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Religious Affections

4.23 of 5 stars 4.23 · rating details · 1,303 ratings · 61 reviews

Jonathan Edwards is best known as the theologian of revival. In this, his major study on the theme, he analyses the nature of a genuine work of the Holy Spirit.

Paperback, 382 pages

Published October 1st 1986 by Banner of Truth (first published 1959)

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Jan 07, 2008 Stevie rated it 4 of 5 stars · review of another edition

Shelves: christian, books-owned

As was about a 1/3 of the way through the book when it hit me that I was reading an abridged and modernized text. I was quite frustrated and felt like I was not even reading Edwards' actual words. Despite this I was thoroughly roughed up in my soul by his words. The whole book is about how we need to examine our own sense of salvation. He argues that the surest sign of inward salvation is outward Christian obedience and character.

Poignant Excerpts:

"So it is God's way of dealing with mankind to l...more

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May 02, 2008 Kent rated it 5 of 5 stars · review of another edition

Shelves: extracurricular

For Edwards there is no way to reason your way into a faith. The "religious affections" he's talking about is a sincere love and devotion to God. And in the sense that most people think of Puritans as judgmental beings, Edwards takes half the book to discuss the twelve signs a person will have if he is faithful.

But the key here is that these signs can only be used for yourself. You can only judge you, and no one else. In fact, as the introducer to this edition points out, Edwards' subject has st...more

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Jul 14, 2012 Julia Bucy rated it 5 of 5 stars

Ok, so this particular author is not one whose books you fly through in a week. The language is quite cumbersome and the content requires a slow pace to absorb and appreciate it all. Jonathan Edwards is my favorite reformed theologian/philosopher/writer. Here is a very convicting snippet from this treatise:

"A true saint, when in the enjoyment of true discoveries of the sweet glory of God and Christ, has his mind too much captivated and engaged by what he views without himself, to stand at that t...more

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Jul 27, 2011 Daniel Alvers rated it 5 of 5 stars · review of another edition

Jonathan Edwards is brillant. I thought reading this book I would find something complicated and brainy. It was very straight foward. It slowly became thought provoking and caused me to think all sorts of thoughts. I was very convicted by this book. It challenges you to live a truly authentic Christian life. It goes to the reaches of depravity in the mind a person who boasts in humility. It challenges you to think about geniune religious affections and not the show. After reading this book I hav...more

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Apr 19, 2012 The Men's Ministry of Denton Bible Church rated it 5 of 5 stars

This stands as Edwards’ most penetrating interpretation of the awakenings of his time, not to mention one of the most penetrating of any time. As in "Some Thoughts," he argued against the extremes of emotionalism on the one hand and intellectualism on the other. Affections were essential to true religion, but they had to be tested. First, Edwards lays out his religious psychology of affections, which encompassed both understanding and will and involved the total range of human faculties. Answeri...more

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Aug 29, 2012 Kathleen rated it 5 of 5 stars

Shelves: christianity

Can't really put into words what kind of affect this book had on me. A good ...hard slap in the face is probably a start. Reading it once will not do it justice...the second time around will really get things going..as it's impossible to truly comprehend everything the first time round. Mr. Edwards is most notably a keen intellectual...a brilliant mind & has the most unique way of communicating the timeless truths of scripture...I just wish my mind had an easier time translating it all. Once...more

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Jun 19, 2012 Bob rated it 3 of 5 stars

This is a well known classic from the pen of Jonathan Edwards. It is very good and thought provoking. I would recommend that one should read through this slowly. It is very profitable. He makes statements such as "If there is no great & abiding change in people who think they have experienced a work of conversion, they are deluded." The following is not Buddhism it is Christian thinking: “The great Christian duty is self-denial. This duty consists in two things; first, in denying worldly inc...more

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Mar 20, 2010 Josh rated it 5 of 5 stars

Shelves: theology, puritan, reformed, christian-hedonist

After a second reading, I think this is both the best book I've ever read on Christian hedonism, and one of the most dangerous on various other problematic doctrines.

