Introducing Edwards

Every year I pick a single focused topic to study for the length of 12 months. It’s never easy to pick a topic. There are far too many things that interest me, and sometimes a subject that interests me now, may frustrate me by the end of 12 months. So I have to pick carefully. This year I have chosen to study the life and theological influence of Jonathan Edwards. There are several key reasons why Edwards warrants a year-long study like this.

For starters, Edwards is hailed as America’s Greatest Theologian. Some even go so far as to call Edwards the greatest theologian in church history. Regardless of his ranking, however, there is no denying Edwards’ brilliance and capability as a teacher of God’s Word and a philosopher. John Gerstner says of him:

Had Edwards become a professional philosopher he would occupy many pages in the history of philosophy. Had he become a professional biblical scholar it would be difficulty to find his equal and impossible to find his superior. As it was he became a professional philosopher-theologian-evangelist and here he is sui generis. (The Rational Biblical Theology of Jonathan Edwards, 2)

His writings on the will, on the Trinity, on revival, and on creation are still some of the most praised and referenced in all of Christendom. There are entire societies and organizations who dedicate themselves to studying the works of Jonathan Edwards. His influence, which we will unpack in the coming days, is far-reaching.

Secondly, Edwards warrants study because of his legacy. Edwardsianism carried on long after the man’s actual death. He influenced a slew of young preachers and theologians, including Samuel Hopkins and Joseph Bellamy. His followers were known as The New Light Calvinists, which brought some important changes to the Calvinism of colonial America. His own family heritage produced pastors, evangelists, teachers, college presidents, and even Vice President Aaron Burr. He and Sarah raised godly children and trained them well, and the legacy of their labor continued on through generations.

Thirdly, Edwards warrants a study like this because he was a flawed man. It is often difficulty for us to own up to, or even be willing to unearth, the glaring errors of our heroes. For many contemporary Christians Jonathan Edwards is a hero, and rightfully so. But Edwards was a man with real problems. He was impatient and ill-mannered often. Most notably he owned slaves. It is important that we examine these areas of his life too in order that we might learn from God how to be like Christ first and foremost, and not be like Jonathan Edwards first.

I am anxious to see where this study takes me. As I begin I am studying mostly Edwards’s life, but all along the way catching glimpses of his theology and the life of his mind. Next week we will dive in to look at Edwards’s childhood. I hope you will join me in this study of this great, if still deeply flawed, theologian.