Sinners in the Hands of an Angry God. Jonathan Edwards

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СКАЧАТЬ he is most distinguished are spirituality and intellectuality. Spiritual-mindedness was the very core and essence of his being. Religion was his element. God was to him absolute Reality; His will and His thoughts alone constituted the ultimate truth and meaning of things. Nor was this with Edwards a mere philosophical speculation; it was the high region in which he drew vital breath, the solid ground on which he walked. He walked with God. He has been called the “Saint of New England.” Like other saints, he too has on occasion his ecstasies.9

      To this high spirituality, with its rich emotional coloring, was united a power and subtlety of intellect such as is possessed by only the very greatest masters of the mind. The spiritual world in which Edwards moved was for him no mere shadowy realm of pious sentiment or vague aspiration, but a world whose main outlines, at least, were sharply defined for thought. He conceived it, namely, in accordance with the scheme of things systematized by Calvin, but originally wrought out with the compelling force of transcendent genius by Augustine. The theological thought of Augustine is concerned—to put the matter as simply as possible—with the elaboration of four fundamental ideas: the absolute sovereignty of God; the absolute dependence of man; the supernatural revelation of a divinely originated plan of salvation administered by the Church; and a philosophy of history according to which the whole created universe and the entire temporal course of events are ordered and governed from all eternity with reference to the establishment and triumph of a Kingdom of saints in the Church, the holy “City of God.” Augustine’s conception of the Church is modified, but not in principle rejected, by the Protestant theologians; the other features of the scheme remain substantially unchanged. The idea of God’s absolute sovereignty leads naturally, in connection with the motives supplied by certain teachings of Scripture, Roman jurisprudence, Greek philosophy, and the experiences of a profound religious consciousness, to the doctrines of God’s eternal foreknowledge, His “arbitrary,” i.e., unconditional decrees,—the eternal world-plan,—predestination, election, the historic work of redemption, everlasting punishment for the unrepentant wicked, everlasting felicity for the elect saints. Over against the sovereignty of God stands man’s absolute dependence, historically conditioned, as regards his present spiritual capacities, by the Fall, with original sin, total depravity, and the utter inability of man to recover by himself his lost heritage as its consequence. Hence the great, the essential tragedy of human life—man naturally corrupt, in slavery to sin, at enmity with God, utterly incompetent to change a condition in which, by a sort of natural necessity, he is the subject of God’s vindictive justice, utterly dependent for salvation on the free, unmerited grace of God, who has mercy on whom He will have mercy, while whom He will He hardeneth, revealing alike in mercy and in punishment the majesty of His divine and sovereign attributes.

      This, in general, is the scheme which Edwards stands for, he most conspicuously of all men of modern times. His speculative genius gave to this scheme a metaphysical background, his logical acumen elaboration and defence. He modified it in some respects, e.g., in his doctrine of the will. What is more important, he gave a prominence to the inward state of man—the dispositions and affections of his mind and heart—which appreciably affected the relative values of the scheme, and which has, in fact, changed the entire complexion of the religious thought of New England. But as to the general scheme itself, the philosophy of religion, the philosophy of life it expresses, there is nothing in that which is essentially original with Edwards. In standing for these doctrines he but champions the great orthodox tradition.

      But however little original may be the content of his thought, there is nothing that is not in the highest degree original in his manner of thinking. The significant thing about Edwards is the way he enters into the tradition, infuses it with his personality and makes it live. The vitality of his thought gives to its product the value of a unique creation. Two qualities in him especially contribute to this result, large constructive imagination and a marvellously acute power of abstract reasoning. With the vision of the seer he looks steadily upon his world, which is the world of all time and space and existence, and sees it as a whole; God and souls are in it the great realities, and the transactions between them the great business in which all its movement is concerned; and this movement has in it nothing haphazard, it is eternally determined with reference to a supreme and glorious end, the manifestation of the excellency of God, the highest excellency of being. All the dark and tragic aspects of the vision, which for him is intensely real, take their place along with the other aspects, in a system, a system wherein every part derives meaning and worth from its relation to the whole. People have wondered how Edwards, the gentlest of men, could contemplate, as he said he did, with sweetness and delight, the awful doctrine of the divine sovereignty interpreted, as he interpreted it, as implying the everlasting misery of a large part of the human race. The reason is no revolting indifference, callous and inhuman, to suffering; the reason is rather the personal detachment, the disinterested interest, the freedom from the “pathetic fallacy” of the great poet, the great constructive thinker. It is this large quality in Edwards’s imagination which is one source of his power. Another is the thoroughness and ability with which he intellectually elaborates the details of his scheme. He wrote, indeed, no system of divinity; yet he is the very opposite of a fragmentary thinker, and few minds have been less episodic than was his. His intellectual constructions are large and solid. Of the doctrines with which he deals, he leaves nothing undeveloped; with infinite patience he pushes his inquiries into every minute detail and remote consequence, putting his adversaries to confusion by the unremitting attack, the overwhelming massiveness of the argument. Rarely indeed can one escape his conclusions who accepts his premises. Moreover, by the thoroughness, acuteness and sincerity of his reasoning he powerfully stimulates the intellectual faculties. Even in his most terrific sermons he never appeals to mere hope and fear, nor to mere authority; in them, as in his theological treatises, he is bent on demonstrating, within the limits prescribed by the underlying assumptions, the reasonableness of his doctrine, its agreement with the facts of life and the constitution of things, as well as with the inspired teachings of the Word.

      Now these qualities appear, as in his other writings, so also, and perhaps most conspicuously, in his sermons. Edwards’s chief public work and his chief reputation in his lifetime was as a preacher; the fame of his theological treatises is largely, indeed, posthumous. He was a great preacher. In the case of many of the older divines, it is difficult for us now to understand how they could ever have been considered great preachers: to us their sermons seem dry and insipid. But it is not so with Edwards. Even in print, after more than a hundred and fifty years, and notwithstanding the gulf which separates our age from his, his sermons are still deeply interesting. They are interesting because, among other things, they reveal a great and interesting personality. They are instinct with the energy of his intellect, they are vital with the vital touch of his genius. He preached his theology; some of his sermons—for instance, the sermon, or rather combination of sermons, on Justification by Faith—seem to be less sermons than highly elaborate theological disquisitions, adapted to the use of professional students. And there is doubtless no sermon of his which does not reflect, to some extent, his theological system. Edwards was certainly impressed with The Importance and Advantage of a Thorough Knowledge of Divine Truth—the theme and title of one of his ablest discourses. He held that God had revealed Himself not only to the heart, but to the mind of man, and that an intelligent apprehension of the revelation was indispensable, in some measure, alike to saving faith and to the development of Christian character. But it would be a mistake to think of Edwards as preaching the dry bones of his theology. He was far, indeed, from supposing, as some now seem to suppose, that a Christian society can be the more perfectly organized in proportion as all definiteness of theological, that is, distinctively religious, conceptions is eliminated. He had too profound a respect for the intellect to exclude it from matters of the deepest speculative as well as practical moment, and he had too lofty an idea of religion to identify it either with vague, transcendental emotion or with merely personal, social, or political morality. His sermons, however, are by no means all of one type. On the contrary, they are of a great variety of types. They are “doctrinal,” “practical,” “experimental,” and—taking into account the unpublished manuscripts—there is an unusually large number of “occasional” sermons.10 And there are a good many varieties within the types. But even when the sermons are most “doctrinal,” the practical interest of a living conviction СКАЧАТЬ