It does an excellent job answering the question, are affections really important in religion? And it also does an excellent job (far better than I realized the first time I read it) at laying out the essential parts of pursuing such affections for God. It's laid a number of principles out that I can see myself diving into for years...more

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Oct 08, 2012 Dr. David Steele rated it 5 of 5 stars

Religious Affections is a classic work by America’s greatest theologian, and my favorite theologian, Jonathan Edwards. The thesis: True religion, in great part, consists in holy affections.

Section one discusses the nature of the affections and their importance in religion. Edwards defines his terms early in the work. He describes the affections as the exercises of the "inclination and the will of the soul." He notes that one may have doctrinal knowledge and speculate in matters of theology, but...more Religious Affections is a classic work by America’s greatest theologian, and my favorite theologian, Jonathan Edwards. The thesis: True religion, in great part, consists in holy affections.

Section one discusses the nature of the affections and their importance in religion. Edwards defines his terms early in the work. He describes the affections as the exercises of the "inclination and the will of the soul." He notes that one may have doctrinal knowledge and speculate in matters of theology, but without affections one is never engaged in the business of religion. Similarly, a man having much affection, does not prove that he has true religion: but if he has no affection, it proves that he has no true religion.

The Scriptures represent true religion, as being summarily comprehended in love, the chief of the affections, and the fountain of all others. “From a vigorous, affectionate, and fervent love to God, will necessarily arise other religious affections, hence will arise an intense hatred and fear of sin; a dread of God’s displeasure; gratitude to God for His goodness; joy in God; grief when He is absent.”

Part two demonstrates that one cannot rely on signs to test the validity of religious affections. The author details twelve different supposed manifestations of religious affections that in reality turn out to be shams.

Part three is the heart of the book. In contrast to the previous section, Edwards shows the distinguishing signs of truly gracious affections. The fourteen different signs are worth noting. 1) Gracious affections are from divine influence. 2) Their object is the excellency of divine things. 3) They are founded on the moral excellency of objects. 4) They arise from divine illumination. 5) They are attended with a conviction of certainty. 6) They are attended with evangelical humiliation. 7) They are attended with a change of nature. 8) They beget and promote the temper of Jesus. 9) Gracious affections soften the heart. 10) They have beautiful symmetry and proportion. 11) False affections rest satisfied in themselves. 12) Their fruit is Christian practice. 13) Christian practice is the chief sign to others. 14) Christian practice is the chief sign to ourselves.

Edwards clearly describes the deceptive nature of the heart and makes the reader aware of counterfeit religious experiences as well as authentic ones. The strengths in Religious Affections are numerous. First, the author is logical. His points are well-organized and cohesive. Moreover, the author is biblical. In classic Edwardsean style, the writer regularly supports his assertions with Scriptural truth, inviting the reader to deeper communion with God. Finally, the author writes with conviction. He pulls no punches and forces the reader to contemplate serious questions pertaining to Christian living.

Religious Affections has been and will continue to be an ongoing source of encouragement and an invaluable aid in pastoral ministry. This work challenges me to measure what I believe about Christ in a practical way. It forces me to ask difficult questions and probe motives in any given area. In short, this work can be used as a gauge to measure my affections and devotion to Christ. Additionally, this work will be a helpful tool in determining where others are coming from. Finally, Religious Affections may be used to challenge the flock of God. It encourages me to raise the bar higher for those I have an opportunity to shepherd and disciple.

