Academic literature on the topic 'Jonathan Edwards (1703-1758)'
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Journal articles on the topic "Jonathan Edwards (1703-1758)"
HELM, PAUL. "Edwards: Ethics for Both the Vulgar and the Learned." Unio Cum Christo 6, no. 1 (April 1, 2020): 149. http://dx.doi.org/10.35285/ucc6.1.2020.art9.
Full textCrisp, Oliver. "Jonathan Edwards and the Closing of the Table: Must the Eucharist be Open to All?" Ecclesiology 5, no. 1 (2009): 48–68. http://dx.doi.org/10.1163/174553108x378477.
Full textMinkema, Kenneth P. "A “Dordtian Philosophe”: Jonathan Edwards, Calvin, and Reformed Orthodoxy." Church History and Religious Culture 91, no. 1-2 (2011): 241–53. http://dx.doi.org/10.1163/187124111x557890.
Full textKim, Sun Wook. "Evaluating the Revival Experience of Korean Missionary Robert A. Hardie (1865–1949) in View of Jonathan Edwards’ Religious Affections." Expository Times 128, no. 9 (November 25, 2016): 427–40. http://dx.doi.org/10.1177/0014524616680170.
Full textNeele, Adriaan C. "The Reception of Edwards’s A History of the Work of Redemption in Nineteenth-century Basutoland." Journal of Religion in Africa 45, no. 1 (August 14, 2015): 68–93. http://dx.doi.org/10.1163/15700666-12340036.
Full textBondar, Oleh. "Edwards on the Incompatibility of Divine Foreknowledge and Human Free Will." Sententiae 39, no. 2 (December 29, 2020): 29–45. http://dx.doi.org/10.31649/sent39.02.029.
Full textFinn, Nathan. "Book Review: Finding God in Solitude: The Personal Piety of Jonathan Edwards (1703–1758) and Its Influence on His Pastoral Ministry." Journal of Spiritual Formation and Soul Care 9, no. 1 (May 2016): 135–36. http://dx.doi.org/10.1177/193979091600900112.
Full textYeager, Jonathan M. "Finding God in Solitude: The Personal Piety of Jonathan Edwards (1703-1758) and Its Influence on His Pastoral Ministry by Donald S. Whitney." Catholic Historical Review 103, no. 1 (2017): 155–56. http://dx.doi.org/10.1353/cat.2017.0044.
Full textSchwanda, Tom. "Finding God in Solitude: The Personal Piety of Jonathan Edwards (1703–1758) and Its Influence on His Pastoral Ministry by Donald S. Whitney." Spiritus: A Journal of Christian Spirituality 15, no. 2 (2015): 255–57. http://dx.doi.org/10.1353/scs.2015.0049.
Full textHamilton, S. Mark. "Jonathan Edwards, Hypostasis, impeccability, and Immaterialism." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 58, no. 2 (January 1, 2016). http://dx.doi.org/10.1515/nzsth-2016-0013.
Full textDissertations / Theses on the topic "Jonathan Edwards (1703-1758)"
Damsell, Wilfred Ernest. "The Christian eschatological epistemology of Jonathan Edwards, 1703-1758." Master's thesis, University of Cape Town, 1987. http://hdl.handle.net/11427/16366.
Full textPhilosophy and theology combine in Jonathan Edwards in a way that is not usual for either discipline. The field of study is therefore that of historical philosophy and historical theology but only in so far as to give the historical situation and interpretation of Jonathan Edwards' epistemology. The philosophy is Christian, Neo-Platonic and Lockean and the theology is Calvinistic. The author gives the historical background with reference to John Locke,· Isaac Newton and compares Edwards with Kant who was almost contemporary and shows that epistemology is situational and that a philosopher's works can never be studied out of context. He then touches on the massive Puritan heritage of Jonathan Edwards' and shows briefly the epistemological tradition of Calvin but chiefly concentrating on the knowledge of faith. He traces this through the English Puritans to Jonathan Edwards. The author then by means of a detailed commentary from various parts of Edwards' works· places the locus of Edwards' epistemology in the doctrine of the Sovereignty of God. · He shows that each Person of the Triune God, was a permanent emotional, devotional, theological and homiletical feature in Edwards' life. The holistic vision of God working in a consciously epistemological way from eternity to eternity, raises the locus of the epistemology far above Perry Miller's comment that Edwards was extrapolating Lockean psychology into the Godhead. The reverse was true, the vision of God in His eternal sovereignty, omnipotent, omnipresent and omniscient, places the locus in eternity, in the heavens, so to speak, and the ordinary elements of epistemology usually discussed by philosophers, must be considered in that context if they are to be true to Jonathan Edwards. This locus is most clearly seen when the eschatological development of his epistemology into eternity is systematised. Knowledge is bound up with glory, virtue, joy, beauty and with an existential encounter with God, growing into eternity. Knowledge is viewed as being mediated by Christ the God-man to an hierarchy of created spirits. Knowledge is itself in an hierarchy and must be considered in its full implications. The knowledge of the damned involves Edwards in a contradiction as he sees them growing in knowledge, suffering and pain yet cut off from Christ the mediator of knowledge and also growing in stupor.
