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The Works of Jonathan Edwards, Vol. 4: The Great Awakening
Interpreting the Great Awakening of the eighteenth century was in large part the work of Jonathan Edwards; whose writings on the subject defined the revival tradition in America. Moving from sensitive descriptions of "the Surprising work of God" in conversion to a consuming quest for the essence of true religion, and threading his way through mounting controversies over "errors in doctrine and disorders in practice," Edwards sought to locate an authentic core of evangelical experience, to define it in terms of biblical faith and psychological insight, and to defend it against both overheated zealous and rationalistic critics. The tracts that unfold his thoughts, presented here (with related correspondence ) for the first time in accurate critical texts, document a movement so significant for the American character that it has been called "our national conversion."
In a carefully researched introduction, C.C. Goen identifies the "Arminian threat" to which the Northampton pastor responded at the onset of the Awakening, and traces Edwards’ understanding of vital religion as it developed in the ambiguous context of revivalism. Mr. Goen’s study also illuminates little-known aspects of A Faithful Narrative and describes the haphazard way in which that important work reached its eager audience.
C.C. Goen, author of Revivalism and Separatism in New England, 1740-1800 (1962), is professor of church history at the Wesley Theological Seminary in Washington, D.C.
In a carefully researched introduction, C.C. Goen identifies the "Arminian threat" to which the Northampton pastor responded at the onset of the Awakening, and traces Edwards’ understanding of vital religion as it developed in the ambiguous context of revivalism. Mr. Goen’s study also illuminates little-known aspects of A Faithful Narrative and describes the haphazard way in which that important work reached its eager audience.
C.C. Goen, author of Revivalism and Separatism in New England, 1740-1800 (1962), is professor of church history at the Wesley Theological Seminary in Washington, D.C.
607 pages, Hardcover
Published September 10, 1972
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About the author
Jonathan Edwards
1,630 books535 followersLibrarian 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.
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.
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Displaying 1 - 2 of 2 reviews
June 27, 2017
Embarrassed to say that I don't know when I would have gotten around to reading this volume of the Works of Edwards had it not been for the necessity for research this summer. An absolutely fascinating read. The section entitled, "Example of Evangelical Piety" deserves a five-star review. However, the section entitled "The Millennium Probably to Dawn in America" deserves far less. Overall, this was a great read and was significantly more convicting than I imagined it to be. Edwards emphasis on the role prayer and the majesty of Christ had in the Great Awakening was riveting.
June 7, 2010
A collection of various writings by Edwards on the Great Awakening (hence the title :) ). This includes a cross-section of Edwards' writings, including several variants of his narrative (including the full text of A Faithful Narrative), his defense of the Awakening (Some Thoughts Concerning the Revival), and the early draft of Religious Affections called Distinguishing Marks.
This is not perhaps a collection of Edwards' strongest works overall, but there really are some gems scattered throughout that make the whole book worthwhile. The prime example of this is his 20 page meditation on the dangers of spiritual pride, which should be absolutely required reading for every American claiming to be a Christian, and should be ranked with Edwards' better known works as essential.
This is not perhaps a collection of Edwards' strongest works overall, but there really are some gems scattered throughout that make the whole book worthwhile. The prime example of this is his 20 page meditation on the dangers of spiritual pride, which should be absolutely required reading for every American claiming to be a Christian, and should be ranked with Edwards' better known works as essential.
[Spiritual pride:] 'Tis the chief inlet of smoke from the bottomless pit, to darken the mind, and mislead the judgment: this is the main handle by which the Devil has hold of religious persons, and teh chief source of all the mischief that he introduces to clog and hinder the work of God... Till this disease is cured, medicines are in vain applied to heal other diseases. 'Tis by this that the mind defends itself in other erros, and guards itself against light by which it might be corrected and reclaimed. The spiritually proud man is full of light already; he don't need instruction, and is ready to despise the offer of it... Nothing sets a person so much out of the Devil's reach as humility, and so prepares the mind for true divine light, without darkness, and so clears the eye to look on things as they truly are. (414-415)
Spiritual pride often disposes persons to singularity in external appearance, to affect a singular way of speaking, to use a different sort of dialect from others, or to be singular in voice, or air of countenance or behavior: but he that is an eminently humble Christian, though he will be firm to his duty, however singular he is in it; he'll go in the way that leads to heaven alone, all the world forsakes him; yet he delights not in singularity for singularity's sake, he don't affect to set up himself to be viewed and observed as one distinguished, as desiring to be accounted better than others, or despising their company, or an union and conformity to them; but on the contrary is disposed to become 'all thigns to all men' (I Cor. 9:22), and to yield to others and please 'em, in everything but sin." (421)
Displaying 1 - 2 of 2 reviews