would have been unhappy about some of the cartoons," the drawings do provide some levity and illustration to the deep concepts being read about. My personal favorite is found on page 162.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-86673238597965677482008-10-12T15:33:00.002+00:002008-10-12T16:17:00.012+00:00two new bookstwo interesting, popular-level books on Jonathan Edwards have recently been published. i hope to be posting reviews of each in the coming weeks, but i thought i would go ahead and draw your attention to them in the meantime.<br /><br /><a href="http://www.wtsbooks.com/product-exec/product_id/5983/nm/A_Short_Life_of_Jonathan_Edwards_Library_of_Religious_Biography_Paperback_?utm_source=bcozart&utm_medium=blogpartners" target="_blank"><img src="http://www.wtsbooks.com/images/9780802802200t.jpg?utm_source=bcozart&utm_medium=blogpartners" align="left" hspace="8"></img><span style="font-style:italic;">A Short Life of Jonathan Edwards</span> by George M. Marsden</a><br /><br />Marsden is back with an all-new, shorter narrative of the life of Jonathan Edwards. the publisher's description states: "<span style="font-style:italic;">A Short Life of Jonathan Edwards</span> is not an abridgment of Marsden's earlier award-winning study but is instead a completely new narrative based on his extensive research. The result is a concise, fresh retelling of the Edwards story, rich in scholarship yet compelling and readable for a much wider audience, including students."<br /><br /><br /><a href="http://www.amazon.com/gp/redirect.html?ie=UTF8&location=http%3A%2F%2Fwww.amazon.com%2FJonathan-Edwards-Armchair-Theologians%2Fdp%2F0664231993%3Fie%3DUTF8%26s%3Dbooks%26qid%3D1223826439%26sr%3D8-1&tag=cozartscorner-20&linkCode=ur2&camp=1789&creative=9325"><img src="http://www.borders.com/ProductImages/products/00/57/95/a/57957428_a.jpg" align="left" hspace="8" border="5" height="150" width="100"><span style="font-style:italic;">Jonathan Edwards for Armchair Theologians</span> by James P. Byrd</a><img src="http://www.assoc-amazon.com/e/ir?t=cozartscorner-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border:none !important; margin:0px !important;" /><br /><br />this fascinating series of books has finally put out a volume on Edwards. if you're unfamiliar with the series, it is self-described as: "written by experts but designed for the novice, the Armchair series provides accurate, concise, and witty overviews of some of the most profound moments and theologians in Christian history." this is Byrd's first volume on Edwards, and quite a welcome one at that if for no other reason than the cartoons found throughout the pages.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-63618735484184589822008-09-16T15:51:00.002+00:002008-09-16T16:37:30.161+00:00Reading Jonathan Edwards by M.X. Lesser<a href="http://www.amazon.com/gp/redirect.html?ie=UTF8&location=http%3A%2F%2Fwww.amazon.com%2FReading-Jonathan-Edwards-Annotated-Bibliography%2Fdp%2F0802862438%3Fie%3DUTF8%26s%3Dbooks%26qid%3D1221580915%26sr%3D8-1&tag=cozartscorner-20&linkCode=ur2&camp=1789&creative=9325"><img src="http://img2.webster.it/BUS/300/243/9780802862433.jpg" align="left" height="150" width="100" hspace="8"></a><img src="http://www.assoc-amazon.com/e/ir?t=cozartscorner-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border:none !important; margin:0px !important;" />Ever since his first one arrived in 1981, M.X. Lesser's annotated bibliographies on the works of and about Jonathan Edwards have been tremendously invaluable to researchers. Earlier this year, Eerdmans released the latest in the series, <a href="http://www.amazon.com/gp/redirect.html?ie=UTF8&location=http%3A%2F%2Fwww.amazon.com%2FReading-Jonathan-Edwards-Annotated-Bibliography%2Fdp%2F0802862438%3Fie%3DUTF8%26s%3Dbooks%26qid%3D1221580915%26sr%3D8-1&tag=cozartscorner-20&linkCode=ur2&camp=1789&creative=9325"><i>Reading Jonathan Edwards: An Annotated Bibliography in Three Parts, 1729-2005</i></a><img src="http://www.assoc-amazon.com/e/ir?t=cozartscorner-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border:none !important; margin:0px !important;" />.<br /><br />This new volume combines the 1981 work, covering Edwards's works and scholarship from 1729-1978, the 1994 work, covering 1979-1993, and a brand new third work covering 1994-2005. In addition, Lesser has revisited the two earlier works, expanding them by a combined 140 new bibliographical additions, and full introductions accompany each of the three sections. <br /><br />Most impressive is the third part, which includes 700 entries by itself! 700 new pieces of scholarship in a little over a decade. Of course, this is largely due to the resurgence of interest in Edwards around the 2003 tercentenary celebration of his birth, but 700 is still quite a remarkable number! Imagine, or reminisce, for those of you who have been studying Edwards for some time, the gigantic and tedious task of attempting to do research on this colonial pastor without the contribution of Lesser's bibliographies. What a dark, dark world it would be. <br /><br />I'd love to hear from others out there who have used Lesser's bibliographies in their study and research. Tell us about your experience with them and offer any tips in using them that you might have picked up.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-19222110136604082502008-09-09T09:45:00.001+00:002008-09-09T09:50:08.594+00:00Watch Jonathan Edwards preaching<a href="http://www.youtube.com/watch?v=-UKhVRIi_yY">Here</a>. Sort of.