As the charismatic leader of the wave of religious revivals known as the Great Awakening, Jonathan Edwards (1703-58) is one of the most important figures in American religious history. However, by the end of the eighteenth century, his writings were gener

This book offers a broad-based study of Jonathan Edwards as a religious thinker. Much attention has been given to Edwards in relation to his Puritan and Calvinist forebears. McClymond, however, examines Edwards in relation to his eighteenth-century intellectual context. In each of six chapters, he contextualizes and interprets some text or issue in Edwards within the emergent post-Lockean, post-Newtonian culture of the English-speaking world of the 1700s. Among the topics considered are spiritual perception, metaphysics, contemplation, ethics and morality, and apologetics.

This interdisciplinary collection of comparative essays by distinguished historians and literary critics looks at aspects of the thought of Jonathan Edwards and Benjamin Franklin and considers the place of these two men in American culture. Probably the two most examined figures of the colonial period, they have often been the object of comparative studies. These characterizations usually portray them as mutually exclusive ideal types, thus placing them in categories as different and opposed as "traditional" and "modern." In these essays--by such scholars as William Breitenbach, Edwin Gaustad, Elizabeth Dunn, and Ruth Bloch--polemical contrasts disappear and Edwards and Franklin emerge as contrapuntal themes in a larger unity. Benjamin Franklin, Jonathan Edwards, and the Representation of American Culture is a valuable addition to scholarship on American literature and thought.

Originally published posthumously in 1955, Harvey G. Townsend's Philosophy of Jonathan Edwards reprinted some of Edwards' most important early compositions on natural philosophy, Of Being and The Mind, and collected nearly two hundred Miscellanies entries, some of them published here for the first time. In his introduction, Townsend points to Edwards' radical idealism that derived from Christian Platonism and John Locke rather than George Berkeley, as commonly thought. Townsend's work represents an important sourcebook for Edwards' writings, and his introduction presents a clear picture of mainstream Edwards scholarship at the middle of the twentieth century.

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This volume argues that the notion of “affections” discussed by Jonathan Edwards (and Christian theologians before him) means something very different from what contemporary English speakers now call “emotions.” and that Edwards's notions of affections came almost entirely from traditional Christian theology in general and the Reformed tradition in particular. Ryan J. Martin demonstrates that Christian theologians for centuries emphasized affection for God, associated affections with the will, and distinguished affections from passions; generally explaining affections and passions to be inclinations and aversions of the soul. This was Edwards's own view, and he held it throughout his entire ministry. Martin further argues that Edwards's view came not as a result of his reading of John Locke, or the pressures of the Great Awakening (as many Edwardsean scholars argue), but from his own biblical interpretation and theological education. By analysing patristic, medieval and post-medieval thought and the journey of Edwards's psychology, Martin shows how, on their own terms, pre-modern Christians historically defined and described human psychology.

"Bibliography of the works of Sang Hyun Lee on Jonathan Edwards" --P.

Nathaniel Taylor was arguably the most influential and the most frequently misrepresented American theologian of his generation. While he claimed to be an Edwardsian Calvinist, very few people believed him. This book attempts to understand how Taylor and his associates could have counted themselves Edwardsians. In the process, it explores what it meant to be an Edwardsian minister and intellectual in the 19th century.