Carpenter, Roy. "Jonathan Edwards : la crise de l'autorité dans l'Amérique des Lumières." Versailles-St Quentin en Yvelines, 2011. http://www.theses.fr/2011VERS010S.
Full textAmong the figures involved in the debates that took place during Great Awakening, none was more influential than the pastor of Northampton, Massachusetts, Jonathan Edwards (1703–1758). Building upon the latest scientific and philosophical thought, Edwards set about bringing the reformed theology he inherited from his Puritan forebears into line with the Enlightenment. Specifically, the notion of individual experience took on great importance as he sought to explain the process of conversion, arguing for a more open and inclusive interpretation of what often appeared to be the disorderly, violent or even insane behavior of those undergoing conversion experiences during the Great Awakening. Edwards’ analyses appeared to justify their most anti-authoritarian practices in the name of the inviolable right to believe in what one felt in one’s heart, even if such beliefs were in contradiction with established religious doctrine or traditional social practice
Chun, Chris. "The greatest instruction received from human writings : the legacy of Jonathan Edwards in the theology of Andrew Fuller." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/549.
Full textSmart, Robert Davis. "Jonathan Edwards's apologetic for the Great Awakening with particular attention to Charles Chauncy's criticisms." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683229.
Full textMcMullen, Michael David. "'The wisdom of God in the work of redemption' : soteriological aspects of the theology of Jonathan Edwards, 1703-1758." Thesis, University of Aberdeen, 1992. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU046089.
Full textLarsen, Christina N. "The glory of the Son in Jonathan Edwards' Christology." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/10130.
Full textJull, David, and n/a. "Towards an understanding of the effect of revival evidenced in the writings of George Whitefield and Jonathan Edwards." University of Otago. Department of Theology and Religious Studies, 2006. http://adt.otago.ac.nz./public/adt-NZDU20060908.150022.
Full textHuggins, Jonathan Ray. "The reformed tradition always reforming? : a historical-theological study of the doctrine of justification in the works of John Calvin, Jonathan Edwards and N.T. Wright." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71864.
Full textENGLISH ABSTRACT: This study examines the work of John Calvin, Jonathan Edwards, and N.T. Wright on the doctrine of Justification. As a comparative study in theology, this work aims to discover areas of continuity and discontinuity between these three theologians. Since all three are identified, or self-identity, with the Reformed theological tradition, it seeks to discern whether the Reformed tradition has been historically open to change, development and transformation in the articulation of doctrine. An underlying question in the study of Calvin, Edwards, and Wright on Justification is what it means to faithfully embody a theological tradition while standing critically within it. As this pertains to the Reformed tradition, the question is whether this robust theological tradition is in fact a “living tradition,” open to fresh insight and re-articulation from succeeding generations of scholars. In this sense, the study examines whether the Reformed tradition has been generally faithful to the principles of semper reformanda and sola scriptura. The work briefly traces the historical development of the doctrine of Justification through some of the major periods of church history. This is followed by chapters on Calvin, Edwards, and Wright, one chapter each, in order to examine their major works on the subject. This analysis takes note of how each one defines particular subjects related to Justification. These include the notions of “justification” itself, “faith,” “the righteousness of God,” “imputation,” and the place of obedience and good works in relation to justification. The sections on Calvin, Edwards, and Wright also include some discussion of scholarly response, reception, or evaluation of each one’s work. The final chapter discusses the idea of “tradition” as a dynamic, living, and on-going conversation about doctrine. This section also focuses on some of the main areas of agreement and disagreement in the views on Justification between Calvin, Edwards, and Wright. The overall aim is to take one of the principle theologians of the Protestant Reformation, and the Reformed tradition in particular – John Calvin – and to see how later theologians, in different historical contexts, develop, build upon, react to, or contribute to Calvin’s doctrine. Edwards represents 18th century Puritan-influenced American Colonialists and the Reformed theology of their