5 stars(less)

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Mar 26, 2011 Mike E. rated it 4 of 5 stars · review of another edition

Shelves: jonathan-edwards

INTRODUCTION
Edwards’ topic of discussion in Affections was one of great controversy in his day and continues to be a significant and perhaps troublesome issue for many evangelicals today. How does one determine if he/she is truly saved? Or, in a language more in step with Edwards, What affections are signs of a truly gracious and efficacious miracle of redemption? This is the question which Edwards meticulously works through in his soteriological magnum opus. The book is divided into two main s...more INTRODUCTION
Edwards’ topic of discussion in Affections was one of great controversy in his day and continues to be a significant and perhaps troublesome issue for many evangelicals today. How does one determine if he/she is truly saved? Or, in a language more in step with Edwards, What affections are signs of a truly gracious and efficacious miracle of redemption? This is the question which Edwards meticulously works through in his soteriological magnum opus. The book is divided into two main sections. First, in his section titled “Showing what are no certain signs that religious affections are truly gracious, or that they are not” he discusses Christian affections which Satan can imitate, e.g. religious fervor, love, joy, heightened praise, emotional testimonies or abundant time spent on religious duties. All of these affections are imitated by Satan, according to Edwards. The puritan convincingly utilizes many Scriptural texts to validate his claims. This section could be summarized as: these types of affections tell us nothing one way or another about an individual’s salvation. In the second main section, “Showing what are distinguishing signs of truly gracious and holy affections” Edwards explains that a believer can only know for certain about himself because one cannot truly know another’s heart. He is careful to not “be guilty of that arrogance which I have been condemning (120).” The arrogance which he condemns is that God has given us rules “by which we may certainly know who of our fellow professors are His (120).” This tendency remains in the church today. Some say that all true believers will have certain miraculous manifestations if they indeed have the Spirit. Others suggest that if one does not have a daily “quiet time” he must not be saved. Edwards would vehemently oppose any formulaic criteria because Scripture gives us none. In sum, Christians can be generally, but not absolutely identified by their actions and good fruit.

COMMENTS ON Part II
Edwards was not weary of bodily reactions to spirituality. Today, many evangelicals (especially those who tend to read men like Edwards!) question any emotionalism and the corresponding association of lifting of hands, falling down prostrate, shouting aloud to the Lord or other similar outward reactions to God. Edwards clearly does not share this mentality with educated, contemporary well-to-do WASP’s, who tend to read him more than other socioeconomic religious groups in America. Edwards would not endorse the prevalent theme in many churches today, that is any bodily reaction to an inner spiritual affection is frowned upon and not welcome. He comments, “Therefore, seeing there are very great affections, both common and spiritual, it is not to be wondered at that great affects on the body should arise from both these kinds of affections (59).” Of course, as mentioned earlier, these outward signs say nothing with absolute certainty about a person’s true condition of grace.
It appears to me that Edwards would fall clearly on the so-called “Lordship” side of our contemporary debate between “free gracers” and “Lordship” people. As much as I dislike labels, I must acknowledge the debate which is very alive amongst my peers on campus. Edwards quotes Mt. 24:12-13 to show the importance of the doctrine of perseverance. He comments, “Christ speaks of many professing Christians that have such love, whose love will not continue, and so shall fail of salvation” and those “whose love shall not endure to the end, but wax cold, should not be saved (74).” If a person’s love “waxed cold” and is he therefore not a believer? Could it not be that he was a backslidden believer who happened to die at the time of his weakness or rebellion?
I suppose for Edwards there is an underlying supposition throughout his book that people who profess Christ are externally godly. And therefore, all his comments and uncertainties about a professor’s spiritual condition assume a godly lifestyle. I think it is fair to say that for Edwards there is no reason to suppose that a person is saved if he does not lead a godly life. In other words, although he is against formulas or rules, he assumes one general principle, a principle that is challenged today, that a person will be godly if he/she is a professor. It may appear that this is so basic that it is pointless to discuss. However, free gracers today have separated sanctification from following justification. Good works have become optional in some people’s theology and, in practice, this theology seems to be manifested unconsciously in almost every church I have ever attended. Rarely are ungodly or even unrepentant people disciplined in our churches. Tolerance seems to reign in the church as it does in the world. The free grace people understand the traditional Reformed articulation of sola fide as erroneous. I found it very ironic that Edwards frequently uses the term “free grace.”