<br /><br />HT <a href="http://www.irishcalvinist.com/">Irish Calvinist</a>Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com4tag:blogger.com,1999:blog-24480556.post-83412825575265755152008-09-02T07:57:00.001+00:002008-09-02T08:04:27.731+00:00Jonathan Edwards and Scotland Conference (30-31 March 2009)CALL FOR PAPERS<br /><br />As part of the Scottish Homecoming year, the University of Glasgow is hosting a conference on the relationship between Jonathan Edwards, the colonial American theologian, and Scotland in the eighteenth and nineteenth centuries, focusing on Edwards’s involvement with Scottish revivalists, the Scottish phase of the Enlightenment, international missions, and related topics, as well as Edwards’s legacy in Scotland. Organized with the assistance of the Jonathan Edwards Center at Yale University, this gathering aims to lead to a renewed appreciation of the fascinating and lasting association of Edwards with Scotland. <br /><br />Though anyone is invited to submit, paper and session proposals are especially welcome from graduate students and younger faculty and scholars in the United Kingdom and Europe. Themes of papers or sessions can include, but are not limited to: <br /><br />Revivalism <br />Evangelical Networks and Theology<br />Edwards and the Erskines<br />Missions <br />The Scottish Enlightenment <br />The Concert of Prayer <br />Emigration and the Scots-Irish in America<br />Current Issues in Edwards Scholarship <br /><br />Please submit a one-paragraph abstract of your paper proposal by 15 October to:<br />Kelly Van Andel <br />k.van-andel.1@research.gla.ac.uk <br />krvan5@aya.yale.edu <br /><br />There are limited funds available for travel assistance. Grants of up to £50 will be given to a select number of presenters with a demonstrated need.<br /><br />HT: Bill SchweizerMichael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-38355072373303160212008-08-22T07:59:00.002+00:002008-08-22T08:04:50.165+00:00Research on Jonathan EdwardsAre you currently working on a graduate thesis that concentrates on Edwards? If you are please could you comment below telling us who you are, where you are studying, and how you are approaching JE? We've recently been able to connect people on this blog who are working on similar areas. It might be of use to you. If you have completed recently we would like to hear from you as well.<br /><br />If you comment below I will consolidate into a blog post. <br /><br />One possibility is a volume of essays representing the distilled wisdom (!) of recent research.<br /><br />You can let me know.Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com9tag:blogger.com,1999:blog-24480556.post-6805690168044370172008-08-21T14:08:00.002+00:002008-08-21T14:12:09.121+00:00Screen grab of new online edition of JE works.<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiH7VdRwktKZoupflMOF6eQbskHSVSCQaa9aYw2-e3QwDBaFOxo8vQtYLZN5vbcy38IqeBAvyu70_IYBY8DJYPH1XzXvRvnwpBvnpbT5cJtaygWRT9GWqpf-SMV8v9cAYPMMndm/s1600-h/Picture+7.png"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiH7VdRwktKZoupflMOF6eQbskHSVSCQaa9aYw2-e3QwDBaFOxo8vQtYLZN5vbcy38IqeBAvyu70_IYBY8DJYPH1XzXvRvnwpBvnpbT5cJtaygWRT9GWqpf-SMV8v9cAYPMMndm/s400/Picture+7.png" border="0" alt=""id="BLOGGER_PHOTO_ID_5236972946154515650" /></a><br /><br /><br />If you would like to register for free access to Edwards online please go to<br /><br /> <a href="http://jec.amindseye.org/">http://jec.amindseye.org/</a> and to register please visit <a href="http://jec.amindseye.org/register">http://jec.amindseye.org/register</a>.Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-13967065970875304162008-08-18T09:49:00.000+00:002008-08-18T09:50:19.088+00:00Sacramental Union in ChristAt Stockbridge in 1751 Edwards preached to both the Indian and English congregations. The sermon was composed during the visit – he had not foreseen the need to officiate at the administration of the sacrament of the Lord’s Supper. <br />The text for the sermon is 1 Corinthians 10:17 – For we being many are one body, and one bread: for we are all partakers of that one bread. Noting the context of the verse Edwards develops four doctrinal aspects which he see in it. First, the christians’ union with Christ; second, the union of Christians with one another; third, the high nature of this union with Christ; finally, how this is ‘exhibited and manifested [in the] partaking of the Lord’s Supper.<br /><br />He offers this developed doctrine: The Lord’s Supper was instituted as a solemn representation and seal of the holy and spiritual union of Christ’s people [to] Christ, and one to another.<br /><br />The doctrine of union with Christ is central to Edwards’ applied soteriology, yet there are numerous divergent readings of the unio Christi in Edwards. In this sermon Edwards just outlines his thinking. <br /><br />This is what Edwards says:<br />This union begins with a ‘mutual complacence (585)’. Christ loved his people from eternity (he cites here 1 John 4:19; Ephesians 5:25-27) and believers have their hearts drawn to Christ in response. So he says ‘This union of hearts is the first thing, the foundation.’ He then states a threefold analysis of this union, which is relative, legal, and vital.<br />I think it is of particular note that Edwards does not develop the thoughts concerning the union in the manuscript. The relative, legal, and vital, are stated, then given the barest exposition in the second part of the first proposition. There is a relative union because they are united to Christ as their head; there is a legal union because they are espoused to Christ as one spouse; and a vital union because they receive all spiritual life directly from Christ.<br />Consequently, ‘they must inevitably’ love one another: ‘being all so strictly united to Christ, they must in many other respects have a very close union with one another (586).’