day. N.T. Wright represents 20th and 21st century English Biblical scholarship. Wright approaches the subject of Justification as an Anglican New Testament specialist and historian. Since both Edwards and Wright are associated with the Reformed tradition and have found commentators and respondents within that tradition, they become important voices for discerning the direction this doctrine has taken since the time of the Reformation. Ultimately, one hopes that if a living theological tradition is discernible and demonstrable, this can contribute positively to the current debates on Justification within the Reformed churches, further encouraging the semper reformanda principle. Furthermore, one hopes that a living Reformed tradition will enable improved ecumenical relationships and lead to greater unity in the universal Church which has often been divided over the doctrine of Justification. Perhaps the work of Calvin, Edwards, and Wright can assist today’s Reformed theologians by pointing us in a constructive way forward.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die werk van Johannes Calvyn, Jonathan Edwards, en NT Wright ten opsigte van die leerstelling aangaande die regverdigmaking deur die geloof. As 'n vergelykende studie in die teologie, het hierdie studie ten doel om areas van kontinuïteit en diskontinuïteit tussen hierdie drie teoloë te vind. Aangesien al drie geïdentifiseer word, of self-identifiseer, met die Gereformeerde teologiese tradisie, poog die studie om te onderskei of die Gereformeerde tradisie histories oop was vir verandering, ontwikkeling en transformasie ten opsigte van die artikulasie van hierdie leerstelling. 'n Onderliggende vraag by die studie van Calvyn, Edwards, en Wright aangaande die leer van die regverdigmaking deur die geloof is die vraag wat dit beteken om 'n teologiese tradisie getrou te beliggaam en terselfdertyd krities binne die tradisie te staan. Aangesien hierdie studie verwys na die Gereformeerde tradisie, is die vraag of dié robuuste teologiese tradisie in werklikheid 'n "lewende tradisie" is wat oop is vir vars insigte en re-artikulasies deur opvolgende geslagte van navorsers. In hierdie opsig ondersoek die proefskrif of die Gereformeerde tradisie oor die algemeen getrou was aan die beginsels van semper reformanda en sola Scriptura. Die studie skets kortliks die historiese ontwikkeling van die leer van die regverdigmaking deur die geloof tydens enkele belangrike tydperke in die kerkgeskiedenis. Dan volg hoofstukke oor onderskeidelik Calvyn, Edwards, en Wright, waarin hulle belangrike werke oor die onderwerp ondersoek word. Hierdie analise neem kennis van hoe elkeen van hulle bepaalde onderwerpe definieer wat met die leerstelling oor die regverdiging deur die geloof verband hou. Dit sluit in die begrippe "regverdigmaking", "geloof", “God se geregtigheid", "toerekening", en die posisie van gehoorsaamheid en goeie werke in verhouding tot regverdigmaking. Die gedeeltes oor Calvyn, Edwards, en Wright sluit ook ‘n bespreking van die akademiese resepsie en evaluering van elkeen se werk in. Die laaste hoofstuk bespreek die idee van "tradisie" as 'n dinamiese, lewende, en deurlopende gesprek oor doktriene. Hierdie afdeling fokus ook op 'n paar van die belangrikste ooreenkomste en verskille in Calvyn, Edwards, en Wright se standpunte oor regverdigmaking. Die oorhoofse doel is om te kyk na die werk van een van die vooraanstaande teoloë van die Protestantse Hervorming, spesifiek in die Gereformeerde tradisie - Johannes Calvyn - en te ondersoek hoe latere teoloë, in verskillende historiese kontekste, sy artikulasie van die leerstelling oor regverdigmaking ontwikkel, daarop bou, daarop reageer, of daartoe bydra. Edwards verteenwoordig die 18de eeuse Puriteins-beïnvloede Amerikaanse kolonialiste en die Gereformeerde teologie van hul dag. N.T. Wright is gekies as verteenwoorder uit die 20ste en 21ste eeuse Engelstalige wetenskaplike wereld. Wright benader die onderwerp van regverdigmaking as 'n Anglikaanse Nuwe Testamentiese spesialis en historikus. Aangesien sowel Edwards as Wright verbonde is aan die Gereformeerde tradisie en gespreksgenote binne daardie tradisie gevind het, gee hulle ʼn belangrike aanduiding van die rigting waarin hierdie leerstelling sedert die Reformasie ontwikkel het. Ten slotte, ‘n fokus op 'n lewende teologiese tradisie kan 'n positiewe bydrae lewer tot die huidige debatte oor regverdigmaking in die Gereformeerde kerke, en die beginsel van semper reformanda verder aanmoedig. Die fokus op ʼn 'n lewende Gereformeerde tradisie kan beter ekumeniese verhoudings bevorder en tot groter eenheid in die universele (“katolieke”) kerk lei, wat dikwels oor die leer van die regverdigmaking deur die geloof verdeel is en verdeel word. Miskien kan die werk van Calvyn, Edwards, en Wright vir vandag se Gereformeerde teoloë ʼn konstruktiewe rigting vorentoe aandui.
