Book Review: Jonathan Edwards by George Marsden

Jonathan Edwards: A Life

Publisher: Triliteral LLC – Yale
Author: Marsden, George M.
ISBN-10: 0300105967 | ISBN-13: 9780300105964

Introduction

Jonathan Edwards by George Marsden is a captivating biography of one of America’s greatest thinkers, theologians, and preachers. Chronicling the life of this New England pastor, Marsden takes the reader into the 18th century making the sights and sounds of the era come alive. Through the eyes of a Northampton pastor, Marsden paints a picture of Edwards’s conversion, ascent to the pulpit, family and home life, and private journey as a child of God. A reader will come away from this book being encouraged and challenged to discipline oneself in matters of spiritual reflection for the sake of the glory of Christ and His kingdom.

Summary

Jonathan Edwards is a fascinating character of Puritan heritage and background. Beginning with his rearing in the godly home of his father Timothy and mother Esther, Edwards learned the disciplines and practices that he would use for the rest of his life. He came to “a new sense of things” early in life and told his father of his experiences. Jonathan recalled that he was “pretty much affected” by this conversation, and when it ended he walked into the fields for contemplation. “And as I was walking there,” he reported, “and looked up on the sky and clouds; there came into my mind, a sweet sense of the glorious majesty and grace of God, that I know not how to express.” From that point forward Edwards began his journey into the things of Christ.

After his college training at Yale and a brief pastorate at a young Presbyterian congregation in New York, he joined his grandfather Solomon Stoddard in the church of Northampton. Marsden writes, “While grandson and grandfather agreed on most subjects, the most difficult transition for Jonathan was the much-debated question of conversion and communion to working in his grandfather’s domain.” This debate would cause Edwards to loose his pastoral position in years to come. His marriage to Sarah in July 1727 was a step signaling the young assistant’s transition to adult and authoritative status. After his grandfather’s death Jonathan assumed the senior pastor role in the Northampton church giving him many years of ministry and labor among the people.

The years of 1740-41 brought a spiritual awakening in New England that swept from Boston and along the eastern seaboard. Marsden says, “As revival fires were sweeping from Boston throughout New England during the spring, Edwards was enjoying a relatively modest though gratifying awakening among the young people of Northampton.” After the revival years were ended Edwards published one of his greatest works, Religious Affections which appeared in 1746. Affections grew from a sermon series Edwards preached in his own church examining the proper place of affections in the Christian life. This exposition remains the most widely read and admired of his theological works.

After many years of fruitful ministry and labor among the people of Northampton some in the church began to question Edwards regarding who he would admit to the Lord’s Table. Not following his grandfather’s belief that unregenerate and regenerate members may partake of the Lord’s Supper, Edwards was asked to leave the church. In his farewell sermon, preached July 1, 1750, Edwards firmly reminded his congregation of such an eternal perspective, which had been the central motif of his ministry.

After the ‘communion controversy’ ended his pastoral charge in Northampton, Edwards moved his ‘sizable’ family to Stockbridge where he would pastor and minister to the Indians. During that pastorate Edwards was asked to become a college president in Princeton where he would remain until his death on March 22, 1758.

Evaluation

Marsden sets the stage for the reader of this biography by developing the reality of life in the 18th century. He is not afraid to put on display the vulnerabilities, failures, and successes of Edwards as a pastor. In the midst of numerous writing and preaching what one sees at the core of Edwards’ outlook is a rigorously unsentimental view of love. Marsden says, “This attitude is especially difficult to appreciate for those who sensibilities have been shaped by the sentimentality of succeeding eras.” Edwards begins with the premise that the Trinitarian God is essentially loving and creates the universe in order to share that love with others. Yet God permits real and terrible evil in that universe; it is in a state of war because of Satan’s rebellion against God. “Those on the side of evil in this warfare hate true love and what is ultimately good” Marsden says. For the Christian who was to be untied with Christ, life remained a struggle of the deepest contrasts. Edwards resolved the highs and lows of his own spiritual experiences into the lessons of this tough-minded theological heritage that did not flinch at the discomforts of a lifetime of struggles, even for the regenerate. As Edwards expressed in one of the most revealing early entries in his “Shadows of Divine Things” notebook:

“Roses grow upon briers, which is to signify that all temporal sweets are mixed with bitter. But what seems more especially to be meant by it, is that true happiness, the crown of glory, is to be come at in no other way than by bearing Christ’s cross by a life of mortification, self-denial and labor, and bearing all things for Christ.”