COMMENTS ON Part III
This section has by far the greatest quantity and makes up the most substantial portion of the book. I found the following quote to properly summarize much of the thesis of this section.
If God dwells in the heart, and is vitally united to it, He will show that He is a God, by the efficacy of His operation. Christ is not in the heart of a saint as in a sepulchre, or as a dead Saviour that does nothing; but as in His temple, and as One that is alive from the dead (315).
In this section Edwards clearly articulates that God supernaturally and completely changes the regenerate person as he were dead but now is alive. A completely new and “different nature” is present (138). Characteristic of this nature are Christian love, Christian holiness and evangelical humiliation. The chief sign of grace according to Edwards is an individual’s “fruit,” Mt. 7:16, (327). The object of the Christian’s love is not not just religion, the Lord’s day or fellowship with others but the main object of his love is God Himself. The Christian will spend time not only with others in worship but will spend time alone reflecting and meditating on God alone. Edwards speaks much about a Christian’s fruit. He says that a “saint’s love to God is the fruit of God’s love to them (175).” Holiness and love for Edwards are inextricably linked. Therefore when he says “there is no other true virtue but real holiness” he means also to include man’s love to God and neighbor under this virtue (181).
For Edwards “it is the soul only that is the seat of the affections” and therefore only the individual person can truly know if his affections are truly representative of a gracious work of God, for only the individual can see his own soul, truly (195). The more grace a person has the more his sin is magnified and is absolutely monumental compared to his good works/fruit (253).

(less)

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Mar 16, 2011 Kristi rated it 3 of 5 stars

Shelves: theological-interest, own

Phew. It is a miracle I finished this book. I am not one to put down a book lightly. Unlike some people, like my sister, I can't be 20 pages from the end of a book and just walk away. I can't stop midpoint and never pick it up again. I am haunted to know, what happens in the end? Does it get better and redeem itself? Does it live up to the hype when taken as a whole? In the case of a book revered as a "classic," these quandaries push me all the more to complete a book and not leave myself wonder...more Phew. It is a miracle I finished this book. I am not one to put down a book lightly. Unlike some people, like my sister, I can't be 20 pages from the end of a book and just walk away. I can't stop midpoint and never pick it up again. I am haunted to know, what happens in the end? Does it get better and redeem itself? Does it live up to the hype when taken as a whole? In the case of a book revered as a "classic," these quandaries push me all the more to complete a book and not leave myself wondering how it all wraps up.

Yet it is still astounding I finished this book. Religious Affections is heralded as a Christian classic that has influenced many Reformed Christians. Notably, John Piper, an author whose writings I have benefited from in the past. I have had this classic on my shelves for nearly a decade. 2011 was the year I finally tackled it.

If I could sum it up in one word, that word would be laborious. It is often dry, and sentences often nearly page-long, especially when Edwards quotes passage after passage of Scripture. In the end, I was almost overcome by how tedious it felt to push through this work (not to mention, actually reflect on his writing). I would agree with some other reviews I've read that encourage going through Religious Affections with a study group. I think this must be the better way. Alas, I was without such a group.

Still, the book is not without merit. I *am* giving it 3 stars. Those 3 stars are merited for a few reasons - 1. It still is a classic. I can see how this volume has influenced many modern Christian thinkers and writers of our day. 2. The book is peppered with my Bookdarts and scribbles, each marking passages that are absolute gems of truth. I will be adding many of these gems to my favorite quotes. 3. The book is exhaustive. In-depth, detailed, and thoroughly backed-up scripturally... I don't have a single substantive theological gripe with this book.

