Jonathan Edwards (1703–1758) is widely recognized as one of the greatest philosopher-theologians America has ever produced, and recent years have seen a remarkable increase in research on his writings. To date, however, there has been no single authoritative volume that introduces and interprets the key aspects of Edwards' thought as a whole. The Princeton Companion to Jonathan Edwards provides just such a concise and comprehensive work, one that will be invaluable to students and scholars of American religion and theology as well as of literature, philosophy, and history. Comprising twenty essays by leading scholars on Edwards, the book will inform and challenge readers on subjects ranging from Edwards' understanding of the Trinity, God and the world, Christ, and salvation, as well as of history, typology, the church, and mission to Native Americans. It also includes a chronology of Edwards' life and writings that incorporates current research. Those familiar with Edwards' writings will find in these essays succinct expositions as well as bold new interpretations, and others will find an accessible, authoritative, up-to-date orientation to his multifaceted thought. The essays are by Robert E. Brown, Allen C. Guezlo, Robert W. Jenson, Wilson H. Kimnach, Janice Knight, Sang Hyun Lee, Gerald R. McDermott, Kenneth P. Minkema, Mark Noll, Richard R. Niebuhr, Amy Plantinga Pauw, John E. Smith, Stephen J. Stein, Harry S. Stout, Douglas A. Sweeney, Peter J. Thuesen, and John F. Wilson.

Jonathan Edwards (1703–1758) is widely recognized as one of the greatest philosopher-theologians America has ever produced, and recent years have seen a remarkable increase in research on his writings. To date, however, there has been no single authoritative volume that introduces and interprets the key aspects of Edwards' thought as a whole. The Princeton Companion to Jonathan Edwards provides just such a concise and comprehensive work, one that will be invaluable to students and scholars of American religion and theology as well as of literature, philosophy, and history. Comprising twenty essays by leading scholars on Edwards, the book will inform and challenge readers on subjects ranging from Edwards' understanding of the Trinity, God and the world, Christ, and salvation, as well as of history, typology, the church, and mission to Native Americans. It also includes a chronology of Edwards' life and writings that incorporates current research. Those familiar with Edwards' writings will find in these essays succinct expositions as well as bold new interpretations, and others will find an accessible, authoritative, up-to-date orientation to his multifaceted thought. The essays are by Robert E. Brown, Allen C. Guezlo, Robert W. Jenson, Wilson H. Kimnach, Janice Knight, Sang Hyun Lee, Gerald R. McDermott, Kenneth P. Minkema, Mark Noll, Richard R. Niebuhr, Amy Plantinga Pauw, John E. Smith, Stephen J. Stein, Harry S. Stout, Douglas A. Sweeney, Peter J. Thuesen, and John F. Wilson.

Long recognized as 'America's theologian', Jonathan Edwards (1703–1758) is seen as instrumental in the Great Awakening of the 1740s that gripped much of New England and that laid the groundwork for an American Protestant religious identity. This Cambridge Companion offers a general, comprehensive introduction to Jonathan Edwards and examines his life and works from various disciplinary perspectives including history, literature, theology, religious studies, and philosophy. The book consists of seventeen chapters written by leading religious scholars, historians and literary critics on Edwards' life, work, and legacy. The Companion will be an invaluable aid to teachers and scholars and will be imminently accessible to those just encountering Edwards for the first time.

This title is an introduction to Jonathan Edwards (1703-58). It looks at subjects which Edwards considered vitally important such as revival, Bible, typology, aesthetics, literature and preaching, philosophy and world religions.

This volume provides an interpretative key to Jonathan Edwards's theology developed from within his own doctrinal constructs. Strobel offers a dogmatic exposition of Edwards's theology by unveiling the trinitarian architecture of his thought. Building upon this analysis, Strobel applies his construct to reinterpret three key areas of redemption debated widely in the secondary literature: spiritual knowledge, regeneration, and religious affection. In order to achieve this purpose, Strobel's approach is theological rather than philosophical, employing Edwards's self-confession as a Reformed theologian to guide his analysis. In advancing a theological reading of Edwards, Strobel focuses on the systematic nature of Edward's theology, ordering it according to his doctrinal affirmations. This necessitates, as many Edwards scholars now affirm, a primary focus on Edwards's trinitarian theology, where the Trinity serves as the key ontological principle which orders the whole of his doctrinal construction. By grounding the interpretive key in Edwards's understanding of the Trinity, Strobel's idiosyncratic exposition of his doctrine of the Trinity serves to recast Edwards's theology in a new light.

Early New England and the early modern era -- Jonathan Edwards and the Protestant scholastics -- Sources of Christian homiletics -- Sources of biblical exegesis: an ecumenical enterprise -- Sources of the formulation of doctrine: continuity and discontinuity? -- Sources of history as theology -- Conclusion and prospect

New England colonial pastor and theologian Jonathan Edwards (1703-58) was well aware of the threat that Deist philosophy posed to the unity of the Bible as Christian Scriptures, yet remarkably, his own theology of the Bible has never before been examined.In the context of his entire corpus this study pays particular attention to the detailed notes Edwards left for "The Harmony of the Old and New Testament," a "great work" hitherto largely ignored by scholars. Following examination of his "Harmony" notes, a case study of salvation in the Old Testament challenges the current "dispositional" account of Edwards's soteriology and argues instead that the colonial Reformed theologian held there to be one object of saving faith in Old and New Testaments, namely, Christ.

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Like the great speculators Augustine, Aquinas, and Pascal, Jonathan Edwards treated religious ideas as problems not of dogma, but of life. His exploration of self-love disguised as "true virtue" is grounded in the hard facts of human behavior. More than a hell-fire preacher, more than a theologian, Edwards was a bold and independent philosopher. Nowhere is his force of mind more evident than in this book. He speaks as powerfully to us today as he did to the keenest minds of the eighteenth century.

The Oxford Handbook of Jonathan Edwards offers a state-of-the-art summary of scholarship on Edwards by a diverse, international, and interdisciplinary group of Edwards scholars, many of whom serve as global leaders in the burgeoning world of research and writing on 'America's theologian'. As an early modern clerical polymath, Edwards is of interest to historians, theologians, and literary scholars. He is also an interlocutor for contemporary clergy and philosophical theologians. All such readers—and many more—will find here an authoritative overview of Edwards' life, ministry, and writings, as well as a representative sampling of cutting-edge scholarship on Edwards from across several disciplines. The volume falls into four sections, which reflect the diversity of Edwards studies today. The first section turns to the historical Edwards and grounds him in his period and the relevant contexts that shaped his life and work. The second section balances the historical reconstruction of Edwards as a theological and philosophical thinker with explorations of his usefulness for constructive theology and the church today. In part three, the focus shifts to the different ways and contexts in which Edwards attempted to realize his ideas and ideals in his personal life, scholarship, and ministry, but also to the ways in which these historical realities stood in tension with, limited, or resisted his aspirations. The final section looks at Edwards' widening renown and influence as well as diverse appropriations. This Handbook serves as an authoritative guide for readers overwhelmed by the enormity of the multi-lingual world of Edwards studies. It will bring readers up to speed on the most important work being done and then serve them as a benchmark in the field of Edwards scholarship for decades to come.