<br /><br />The result is aesthetic:<br /><br />‘Consequent on those things, there must be a sweet harmony among all the members as to temper and conversation; and a natural inclination to sweet society and mutual converse one with another. This union of Christians one with another is [represented] most beautifully in several texts of Scripture …’<br /><br />The second proposition in the sermon concerns the nature of the sacrament as a seal. It is a confirmation God’s love for his people, and their ‘solemn declaration and open testimony and confirmation’ of their faith in the Christ of the covenant. This ‘solemn declaration’ takes place through ‘[t]heir eating and drinking’ because taking the ‘bread and wine’ ‘opening professes their union of heart, their faith and love.’ This eating and drinking is ‘their own free act and deed.’<br /><br />Edwards makes a number of applications. First, (588) those who do not profess Christ as Lord should not come to the Lord’s Supper. So there are strong echoes of all the problems he experienced in Northampton in the 1740s. Every action of the Lord’s Supper are seals of ‘acceptance’, therefore those who do not accept Christ in their heart should not feign to accept him in their actions.<br /><br />Moreover, ‘[t]he very notion of a church sitting down together at the Lord’s table is God’s family sitting down at this table as his children. Therefore, the design is not to make men children [who] ben’t admitted into the family that they may be received into the family.’<br /><br />OK, the first application of this sublime aesthetic theology is negative! There are other applications – ‘Let the approaching feast be indeed to us a feast of love’ (589) – but these applications are clearly less significant than the warning. So the only reading of this lovely sacrament sermon is that Edwards is warning the English congregation that he holds fast to the theology that lost him the pulpit in Northampton.Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-17898054309304123942008-08-17T22:33:00.005+00:002008-08-21T17:14:25.142+00:00WJE 26: Catalogues of BooksAmazon has <a href="http://www.amazon.com/gp/redirect.html?ie=UTF8&location=http%3A%2F%2Fwww.amazon.com%2FWorks-Jonathan-Edwards-Vol-Catalogues%2Fdp%2F0300133944%3Fie%3DUTF8%26s%3Dbooks%26qid%3D1219011440%26sr%3D8-12&tag=cozartscorner-20&linkCode=ur2&camp=1789&creative=9325" target="_blank">Volume 26</a><img src="http://www.assoc-amazon.com/e/ir?t=cozartscorner-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border:none !important; margin:0px !important;" /> of the Yale <span style="font-style:italic;">Works</span> at an unbelievable price. $64.12 which is 33% off the list price. i have never seen any WJE volume at a price like this. only three left (though it says more are coming), so get them while they're hot!<br /><br />here's a short description of this final volume of the series:<br /><br /><blockquote>This final volume in The Works of Jonathan Edwards publishes for the first time Edwards’ “Catalogue,” a notebook he kept of books of interest, especially titles he hoped to acquire, and entries from his “Account Book,” a ledger in which he noted books loaned to family, parishioners, and fellow clergy. These two records, along with several shorter documents presented in the volume, illuminate Edwards’ own mental universe while also providing a remarkable window into the wider intellectual and print cultures of the eighteenth-century British Atlantic. An extensive critical introduction places Edwards’ book lists in the contexts that shaped his reading agenda, and the result is the most comprehensive treatment yet of his reading and of the fascinating peculiarities of his time and place.</blockquote><br /><br />UPDATE: after those last three sold pretty quickly, Amazon again lists the volume as "IN STOCK."Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-57958965940002115212008-08-16T12:29:00.001+00:002008-08-16T12:30:50.306+00:00Only one Jonathan Edwards missing?<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiOPlKx5ukEHyd6UTWfp1pk_ub3SzJ-ybtaU49AJDsFbpwl_Tqj8ZJJ84qu_IdnkAy0XZyJP117sOgC6w84P3ftyeosQtdds-6-p26G3FOBWRl8wlHaCxu2FpdmKhrSjapsQWOH/s1600-h/je-aug08-email.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiOPlKx5ukEHyd6UTWfp1pk_ub3SzJ-ybtaU49AJDsFbpwl_Tqj8ZJJ84qu_IdnkAy0XZyJP117sOgC6w84P3ftyeosQtdds-6-p26G3FOBWRl8wlHaCxu2FpdmKhrSjapsQWOH/s400/je-aug08-email.jpg" border="0" alt="" id="BLOGGER_PHOTO_ID_5235091778680797506" /></a><br /><div><br /></div><div>If we could add Ken Minkema reading a recently transcribed sermon from our JE this could be a perfect day?</div><div><br /></div><div>Right?</div>Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-31060998307166768782008-08-14T17:39:00.002+00:002008-08-14T17:44:47.202+00:00Great NewsWorks of Jonathan Edwards Online 2.0 Registered User Beta Testing<br /><br />The Works of Jonathan Edwards Online 2.0 (WJE Online 2.0) is available for Registered User’s Beta phase. We invite you to participate in a month-long testing of our new release: a fully searchable digital interface through which anyone can explore Edwards' written thoughts:<br /><br />Volume 1: Freedom of the Will <br />Volume 2: Religious Affections <br />Volume 3: Original Sin <br />Volume 4: The Great Awakening <br />Volume 5: Apocalyptic Writings <br />Volume 6: Scientific and Philosophical Writings <br />Volume 7: The Life of David Brainerd <br />Volume 8: Ethical Writings <br />Volume 9: A History of the Work of Redemption <br />Volume 10: Sermons and Discourses, 1720-1723<br />Volume 11: Typological Writings <br />Volume 12: Ecclesiastical Writings <br />Volume 13: The "Miscellanies", Entry Nos. a-z, aa-zz, 1-500 <br />Volume 14: Sermons and Discourses, 1723-1729 <br />Volume 15: Notes on Scripture <br />Volume 16: Letters and Personal Writings <br />Volume 17: Sermons and Discourses, 1730-1733 <br />Volume 18: The "Miscellanies," 501-832 <br />Volume 19: Sermons and Discourses, 1734-1738 <br />Volume 20: The "Miscellanies," 833-1152 <br />Volume 21: Writings on the Trinity, Grace, and Faith <br />Volume 22: Sermons and Discourses, 1739-1742 <br />Volume 23: The "Miscellanies," 1153–1360 <br />Volume 24: The Blank Bible <br />Volume 25: Sermons and Discourses, 1743-1758 <br /><br />Register on Tuesday August 19, 2008 or later to participate in the Beta testing! The participant with the highest number of suggestions, bug reporting and or user-navigation comments WILL RECEIVE A PRIZE in the form of a book.