This theme of love dominates Edwards life and pastorate as he preaches, writes and thinks on the beauty and love of God in Christ. Through the Great Awakening, communion controversy, and various frontier struggles Edwards kept his mind and heart completely focused on the love of Christ which he would enjoy more completely when he beheld Christ in the beauty of Heaven. The theme of love in Edwards is what dominates Marsden’s biography. This theme is what should dominate the life of any pastor and man of God. It should be the driving force that keeps his mind and heart focused on the glory of Christ.

One of the best and most informative chapters in this biography is entitled, “The Unfinished Masterworks”. As Edwards set off for Princeton in January 1758 he had to resign himself to the reality that it might be God’s will that he not finish the two “great works” he had described in his letters to the college trustees. It continues to be a mystery as to what two “great works” he was referring to in his letter. Marsden outlines the works of Edwards in the chapter giving particular emphasis to his Harmony of the Old and New Testaments as well as his Body of Divinity. The notebooks he carried with him to Princeton would fill many thousand pages when published. The writing side of Edwards consumed his time and energy as he wrote everything down that came to his mind. This is an important aspect that needs to be emphasized in the personal lives of modern pastors. Edwards sets for us the perfect example of a disciplined man devoted to all things concerning Christ.

Marsden shows the modern reader what happens to a man who is truly devoted to kingdom matters. He may be ridiculed by his own family, he may be fired from his own pastorate, and even die an early death but he will have an impact upon history that is unparallel. Marsden begins chapter 30 by saying, “Edwards spent his whole life preparing to die.” Should this not be the focus of every believer of Christ? Edwards shows us how to live, how to preach, how to write and how to be a loving pastor and servant of Christ.

Conclusion

Jonathan Edwards helps to bridge the gap between the Edwards of the students of American culture and the Edwards of the theologians. Marsden takes seriously the thought of Edwards in regards to the larger Christian tradition. This biography will give the reader a wider look at 18th century life and thought. It will answer questions as to what was going on in the intellectual and cultural advance surrounding Jonathan Edwards and his ministry. This author would highly recommend this biography as one not to be overlooked in the study of Jonathan Edwards.

Filed under: 18th Century, American History, Book Recommendations, Books, Church History, Great Awakening, Jonathan Edwards

Jonathan Edwards and Affections: The Source and Power pt. 6

Edwards also emphasizes Scripture and its centrality and its exposition along with the abiding nature of true Christlikeness in converts. He says, “The impressing divine things on the hearts and affections of men is evidently one great and main end for which God has ordained that His Word delivered in the holy Scriptures should be opened, applied, and set home upon men in preaching.” A problem Edwards faced in his day was the preaching to the emotions instead of the affections. According to him, preachers used methods that “have a great tendency to benefit their souls.” In today’s modern evangelicalism those who appeal only to the emotions are considered the great preachers of our time while those who simply communicate the truth of the gospel message are simply out of touch. An appeal to the emotions and an appeal to come to Christ is all based upon the emotions of the individual and not the drawing power of the Holy Spirit.

Furthermore Edwards insisted that the chief fruit of genuine conversion is Christ-like humility and love. On the other hand, modern revivalism, promotes the very self absorption of which people should be called to repent. Distinguishing sign number two warns us against using religion for self-interest. The word of modern revivalists, even in evangelistic calls to repent, is often on self improvement, instead of self denial. Edwards says, “the Scriptures do represent true religion, as being summarily comprehended in love, the chief of the affections and the fountain of all other affections.” Distinguishing signs number eight and nine paint a lovely picture of holiness, “8. Truly gracious affections differ from those affections that are false and delusive, in that they tend to, and are attended with, the lamb-like, dove-like spirit and temper of Jesus Christ. 9. Gracious affections soften the heart and are attended and followed with Christian tenderness of spirit.” The highly charged atmosphere of contemporary revivals is not conducive to what Edwards refers to as “habitual” holy affections. The lasting reality of Christ-likeness is replaced by the momentary thrill of the spectacular.

