Missions Methods and Principles
Southwestern Journal of Theology
Volume 57, No. 1 – Fall 2014
Managing Editor: Terry L. Wilder
ed. By Oliver D. Crisp and Douglas A. Sweeney (Oxford: OUP, 2012). 339 pages. Paperback, $35.00.
After Jonathan Edwards is a tour de force on matters concerning Edwardsian influence. As a treatment of Edwardsian legacy, the contributors explore the influence of Edwards’s thought in the context of New England Theology. In one sense, this book is about the followers of Edwards like Bellamy, Hopkins, Emmons, and Amasa Parks, but really this is about Edwards. As a complex, controversial, and ad- mired figure in the American context and the Reformed tradition, Edwards displays a magnificent influence in academic theology, the tradition of reformation thought, natural theology, and Christian culture building. At least this is seen in the pages of After Jonathan Edwards. In this way, to say that the book is a contribution to the literature on Edwards would be an understatement; thus theologians and historians would be wise to consider it.
The book structure is in three parts. First, the authors consider the general influence of Edwards’s thought in America. Valeri demonstrates the fact that Edwards and New England Calvinism is comprehensive and robust in terms of the culture of the day instead of old Calvinism that had little to say to contemporary culture. Minkema demonstrates the influence Edwardsian education had on American higher education. Guelso and Byrd shows the novel influence Edwardsian views of agency have on the debates concerning original sin, a theme that comes up throughout the book. Finally, Crisp and Helm discuss Edward’s influence on two central theological matters—one on the moral government theory of the atonement promi- nent in New England thought, and the other on human freedom as compared with older Calvinism. The second section carries the discussion forward in the context of discussing Edwards’s successors (e.g. Hopkins, Emmons, Griffin, Taylor, Park). Readers will find surprising and unusual theological moves in Edwards’ successors, which are sometimes heterodox but many times remain consistent with orthodoxy albeit with a unique spin. Even still these men are brilliant in their theological construction and dissemination. In the third section, the authors explore Edwards’s influence on various Christian denominations and parts of the world beyond America (e.g. Congregationalists, Presbyterianism, Baptists, European Christian culture, and Asian culture). The authors persuasively show that Edwards has had an astonishing influence on both the West and the East, something that was unclear prior to the research displayed in the pages of After Jonathan Edwards.
No doubt there is much to gain from reading this work; however, given a review of this length one must do a bit of cherry-picking. I mention three gems here. The first gem to take note of is the academic influence Edwards’s thought had on both the general academic culture as well on his own reformed tradition. The sec- ond gem to take note of is the influence Edwards has on contemporary Baptist and evangelical culture today. Finally, the third gem to take note of is one of unfamiliar territory, namely, Edwardsian reception in Europe and Asia.
First, Edwards’s thought has influenced both academic culture and the reformed tradition in notable ways. Edwardsian thought on the nature of the will and agency receive much deserved attention having crucial implications for doctrinal coherence. The authors show that the distinction made between “natural” ability and “moral” ability were novel contributions to the theological landscape. While many reformers were pessimistic about man’s powers of rationality Edwards was not. Having drawn heavily from Enlightenment philosophy in constructing arguments for God and human psychology he was instead optimistic (chapter 3). However, his view of the will was still consistently reformed in important ways (see especially Helm’s contrast of Calvin and Edwards in chapter 6). By denying faculty psychology, Edwards could distinguish between man’s ability to choose the good, but his inability in terms of desire (i.e. moral inability). This distinction proved important in constructive developments concerning original sin where man’s will was in line with the first Adam or the second Adam. Additionally, this distinction proved invaluable in opening the door for a variety of atonement theories that are, arguably, in line with Edwardsian Calvinism yet with important distinctions (see Crisp in chapter 5). The second gem concerning Edwardsian influence on Baptist and evangelical culture is now undeniable and persists to this day. As to baptistic thought, Haykin argues for Edwardsian influence as early as the 1700s amongst English Baptists. This is especially true of the Baptist divine Andrew Fuller, a major influence on Particular Baptists (198). In fact, Haykin notes the Baptist Francis Wayland (1796-1865) saying, “Fuller’s brand of Edwardsianism had become ‘almost universal’ among the Baptists in the ‘northern and eastern States’” (206). Also worth noting is Edwards’s influence on moderate calvinistic Baptists who were largely committed to the governmental theory of the atonement, something Edwards himself did not support, but something for which he laid the foundations (204). This influence extends to many baptistic circles today, prominently seen in certain circles of the Baptist culture emphasizing the doctrines of grace, a Calvinism of affections, and the glory of God (e.g. Southern Baptist Theological Seminary, John Piper, Haykin and Thomas Nettles). It is in fact true to say that while many calvinistic Baptists were influenced by common sense realism (e.g. Princetonians, Jaces P. Boyce), it would not be true to say that Edwards too did not have a large role to play in Baptist culture.
The third gem is the awe-inspiring effects Edwards has had and continues to have in scholarly and religious reception. Possibly, one of the most important chapters in the book is the chapter by Michael J. McClymond, which the editors refer to as “the most original essay” (255). In it McClymond breaks new ground where he reveals hidden links between the great American thinker and the continent of Europe, specifically, British, French, and German thought. Perhaps even more scant in research is the impact Edwards had on Asian thought, an area of research hardly even in the minds of academics until now. Anri Morimoto, in chapter 16, opens a door for further scholarship once unknown. Both are gems worthy of consideration. Unmistakably, Edwards was a philosopher-theologian-pastor-evangelist-revivalist with a mind that has no match. Whilst the culture of New England thought did not persist, New England thought continues to emerge in a variety of religious and academic contexts. Edwards and his successors are of considerable importance to Baptists and evangelicals in the area of theology and culture. We must listen carefully. If nothing else, AfterJonathanEdwardsconfirms this to us.