<br /><br />Check it out!<br /><br />Explore the Works of Jonathan Edwards Online 2.0 at <a href="http://jec.amindseye.org/">http://jec.amindseye.org/</a> and to register please visit <a href="http://jec.amindseye.org/register">http://jec.amindseye.org/register</a>.Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com7tag:blogger.com,1999:blog-24480556.post-38360314339389155932008-08-13T14:11:00.001+00:002008-08-13T14:13:31.508+00:00Thomas A SchaferThomas A. Schafer<br /><br />We were saddened to hear that distinguished Jonathan Edwards scholar Thomas A. Schafer died on August 8, 2008. Professor Schafer was professor (emeritus) of church history of McCormick Theological Seminary, and formerly had taught at Duke University. His decades-long efforts to transcribe and understand Edwards's "Miscellanies" resulted in volume 13 of the Yale Edwards Edition, with an authoritative introduction to the "Miscellanies" as a whole. As part of this study, Schafer carried on a meticulous and comprehensive study of the dates of all of Edwards's early manuscripts. In the near future, the Jonathan Edwards Center will digitally publish Tom's unabridged, and corrected, introduction, which had to be condensed for print publication.<br /><br />Many have benefited over the years from conversations and correspondence with Professor Schafer, who readily shared his extensive--and probably unparalleled--knowledge of Edwards. In fact, Tom used to joke, in the words of a poet, that "from London to Ephesus, my name has been mentioned in many prefaces." Recent volumes, such as "Jonathan Edwards at Home and Abroad" and "The Cambridge Companion to Jonathan Edwards," were dedicated to him in recognition of his contributions to individual projects as well as to the field as a whole.<br /><br />Add to this Tom's almost encyclopedic knowledge on a variety of subjects--from church history to Edison recordings to the latest discoveries in human health--and anyone who met him was sure to learn and be entertained. In the Edwards vineyard, we will greatly miss Tom's collegiality, generosity, and good cheer.Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com1tag:blogger.com,1999:blog-24480556.post-1014764523418953602008-08-12T00:19:00.002+00:002008-08-12T00:38:41.328+00:00The Preaching of Jonathan Edwards<a href="http://www.wtsbooks.com/product-exec/product_id/5895/nm/The_Preaching_of_Jonathan_Edwards_Hardcover_?utm_source=bcozart&utm_medium=blogpartners" target="_blank"><img src="http://www.wtsbooks.com/images/9780851519838m.jpg" height="196" width="125" align="left" hspace="8"></a>The Banner of Truth Trust has just released a title by John Carrick, <a href="http://www.wtsbooks.com/product-exec/product_id/5895/nm/The_Preaching_of_Jonathan_Edwards_Hardcover_?utm_source=bcozart&utm_medium=blogpartners" target="_blank"><span style="font-style:italic;">The Preaching of Jonathan Edwards</span></a>. Here's the publisher's description:<br /><br />Jonathan Edwards (1703-58) is widely regarded not only as America’s greatest theologian and philosopher, but also as one of her greatest preachers. It is a remarkable fact, however, that his preaching has been somewhat neglected, both in academic circles and in the Reformed churches. Published in the year that marks the two hundred and fiftieth anniversary of his death, this book successfully straddles the church’s and the academy’s interest in Edwards and supplies that omission.<br /><br />Dr Carrick demonstrates that Edwards was preaching and writing at a unique moment in history when the Puritan spirit and the spirit of the Enlightenment intersected; he traces the remarkable fall and rise of interest in the great American preacher theologian in the nineteenth and twentieth centuries; he interacts, both positively and critically, with the now complete Yale edition of Edwards’ Works and also with the ever burgeoning field of Edwards scholarship; and he cites extensively from Edwards’ sermons, treatises, and Miscellanies in order to demonstrate the power and the profundity of his preaching and thought.<br /><br />The author’s main focus is, throughout, primarily homiletical; but interwoven in the homiletical focus are theological, philosophical, historical, and biographical strands. He constantly seeks to place Edwards and his sermons in their New England context – indeed, in their wider eighteenth-century transatlantic context – thus providing, wherever possible, the historical background for Edwards’ sermons. The ‘New York period’, the ‘Great Apostasy’ at Yale, the Bolton interlude, the Yale tutorship, the Boston Lecture of 1731, the Enfield sermon, the Yale Commencement of 1741, the great revivals, the landmark funerals, the Edwards-Stoddard-Williams dynamic, the Communion controversy, the Farewell Sermon, the romance of the Stockbridge years – these are all treated within the context of a systematic analysis of Edwards’ preaching under a number of different themes.