Spirit-enabled holiness and evangelical humility are the distinctive signs of new life in Christ, the distinguishing marks of true revival and are the manifestations of the truly converted. Yet in modern evangelicalism there are many activities that masquerade as signs of personal holiness and humility, yet appear to substitute, and in many cases supersede God’s Spirit. The rise of believers in political activism, the wave of the self-esteem gospel, church leadership models consisting of personality, management ability, counseling technique, and worst of all, the seeming irrelevance of theology in the pulpit are just a few of the vital signs of what it means to be “Christian” today. Since Jesus is the Head of the Church, then personal holiness begins with obedience to him. And, since the Spirit is sovereign over every aspect of faith as it pertains to entering the Kingdom, then Edwards would contend that we need to acknowledge the Spirit’s sovereignty over every aspect of faith as it pertains to remaining in the Kingdom. Apart from this there can be no personal holiness. It is as true for us now as it was for the Apostle Paul that “he who began a good work…will carry it on to completion until the day of Christ Jesus” (Philippians 1:6). After all, “it is God who is at work in us, both to will and to work for His good pleasure.” (Philippians 2:13).

Filed under: Great Awakening, Jonathan Edwards, Revival, Salvation, The Christian Life, The Holy Spirit

Jonathan Edwards and Affections: The Source and Power pt. 5

The height of Christian duty, according to Edwards, is self-denial. The primary effect of the gospel of grace is humility. It must and is to be the distinguishing mark of God’s children. True humility causes members of God’s family to think of others as more important than themselves (Philippians 2:3), consistently submitting to others (Ephesians 5:21), and seeks to exalt God at every moment, even at the expense of exalting self. True humility is the resignation of the will to the priorities of the Holy Spirit. True humility finds that “the more the vision of God grows in a saint, the more he [or she] is convinced there is much more to see.” True humility proclaims, says Edwards, “how small is the love of the most eminent saint in comparison to what God deserves.”

When thinking on Edwards’ exposition of what true conversion and revival is to look like, that which passes for “revival” today must be found seriously wanting. It seems there is more of a centrality, as Edwards denotes as “no sure signs of true religion,” in modern day revivalism than the true proclamation of the gospel and delight in the things of God. What is even more troubling is the mere absence of those things which Edwards denotes as “sure signs of true religion.” Edwards did not experience the manufactured “revivals” of recent American Christianity, however he was very clear in explaining that true revivals are initiated by the sovereign work of the Holy Spirit, as distinguishing sign number one attests. There is a true resemblance between the phenomena of modern-day revivals and the Great Awakening during the time of Edwards. However, he was not as concerned to prevent such excesses as he was to assess them properly. In contrast and apart from certain phenomena of revival today and that in biblical times is amazing. There when the Spirit works in a persons heart the understanding is illuminated with true and the affections are moved to pursuit of the Savior in holy living. How opposite this is to barking, howling and being “slain in the spirit.”

Filed under: Great Awakening, Jonathan Edwards, Revival, Salvation, The Christian Life, The Holy Spirit

Jonathan Edwards and Affections: The Source and Power pt. 4

This principle of new life or “a new sense of things” is found within the very nature of God and is divine and is something beyond the life and understanding given to all people. God communicates his life to the believer in such a way that those traits that once characterized the individual are replaced with qualities of himself. He at once becomes delightful and excellent in the mind and heart. Along with 1 Corinthians 5:17 Edwards says the Spirit is “represented as being so united to the faculties of the soul that he becomes a principle or spring of new nature and life.”

The Holy Spirit is not simply an impulse that spurs the heart toward godliness sometimes. The believer is said to be the permanent place where the Spirit of God takes up residence (John 14:7; 1 Corinthians 3:16; 2 Corinthians 6:16). This is precisely how Paul can say “For you died, and your life is no hidden with Christ in God” (Colossians 3:3). Although he influences the believer, the Spirit is far more than just an influence. God’s Spirit is the basis of life and affections within the believer that communicates his own divine character to the believer (2 Peter 1:3). Thoughts, affections, motivations, actions are all governed by and expressed in accordance with the Spirit’s life. Holy affections, passionate inclinations to know God in a deeper way, and an unquenchable desire to experience the joy of God’s presence each moment are just a few of the effects and benefits of divine illumination and infusion of God’s Holy Spirit in the life of the believer.