So, there you have it. Religious Affections is a Christian classic; it will be laborious, and for some, the task of reading it all will perhaps even be a labor of love. For others, I'd recommend reading in a group setting or moving on to Edwards' contemporaries who write more eloquently and concisely.(less)

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Jul 24, 2012 Andy rated it 4 of 5 stars

Very interesting. I'm going to be thinking for a long time about three ideas from this book: 1) that we do not truly love God if we have no actual affection for him in our hearts. Dutiful obedience is not love, knowledge about the things of God is not love. Love is love. 2) Edwards' idea that true love for God is founded upon God's own loveliness, which, combined with #1, means that true love for God means, among other things, a deepening trust in the face of mystery, a deepening confidence that...more

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Jan 01, 2011 Joshua rated it 5 of 5 stars

This is one of the best books I've ever read. Reading it was like putting up a mirror to our present culture in the USA. Edwards precise definitions, distinctions, descriptions, expositions, and elaborations complete a masterpiece on the subject of discerning vibrant faith from counterfeits. There are too many profound things to share that I'm just going to say that anyone who hasn't read this book is deprived of profound riches until they do.

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Dec 13, 2010 Bob Ladwig rated it 4 of 5 stars

Brilliant work by Edwards differentiating the signs of true conversion from false, and true revival from false. A must read for those serious about studying revival. A bit dense so it will take the modern reader some time but once you get used to the Edwardsian prose you will realize that it is the modern writers who can't communicate rather than the puritans.

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Dec 28, 2009 Jason added it · review of another edition

What is the most legitimate means of attaining a reliable assurance that a person is in Christ? - by observing the fruit produced in that person's life.

Here are some words that come to mind regarding this book: Humbling. Sophisticated/nuanced. Prudent. Scriptural. Thorough.

Reading this book provided me with what I think was a healthy self-evaluation.

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Aug 04, 2007 Dave Shulse rated it 5 of 5 stars · review of another edition Recommends it for: Pastors

This book was a tough one to read, not because of the style so much as what he was saying. Edwards was greatly distressed, by the condition Christianity had fallen into so soon after so many had embraced the Christian faith as a result of the revivals of the Great Awakening. He seems to encourage serious heart surgery by Christians so that they can discover if they have truly embraced faith in Christ. He speaks frequently in this work of a needed "principle of grace" which must be placed in the...more

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Aug 16, 2011 Jerry rated it 4 of 5 stars

Shelves: theology

Edwards encountered false and true revival in his day and spent a good deal of time learning to distinguish the two. This is part of the fruit of that work. This is the first full book I've read by Edwards and it won't be the last.

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Aug 22, 2012 Tom Shemanski rated it 5 of 5 stars

This book is a beautiful description of what Christian affections look like- yet admits that they can and are often mimicked. I was very moved by the part describing what someone who mourns and is poor in Spirit looks like.

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Jan 31, 2008 Dick rated it 3 of 5 stars

Shelves: theology

A little group of six friends read this together and met to discuss it weekly (and sometimes weakly). Edwards wrote it in 1746 to address a controversy in his day regarding the authenticity of some New Englanders' emotionally enthusiastic response to an re-awakening of Christian faith. He aims to establishe a balance that neither dismisses 'religious affections' as trivial nor credits them with too much authority.

The book is not an easy read. Edwards is long-winded, never stopping at one support...more

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May 17, 2012 Liesel rated it 4 of 5 stars

Shelves: i-learned, religious

Central to my understanding of the First Great Awakening. Even though it was written a very long time ago, it is thought provoking. It is very heavy and hard to get through. I did it in little bits.

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Feb 19, 2011 Diane rated it 5 of 5 stars

A classic by a Puritan pastor on the spiritual life, and how to distinguish false religious emotions from true ones. Edwards comes across as seeking to assist and support the reader's spiritual development.

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Aug 22, 2012 Ben rated it 3 of 5 stars

Shelves: pastor

I need to re-read this more carefully, but I have skimmed through it, and find myself much improved in soul and spirit every time I turn to this genuine and earnest writer.

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Jun 08, 2012 Jacob Aitken rated it 4 of 5 stars

I like the category of "affections." I think it captures good elements from both will and intellect, while retaining both categories. It is like emotions, but stronger.

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Jun 17, 2012 Tonya Mandich rated it 5 of 5 stars

You could really read this book over, and over, and over again... and always get a drink: Every thought is prefaced or punctuated by Scripture.