<br /><br />Dr Carrick does not shrink from sounding a note of critique at certain points and he warns against the danger of slavishly imitating the New England preacher. But he is also clearly convinced of Edwards’ extraordinary greatness and of the tremendous value of his sermons for Christians today. ‘Iron sharpens iron’; and the iron of Edwards’ marvelous expositions and applications is sure to sharpen the minds and souls of all those who study them carefully.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-56702769240773830202008-08-07T18:09:00.002+00:002008-08-09T18:25:27.044+00:00Bill SchweitzerOur warm congratulations to Bill Schweitzer, University of Edinburgh, who recently submitted his doctoral thesis. He writes<br /><br /><br /><blockquote>Thanks for giving me the opportunity to share about ‘Interpreting the Harmony of Reality: Jonathan Edwards’ Theology of Revelation.’ I think my direction could be summed up by the questions ‘what did Edwards mean when he said that God “is a communicative Being,” and ‘what was the overarching project that unifies his work?’ It is most basically a treatment of JE’s thought on revelation, with Edwards’ characteristically radical counterpoint to the deistic critique of revelation functioning as something of an historical sub-plot. But I end up seeing all of Edwards’ theology from the perspective of revelation. My proposal is that Edwards’ unfinished ‘great works’ (all three of them) were all attempts to demonstrate the Trinitarian harmony that marks the several media of revelation. If God is ‘a communicative Being,’ if harmony is his signature attribute, and if all reality is a communication from God, then we should expect to find harmony in and between Scripture, nature, and history. I think that this is ultimately what JE was trying to show to us in all his work. <br />I have chapters on God’s Communicativeness, Nature and Science, the Necessity of Revelation (including a discussion of Edwards’ innovative relational/communicative argument), Scripture, History, and a concluding chapter that make my case for my theory on Edwards—something I think could be a useful tool, but I know there are other possibilities. One of my recurring themes is how Edwards has a multi-dimensional (having noetic, affectional and beatific elements) concept of revelation; something I think lots of commentators recognise implicitly. I really did not set out to pick fights with anyone, but given my topic I do interact with, for instance Bob Brown; I just think Edwards was more radically opposed to Enlightenment thought than his more nuanced interpretation might suggest. But my real foils are JE’s contemporary antagonists, not only the deists such as Toland, Tindal and Chubb, but also John Locke. One of the funnest things I got to do was to present evidence that Edwards was responding directly to Locke’s Essay in framing his arguments for the necessity of revelation. <br />As I think happens elsewhere, Edwards’ great fascination with heaven influences his thought on revelation in what I call the ‘redemptive-historical beatific vision’—a concept Ramsey picks up in the appendix to Vol. 8. God is communicating himself to us through the medium of redemptive history, and so even the saints in heaven study what transpires on earth. The advantage in heaven is that these things are interpreted to them by Jesus Christ (see the ‘True Saints’ funeral sermon for Brainerd in Vol. 25). It thus does not surprise me that Edwards carried on a sort of microcosmic approximation of this situation on earth, not only by the History of the Work of Redemption project but also by some little-known revival newsletters, and I think in some way by all his theology. I conclude with a challenge for the church today to take up Edwards’ unfinished project of interpreting all aspects of reality as God's communication of beautiful harmony. <br /><br /></blockquote>Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com4tag:blogger.com,1999:blog-24480556.post-2974570126307009742008-08-07T14:30:00.002+00:002008-08-07T14:32:29.332+00:00The influence of Jonathan EdwardsDear readers!<div><br /></div><div>I'm trying to track the contemporary use of Edwards - see the Keller post etc. Can anyone help me with statements from pastors and theologians alive today concerning their debt to Edwards? I guess the two biggest 'names' are Keller and Piper - but are there others?</div><div><br /></div><div>Thanks</div><div><br /></div><div>Please comment below</div>Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com3tag:blogger.com,1999:blog-24480556.post-41834859475274657482008-07-26T10:14:00.005+00:002008-11-13T04:19:54.341+00:00Influence of Edwards: Timothy Keller<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjstO0upcoMg3P8mNBGXiLs6R6bzYkpbJwmqqmTQ8Nnsm6F0M_Y5LHKCarCDvywVlPXo5GaELHja7Lihb9_oGq_l6zrzLpJaH04fkpMpV6uKc_SGe7zF9vd8nTtORztBzS5Z0Og/s1600-h/images.jpeg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjstO0upcoMg3P8mNBGXiLs6R6bzYkpbJwmqqmTQ8Nnsm6F0M_Y5LHKCarCDvywVlPXo5GaELHja7Lihb9_oGq_l6zrzLpJaH04fkpMpV6uKc_SGe7zF9vd8nTtORztBzS5Z0Og/s400/images.jpeg" border="0" alt="" id="BLOGGER_PHOTO_ID_5227266395780378258" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7bewKbvNv8Umcb4OTFk1hiVImtz8CtPJwJEk70ScU6sUhisu5K2w-FCE5wgMOMVnjLnwe5KrOpjCT42XcU2zWYHRTnHoeND3wzu34rwMkBJXycLS5eJouup7bR0sX41Ee6xYY/s1600-h/images-1.jpeg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7bewKbvNv8Umcb4OTFk1hiVImtz8CtPJwJEk70ScU6sUhisu5K2w-FCE5wgMOMVnjLnwe5KrOpjCT42XcU2zWYHRTnHoeND3wzu34rwMkBJXycLS5eJouup7bR0sX41Ee6xYY/s400/images-1.jpeg" border="0" alt="" id="BLOGGER_PHOTO_ID_5227266289246417314" /></a><br /><br /><div><br /></div><div><br /></div><div><br /></div><div><br /></div><div><br /></div><div>In his book <a href="http://www.amazon.com/Reason-God-Belief-Age-Skepticism/dp/0525950494">The Reason for God</a>, Timothy Keller says this in his acknowledgements:<div><br /></div><div><br /></div><div>'I also owe a deeper sort of acknowledgement to the three people to whom I am most indebted for the fundamental shape of my Christian faith. They are, in order, my wife, Kathy, the British author C. S. Lewis, and the American theologian Jonathan Edwards.