Hastings, W. Ross. "'Giving honour to the Spirit' : a critical analysis and evaluation of the doctrine of pneumatological union in the Trinitarian theology of Jonathan Edwards in dialogue with Karl Barth." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/2707.
Full textHall, Kevin David. "Jonathan Edwards and Sanctification: The Pursuit of Happiness Found in Union and Obedience." Diss., 2017. http://hdl.handle.net/10392/5327.
Full textBooks on the topic "Jonathan Edwards (1703-1758)"
Jonathan Edwards for armchair theologians. Louisville: Westminster John Knox Press, 2008.
Find full textThe theology of Jonathan Edwards: A reappraisal. Bloomington, Ind: Indiana University Press, 1990.
Find full textH, Kimnach Wilson, Maskell Caleb J. D, and Minkema Kenneth P, eds. Jonathan Edwards's Sinners in the hands of an angry God: A casebook. New Haven [Conn.]: Yale University Press, 2010.
Find full textYale University. Jonathan Edwards Center, ed. Jonathan Edwards and Scotland. Edinburgh, Scotland: Dunedin Academic Press, 2011.
Find full textMcDermott, Gerald R. (Gerald Robert), ed. The theology of Jonathan Edwards. New York: Oxford University Press, 2012.
Find full textJonathan Edwards as contemporary: Essays in honor of Sang Hyun Lee. New York: Peter Lang, 2010.
Find full textJonathan Edwards and the metaphysics of sin. Aldershot, Hants, England: Ashgate Pub., 2005.
Find full textJenson, Robert W. America's theologian: A recommendation of Jonathan Edwards. Oxford: The University Press, 1992.
Find full textAmerica's theologian: A recommendation of Jonathan Edwards. New York: Oxford University Press, 1988.
Find full textVirtue reformed: Rereading Jonathan Edwards's ethics. Leiden: Brill, 2005.
Find full textBook chapters on the topic "Jonathan Edwards (1703-1758)"
Hamilton, S. Mark, and C. Layne Hancock. "Confessionalism and causation in Jonathan Edwards (1703–1758)." In The Routledge Handbook of Idealism and Immaterialism, 191–209. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003202851-16.
Full text"Edwards, Jonathan 1703–1758." In Reader's Guide to Literature in English, 482–93. Routledge, 2012. http://dx.doi.org/10.4324/9780203303290-23.
Full textSchweitzer, Don. "Jonathan Edwards (1703-1758)." In Empire and the Christian Tradition, 243–56. Fortress Press, 2007. http://dx.doi.org/10.2307/j.ctv1hqdj3m.22.
Full text"Jonathan Edwards (1703–1758), Idealism and Christology." In Revisioning Christology, 61–85. Routledge, 2016. http://dx.doi.org/10.4324/9781315606231-5.
Full text"Jonathan Edwards (1703–1758) and the Nature of Theology." In Church and School in Early Modern Protestantism, 711–22. BRILL, 2013. http://dx.doi.org/10.1163/9789004258297_051.
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