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Jul 25, 2011 Jenkins added it · review of another edition

how serious it is to test and examine ourselves and our motives! this treatise goes deep, causes one to stop and evaluate true affections and the false...which we ALL have trusted in and used as proofs to settle our hearts and give us false assurance.

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May 29, 2009 Jason rated it 5 of 5 stars

My cousin bought this book for me over 12 years ago. I read it then and have not stopped going back to it ever since. A true classic.

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Apr 16, 2009 Jeff Noble added it · review of another edition

Religious Affections: A Christian's Character Before God (Classics of Faith and Devotion) by Jonathan Edwards (?)

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Mar 02, 2009 Hon rated it 4 of 5 stars

thought-provoking, and surprisingly relevant to the current context even though it's been written so long ago!

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Apr 12, 2012 Brandon Barnes rated it 5 of 5 stars · review of another edition

Shelves: theology-christian

You can't really go wrong with Edwards. This edition has some tiny print, but it is well worth the eye strain.

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Mar 08, 2012 Chris Comis rated it 4 of 5 stars

Shelves: his-story, cultus-and-culture

Read this a while ago, so I should dip into it again. I remember it changed my life at the time. Very good.

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About Jonathan Edwards

Librarian Note: There is more than one author in the Goodreads database named Jonathan Edwards.

Jonathan Edwards was the most eminent American philosopher-theologian of his time, and a key figure in what has come to be called the First Great Awakening of the 1730s and 1740s.

The only son in a family of eleven children, he entered Yale in September, 1716 when he was not yet thirteen and graduated fou...more Librarian Note: There is more than one author in the Goodreads database named Jonathan Edwards.

Jonathan Edwards was the most eminent American philosopher-theologian of his time, and a key figure in what has come to be called the First Great Awakening of the 1730s and 1740s.

The only son in a family of eleven children, he entered Yale in September, 1716 when he was not yet thirteen and graduated four years later (1720) as valedictorian. He received his Masters three years later. As a youth, Edwards was unable to accept the Calvinist sovereignty of God. However, in 1721 he came to what he called a "delightful conviction" though meditation on 1 Timothy 1:17. From that point on, Edwards delighted in the sovereignty of God. Edwards later recognized this as his conversion to Christ.

In 1727 he was ordained minister at Northampton and assistant to his maternal grandfather, Solomon Stoddard. He was a student minister, not a visiting pastor, his rule being thirteen hours of study a day. In the same year, he married Sarah Pierpont, then age seventeen, daughter of Yale founder James Pierpont (1659–1714). In total, Jonathan and Sarah had eleven children.

Stoddard died on February 11th, 1729, leaving to his grandson the difficult task of the sole ministerial charge of one of the largest and wealthiest congregations in the colony. Throughout his time in Northampton his preaching brought remarkable religious revivals.

Yet, tensions flamed as Edwards would not continue his grandfather's practice of open communion. Stoddard believed that communion was a "converting ordinance." Surrounding congregations had been convinced of this, and as Edwards became more convinced that this was harmful, his public disagreement with the idea caused his dismissal in 1750.

Edwards then moved to Stockbridge, Massachusetts, then a frontier settlement, where he ministered to a small congregation and served as missionary to the Housatonic Indians. There, having more time for study and writing, he completed his celebrated work, The Freedom of the Will (1754).

Edwards was elected president of the College of New Jersey (later Princeton University) in early 1758. He was a popular choice, for he had been a friend of the College since its inception. He died of fever at the age of fifty-four following experimental inoculation for smallpox and was buried in the President's Lot in the Princeton cemetery beside his son-in-law, Aaron Burr.(less)

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Quotes from Religious Affections

“Godliness is more easily feigned in words than in actions” — 14 people liked it

“A truly Christian love, either to God or men, is a humble broken-hearted love. The desires of the saints, however earnest, are humble desires. Their hope is a humble hope; and their joy, even when it is unspeakable and full of glory, is a humble broken-hearted joy, and leaves the Christian more poor in spirit, and more like a little child, and more disposed to a universal lowliness of behaviour.” — 11 people liked it

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