</div><div><br /></div><div>Lewis's words appear in nearly every chapter. It would be wrong not to admit how much of what I think about faith comes from him. Edwards' words appear more seldom, because he has contributed more to the underlying structure of what could be called my 'theology.' Nevertheless, Lewis's and Edwards' thoughts agree and converge in this book in surprising ways.' (241)</div><div><br /></div><div><br /></div></div>Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-41084701894204056242008-06-27T14:31:00.002+00:002008-06-27T15:02:07.513+00:00Religious Affections book club<span style="font-style:italic;">Religious Affections</span> has been very popular these past couple of days!<br /><br />Tim Challies, of <a href="http://www.challies.com" target="_blank">challies.com</a>, has a regular series on his blog called "Reading Classics Together." It's basically a virtual book club where the assigned weekly reading is discussed in an initial post by Tim and then picked up in the comments section by all those involved. <br /><br />Starting July 17th, Tim's book club will be going through Edwards's Religious Affections, "all 350+ pages of it." So if you've never read this work but are looking for an excuse to read it, as well as some form of accountability for such a daunting task, then join in on the discussion over at Tim's blog. <br /><br />The initial "syllabus post" can be found <a href="http://www.challies.com/archives/reading-classics-together/reading-classics-together-the-next-classic-round-4.php" target="_blank">here</a>.Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-24480556.post-19716155423841483672008-06-24T21:58:00.005+00:002008-06-25T13:38:38.746+00:00Edwards gets WordledSpeaking of Edwards's <span style="font-style:italic;">Religious Affections</span>, have you heard of <a href="http://wordle.net" target="_blank">Wordle</a>? It's a website that creates a "word cloud" using the words from a particular text. The words used most often are displayed biggest and go down from there. So with that I give you Edwards's <span style="font-style:italic;">Religious Affections</span> in Wordle form:<br /><br /><a href="http://wordle.net/gallery/wrdl/28553/Religious_Affections" title="Wordle: Religious Affections"><img src="http://wordle.net/thumb/wrdl/28553/Religious_Affections" style="padding:4px;border:1px solid #ddd"></a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-29351095585075754872008-06-24T21:55:00.000+00:002008-06-24T22:09:34.903+00:00more summer reading suggestionsThinking more about my previous post on Edwards's dogmatics suggestions to Joseph Bellamy reminded me that in order to really understand the genius of someone's thought or art, one must study those that were of greatest influence to the person in question. This is certainly true for Edwards.<br /><br />In his introduction to Volume 2 of the Yale <span style="font-style:italic;">Works</span>, John E. Smith labored through the footnotes and lengthy quotations that Edwards uses in his treatise on <span style="font-style:italic;">Religious Affections</span> in order to get an idea as to how Edwards's ideas were shaped and formed. Many men and works are cited, but I want to highlight a couple of them that may not be that familiar, offering them up as further suggestions for summer reading and deeper understanding of Edwards, his <span style="font-style:italic;">Religious Affections</span> (<span style="font-style:italic;">RA</span> hereafter)in particular. <br /><br />The first of these is arguably had the greatest impact on Edwards as he was preparing for and composing this treatise (around 75 of the 132 quotations in <span style="font-style:italic;">RA</span> are from Shepard). It is a work by Thomas Shepard, <a href="http://www.amazon.com/Ten-Virgins-Thomas-Shepard/dp/1878442481/ref=sr_1_3?ie=UTF8&s=books&qid=1214340357&sr=8-3" target="_blank"><span style="font-style:italic;">The Parable of the Ten Virgins</span></a>. This, as you may have guessed, is a sermon series on Matthew 25:1-14 where Jesus tells the parable of the wise and foolish virgins. Important for Edwards is Shepard's contrasting knowledge gained from rational inquiry, what Edwards calls speculative knowledge or the understanding, and knowledge that can only be gained through participation and the illumination of the mind by a medium. The wise are those who recognize that their wisdom is not of their own accord, but has been granted to them through the awakening of the mind. For those who know Edwards, however, this may seem like a false dichotomy. After all, especially seen in Edwards's famous honey metaphor, there must be both a speculative knowledge as well as a true sense that can only come through illumination. The genius of Edwards, says Smith, is seen in his development of Shepard's categories and "the skillful way in which he brought sensible experience, understanding, and will together in the concept of affections" (56). Nevertheless, <span style="font-style:italic;">The Parable</span> is an important work for Edwards studies. <br /><br />The second work I want to highlight comes from Richard Sibbes. Sibbes, in my opinion, is one of the most under-appreciated, and therefore least well known, of the English Puritans. Though not seemingly as influential as Shepard (Sibbes is only quoted once), Sibbes's <a href="http://www.wtsbooks.com/product-exec/product_id/526/nm/Bruised_Reed_Puritan_Paperbacks_Paperback_" target="_blank"><span style="font-style:italic;">The Bruised Reed</span></a> had a tremendous impact on the Puritan development of the doctrine of the Holy Spirit. This piece is a discourse on Matthew 12:20 and concerns the nature of conversion. Important for <span style="font-style:italic;">RA</span> is the emphasis that Sibbes places upon the relationship between Scripture and the Holy Spirit. In Sibbes's own words, "The word is nothing without the Spirit; it is animated and quickened by the Spirit" (70). This is strikingly similar to Edwards's idea that the Spirit alone awakens the mind to a true sense of divine things. In other words, one cannot see the divine glory and majesty of Scripture unless God, through his Spirit, illumines the mind of the individual, turning his mind and affections toward the divine. The Bruised Reed, therefore, is commended to the reader as an easily read and understood (be thankful I didn't single out John Owen!) primer on the Puritan doctrine of the Holy Spirit.<br /><br />Again, happy reading, and feel free to share what you are currently or are planning to read this summer. Especially if it pertains to Edwards studies!Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-57173821502997681192008-06-04T13:48:00.003+00:002008-06-04T14:30:21.312+00:00summer reading with Jonathan EdwardsLooking for something interesting and invigorating to read this summer? Our good friend Jonathan Edwards has some advice.<br /><br />In a letter to Joseph Bellamy, who had asked Edwards about Turretin and Van Mastricht, Edwards says, <blockquote>Turretin is on polemical divinity; on the Five Points, and all other controversial points; and is much larger in these than Mastricht; and is better for the one that desires only to be thoroughly versed in controversies.<br /><br />But take Mastricht for divinity in general, doctrine, practice, and controversy; or as an universal system of divinity; and <span style="font-weight:bold;">it is much better than Turretin or any other book in the world, excepting the Bible, in my opinion.</span> (from <span style="font-style:italic;">Works</span>, 16:216-218)</blockquote><br />So there you have it. The strongest of strong recommendations on what to read this summer. Unfortunately, Van Mastricht's <span style="font-style:italic;">Theoretica-Practica Theologica</span> is not available in English translation (you could perhaps find it in Dutch or Latin). However, all is not lost, as an excerpt of this great and influential work is available under the title, <span style="font-style:italic;"><a href="http://www.monergismbooks.com/A-Treatise-on-Regeneration-p-16304.html" target="_blank">A Treatise on Regeneration</a></span>.<br /><br />If you prefer controversies, Francis Turretin's three-volume <span style="font-style:italic;"><a href="http://www.wtsbooks.com/product-exec/product_id/235/nm/Institutes_of_Elenctic_Theology_3_Volumes_Hardcover_">Institutes of Elenctic Theology</a></span> is in print from P&R Publications.<br /><br />Happy reading!Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-24480556.post-24981117961308182332008-04-15T16:31:00.000+00:002008-11-13T04:19:54.672+00:00Some of our books<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFYgWj8mYuVEN3oA7549yPxh7p_uUjYUF2VPsAee86Jm0ixL-90mzfFWsx2-3EiKp5mIJEmQ1HgVVzUr8G4-55F-x9QlW0uYNYximfPqoIac7JAQ7dXq8kL7YBd72aOhak4b1S/s1600-h/Picture+2.png"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFYgWj8mYuVEN3oA7549yPxh7p_uUjYUF2VPsAee86Jm0ixL-90mzfFWsx2-3EiKp5mIJEmQ1HgVVzUr8G4-55F-x9QlW0uYNYximfPqoIac7JAQ7dXq8kL7YBd72aOhak4b1S/s400/Picture+2.png" border="0" alt="" id="BLOGGER_PHOTO_ID_5189510665508896674" /></a>Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com2tag:blogger.com,1999:blog-24480556.post-78063612372751626032008-04-15T16:24:00.004+00:002008-11-13T04:19:55.068+00:00From our reprint series ...<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg709W4Jw54ArBk_ETd7tQ1D_GaMSnjbFvVyOVnx15Ii1lBQ5f5fFZNQ1bAVCXt2hx6w6vyvwYrBERpy9PL7EkmQ4Fhz05FdYjtQwNGsG_OYeuTNdwD4Mtdm4EgqHaun3cdyvXl/s1600-h/yhst-36989452104930_1995_2522029.jpeg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg709W4Jw54ArBk_ETd7tQ1D_GaMSnjbFvVyOVnx15Ii1lBQ5f5fFZNQ1bAVCXt2hx6w6vyvwYrBERpy9PL7EkmQ4Fhz05FdYjtQwNGsG_OYeuTNdwD4Mtdm4EgqHaun3cdyvXl/s400/yhst-36989452104930_1995_2522029.jpeg" border="0" alt="" id="BLOGGER_PHOTO_ID_5189509329774067602" /></a><br /><br /><a href="http://www.edwards-store.com/edwardsonwill.html">Edwards On The Will<br />Allen C.Guelzo<br />Regular price: $30.00Sale price: $28.00</a><br /><br />DESCRIPTION<br />Jonathan Edwards towered over his contemporaries-a man over six feet tall and a figure of theological stature-but the reasons for his power have been a matter of dispute. Edwards on the Will offers a persuasive explanation. In 1753, after seven years of personal trials, which included dismissal from his Northampton church, Edwards submitted a treatise, Freedom of the Will, to Boston publishers. Its impact on Puritan society was profound. He had refused to be trapped either by a new Arminian scheme that seemed to make God impotent or by a Hobbesian natural determinism that made morality an illusion. He both reasserted the primacy of God's will and sought to reconcile freedom with necessity. In the process he shifted the focus from the community of duty to the freedom of the individual. <div><br /></div><div>Edwards died of smallpox in 1758 soon after becoming president of Princeton; as one obituary said, he was "a most rational . . . and exemplary Christian." Thereafter, for a century or more, all discussion of free will and on the church as an enclave of the pure in an impure society had to begin with Edwards. His disciples, the "New Divinity" men-principally Samuel Hopkins of Great Barrington and Joseph Bellamy of Bethlehem, Connecticut-set out to defend his thought. Ezra Stiles, president of Yale, tried to keep his influence off the Yale Corporation, but Edwards's ideas spread beyond New Haven and sparked the religious revivals of the next decades. In the end, old Calvinism returned to Yale in the form of Nathaniel William Taylor, the Boston Unitarians captures Harvard, and Edwards's troublesome ghost was laid to rest. The debate on human freedom versus necessity continued, but theologians no longer controlled it. In Edwards on the Will, Guelzo presents with clarity and force the story of these fascinating maneuverings for the soul of New England and of the emerging nation.