Edwards said, “Christ lives in the heart and the Holy Spirit dwells there in union with the faculties of the soul as an internal, vital principle that exerts God’s own proper nature…If God dwells in the heart and is vitally united to it, He will show that He is God by the efficacy of His operation.” This is the sum of Edwards’ argument so far. Without the agency of the Holy Spirit there is no hope for true Christian conversion or behavior. But is there a distinguishing characteristic or effect of God’s Spirit in the believer’s life? If so, what would it be?

The one “distinctive influence of the Spirit of God” is what Edwards called “evangelical humiliation.” He says, “gracious affections are attended with evangelical humiliation.” This form of humiliation begins when a person has a sense of inadequacy and unworthiness that is felt deep within the heart. Some may have a general sense of religious awe and have mere neutral signs of affections arising within their heart and life. They may be convicted by sin, and even fear God’s wrath against them. Yet, the possibility of delighting in and loving God for his moral excellencies and beauty, loving him for his own sake, remains impossible without “evangelical humility.” Self-love – Edwards said was the complete opposite of evangelical humiliation, which will prevail over love for God without the understanding of personal unworthiness. So while indications of evangelical humiliation begin with a sense of personal insufficiency, they do not end there. The “inclination of the heart is altered,” the “will is broken” and a “gentle yielding in freedom and delight to lie prostrate at the feet of God” mark the truly humble. In fact, evangelical humiliation is “a low esteem of self, and sees self as indeed nothing, with no desire to feel self-sufficient, and freely renounce all self-glory.”

Filed under: Great Awakening, Jonathan Edwards, Revival, Salvation, The Christian Life, The Holy Spirit

Jonathan Edwards and Affections: The Source and Power pt. 3

Edwards understands the activity and work of the Spirit both in terms of illumination and infusion. Illumination is particular to believers and is the activity of the Spirit whereby the believer is able to understand the things of God. The believer is given divine understanding of the holiness and majesty and other attributes of God that he would not have otherwise have known without the presence of the Holy Spirit. Those things of God that his Spirit sheds light upon are unknown to the natural person. It is spiritual apprehension of God’s truth. This perceptions supernatural and is different in kind from all other knowledge; it is a “spiritual understanding” that is “spiritually discerned” according to 1 Corinthians 2:14 and Colossians 1:9. Edwards explains, “holy affections do not have heart without light.”, so the mind receives from God a true supernatural understanding of divine things. Edwards says giving true marks of genuine affections, “gracious affections arise from the mind being enlightened, rightly and spiritually to understand or apprehend divine things.” Infusion is the operation of the Spirit whereby he takes up his dwelling place in the life of the believer in such a way that the activities in the life of that individual becomes indistinguishable from God’s activity.

This divine light first comes to people as the glory of the gospel that the unbelieving world cannot grasp without the aid of the Spirit. It is seeing the gospel for the gracious message that it is and placing the highest value upon it and delighting in it for what it is. Though unbelievers can have, according to Edwards, a “deeper apprehension of the character of sin and of evil, they are still left without any real understanding of the glory of God.” In Part 2 of Religious Affections while giving twelve neutral signs he says in number nine, “It is no certain sigh that the religious affections which persons have are such as have in them the nature of true religion, or that they have not, that they dispose persons to spend much time in religion, and to be zealously engaged in the external duties of worship.” He says, “That religion which God requires, and will accept, does not consist in weak, dull and lifeless wouldings, raising us but a little above a state of indifference: God, in His Word, greatly insists upon it, that we be in good earnest, fervent in spirit, and our hearts vigorously engaged in religion.” It is God living his life in and through the believer as Paul explains in Galatians 2:20.

Great emphasis is laid on the difference between, as Edwards called it, a person’s having “a merely notional understanding” of a thing and that person’s “being in some way inclined” toward it. In other words, we can know that an object is square or soft and thus have a notional understanding that is merely neutral. Unlike passions, affections are “the more vigorous and sensible exercise” of inclination, which are accompanied by understanding. True spiritual understanding is not merely being informed by the Scriptures, though we can not minimize this. It is possible one could explain the whole of Scripture and not have true spiritual understanding. One must be led by the Spirit of God into all understanding. The Holy Spirit is as vital to spiritual understanding as the sun is to the light of day. This understanding or “new sense” is immediately given by God and is not attainable by natural means.

Filed under: Great Awakening, Jonathan Edwards, Revival, Salvation, The Christian Life, The Holy Spirit