<br /><br />"Allen Guelzo writes with grace, charm, and even wit about a weighty subject that others have found forbidding. His scholarship is broad and his expositions lucid."<br />Daniel Walker Howe, University of California at Los Angeles<br /><br />"Edwards on the Will is an important contribution to the study of Jonathan Edwards's thought. Where earlier scholars have been largely preoccupied with Edwards's 'modernity' or with measuring the social effect of Edwards in the context of the American Revolution, Allen Guelzo demonstrates his intellectual 'legacy' not only to the generation of the Revolution but also beyond. This work will stand as the definitive treatment of the legacy of Edwards's classic treatise on Freedom of the Will."<br />Harry Stout, Yale University<br /><br />"This book elevates the study of eighteenth-century New England theology to a new level of sophistication and insight. With a precise, fresh, and lively literary style, Guelzo makes old controversies come alive for a twentieth-century reader. This is intellectual history at its best-learned, animated, and compelling. It is one of the finest studies of theology in America ever written."<br />E. Brooks Holifield, Emory University<br /><br />"By tracing the development of one central point of Edwards's doctrine, Guelzo allows us to see the unfolding of the entire history of the Edwardsean school, and, by implication, of American theology, in the period between 1750-1830. This book is a major work of scholarship-thorough, enlightening, intellectually uncompromising."<br />Philip F. Gura, University of North Carolina, Chapel Hill<br /><br /></div><div><a href="http://www.edwards-store.com/edwardsonwill.html">BUY it here.</a><br /><br /></div>Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com0tag:blogger.com,1999:blog-24480556.post-78592492389303022352008-04-03T16:49:00.000+00:002008-04-03T16:50:10.547+00:00The JE experience at YaleSummer Course June 9 - 13, 2008 The World of Jonathan Edwards<br /><br />SUMMER COURSE JUNE 9-13, 2008 THE WORLD OF JONATHAN EDWARDS<br /><br />The staff of the Jonathan Edwards Center will present a week-long summer course at the Yale Divinity School examining the life, thought, and legacies of Jonathan Edwards, one of the great theologians in the Christian tradition and one of the most significant figures in American religious history. <br /><br />The classroom portion of the course will feature lectures and discussions of common readings. There will be ample time allowed for questions and dialogue. Common readings will include selections from printed collections of Edwards’s writings and secondary sources. Also, the course will be integrated with the use of materials located in The Works of Jonathan Edwards Online. <br /><br />Special features of the course will be a viewing of Edwards’s manuscripts at Yale’s Beinecke Library, and a day-long tour of sites in the Connecticut River Valley relating to Edwards and the Great Awakening. These sites include East Windsor (Edwards’s birthplace) and Enfield, Connecticut (where he preached Sinners in the Hands of an Angry God), and Northampton and Stockbridge, Massachusetts, the towns where he ministered for most of his career. <br /><br />Instructors: Kenneth P. Minkema, Adriaan C. Neele, Yale University <br />Caleb J.D. Maskell, Princeton University<br /><br /><br />Schedule<br /><br />Monday, 9-11:30<br />The Post-Reformation Era, Puritanism, and the Young Edwards<br />JE Reader, “Spider Letter,” “Of Being,” “Beauty of the World,” “The Mind,” “Diary,” “Resolutions,” “Apostrophe to Sarah Pierpont”<br />Online: A Biographical Sketch, edwards.yale.edu/about-edwards/biography<br /><br /><br />Tuesday, 9-11:30<br />Edwards the Theologian<br />JE Reader, “A History of the Work of Redemption,” “Sinners in the hands of an angry God,” “Freedom of the Will,” “Original Sin,” “Nature of True Virtue” <br />Online: Edwards as Theologian, edwards.yale.edu/about-edwards/theologian<br /><br /><br />Wednesday, 9-11:30<br />The Great Awakening <br />JE Reader, “Faithful Narrative,” “Religious Affections,” “Personal Narrative” <br />Stephen Stein, ed., Cambridge Companion to Jonathan Edwards, essays by Kimnach and Stout<br />Online: JEC Exhibit, “Billy Graham Preaches ‘Sinners,’” edwards.yale.edu/graham. <br /><br />1:30-3:00<br />Edwards’s Manuscripts at Beinecke Library<br /><br /><br />Thursday, 9-11:30<br />Edwards’s American and Global Legacies <br />Douglas Sweeney and Allen Guelzo, eds., The New England Theology: From Edwards to Edwards Amasa Park (divide readings among class) <br />Online: Edwards’s Legacies, edwards.yale.edu/about-edwards/legacy <br /><br /><br />Friday, 8-4<br />A Tour of Edwards and Great Awakening Sites <br /><br /><br /> REGISTER NOW http://www.yale.edu/sdqsummerterm/Michael McClenahanhttp://www.blogger.com/profile/06711232688837585712noreply@blogger.com1