3,636 research outputs found
'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
No full textThe extent to which the 'honour' of the Spirit influenced the theology of
Jonathan Edwards is a hitherto underdeveloped theme. Against a backdrop of
Patristic thought and in dialogue with the theology of Karl Barth, evaluation is
made of pneumatological union in Edwards' Trinitarian theology as this centres
on the nature and inter-relatedness of the 'three unions' that characterize his
theology: the union of the three Persons of the Trinity, the union of the saints
with God, and the union of the divine and human natures of Christ.
Edwards' seeks to honour the Spirit as the mutual love of the Father for the Son
within his Augustinian, Lockean model of the immanent Trinity, and as 'Person'
in the economy. The challenges of doing so within the limits of this
psychological model of the Trinity are evaluated in dialogue with the
Cappadocian Fathers and Barth.
In a manner patterned after union in the Trinity, Edwards gave prominence to the
concept of the pneumatological union of the saints with God in Christ, in
fulfilment of the self-glorifying purpose of God in creation and redemption.
Edwards' experiential theology of conversion, and his elevation of subjective
sanctification by the Spirit over objective justification in Christ, for assurance, is
contrasted with Barth's greater emphases on the Christological union of God
with humanity and objective justification in Christ. Barth's more contemplative
approach is contrasted with the overly introspective spirituality of Edwards.
Edwards' view of the role of the Spirit in the hypostatic union of God with
humanity in Christ, which is reflective of the other unions, is also evaluated in
light of Patristic, Reformed-Puritan and Barthian thought on the nature of the
humanity Christ assumed, and the doctrine of the vicarious humanity of Christ. A
more emphatic incarnational emphasis may have saved Edwards' Spirit-
honouring spirituality from an anthropocentricity which is ironical given that the
glory of God is his ontic doxological concern
G. G. Goen. The Works of Jonathan Edwards, IV
No full textRobert Daniel. G. G. Goen. The Works of Jonathan Edwards, IV. In: Revue de l'histoire des religions, tome 189, n°2, 1976. p. 243
Jonathan Edwards: Una investigación cuidadosa y estricta de las nociones modernas prevalecientes de la libertad de la voluntad
No full textJonathan Edwards: Una Investigación Cuidadosa y Estricta de las Nociones Modernas Prevalecientes de la Libertad de la Voluntad Parte III Sección VI"La libertad de indiferencia no sólo es innecesaria para la virtud, sino que es completamente inconsistente con ella; y todas las inclinaciones y los hábitos, ya sean virtuosos o viciosos, son inconsistentes con las nociones arminianas de la libertad y de la agencia moral
Reviving the past : eighteenth-century evangelical interpretations of church history
No full textThis study addresses eighteenth-century English-speaking evangelicals' understandings of church history, through the lens of published attempts to represent preceding Christian centuries panoramically or comprehensively. Sources entail several short reflections on history emerging in the early years of the transatlantic Revival (1730s-1740s) and subsequent, more substantial efforts by evangelical leaders John Gillies, Jonathan Edwards, John Wesley, Joseph and Isaac Milner, and Thomas Haweis. Little scholarly analysis exists on these sources, aside from the renaissance of interest in recent decades in Edwards. This is surprising, considering the acknowledged prominence of history-writing in the eighteenth century and the influence attributed, then and now, to the works of authors such as Gibbon, Hume, and Robertson. The aim is, first, to elucidate each of the above evangelicals' interpretations of the Christian past, both in overview and according to what they said on a roster of particular historical events, people and movements, and then to consider shared and divergent aspects. These aspects range from points of detail to paradigmatic theological convictions. Secondarily, evangelical church histories are analyzed in relation to earlier Protestant as well as eighteenth-century 'enlightened' historiography, in part through attention to evangelical authors' explicit engagement with these currents. This contextualization assists in determining the unique qualities of evangelical interpretations. Is there, then, evidence of a characteristically 'evangelical' perspective on church history? An examination of this neglected area illumines patterns and particulars of evangelicals' historical thought, and these in turn communicate the self-perceptions and the defining features of evangelicalism itself. Findings support the primary contention that evangelical leaders made use of a dynamic pattern of revival and declension as a means of accounting for the full history of Christianity. Beyond displaying the central place of 'revival' for evangelicals, these church histories demonstrate evangelicalism‘s complex relationship—involving both receptivity and critique—with Protestant and Enlightenment currents of historical inquiry
The New England Theology: From Jonathan Edwards to Edwards Amasa Park
No full textMany recognize the importance of Jonathan Edwards, yet the writings of those who followed in his theological footsteps are less widely known. This collection draws together their key works, making them accessible to a broader audience and providing readers with easy access to an important part of the Calvinist tradition in America. In addition to plentiful selections from Edwards, the volume includes eighteenth- and nineteenth-century works from writers such as Samuel Hopkins, Nathanael Emmons, Harriet Beecher Stowe, Timothy Dwight, Nathaniel W. Taylor, and Charles G. Finney. Their writings have broadly influenced evangelical theology in America, and this collection will be of great value for those interested in the study of Jonathan Edwards and the New England Theology tradition. [From the Publisher]https://cupola.gettysburg.edu/books/1007/thumbnail.jp
Ethical and compliance-competence evaluation: a key element of sound corporate governance
No full textMotivated by the ongoing post-Enron refocusing on corporate governance and the shift by the Financial Services Authority (FSA) in the UK to promoting compliance- competence within the financial services sector, this paper demonstrates how template analysis can be used as a tool for evaluating compliance-competence. Focusing on the ethical dimension of compliance-competence, we illustrate how this can be subjectively appraised. We propose that this evaluation technique could be utilised as a starting point in informing senior management of corporate governance issues and be used to monitor and demonstrate key compliance and ethical aspects of an institution to external stakeholders and regulators
War: Jonathan Edwards\u27 Great and Violent Inward Struggle
No full textOn the one hand, Jonathan Edwards is very conservative, protecting and defending the purity of Calvinism to the death. On the other, his descriptions of nature and dealings with emotion carry strains of preromanticism. Edwards reaches back to the 16th century for his doctrinal beliefs and public life\u27s cause. He looks forward into the romanticism of the 19th century for the inner, dynamic view of life, described by his walks in the woods, view of the beauty of holiness, and Christ. He is caught between the two, and the conflict discovers itself in his personal narrative
Truce grace is divine : special grace as participation in divine fullness in the thought of Jonathan Edwards
No full textThis project is an exploration of Jonathan Edwards’s doctrine of grace as divine participation, with the aim of providing resources for Reformed engagement with soteriological participation thought. Soteriological participation, often termed theosis or divinisation or deification, is favoured in a range of theological traditions. Edwards scholars increasingly characterise Edwards’s thought with the term theosis. This study modifies this characterisation by arguing that Edwards’s soteriological participation thought is best captured in his category of divine or true grace. This divine grace is a communication and participation in divine fullness, where the divine fullness is both infinitely above created nature and yet not the divine essence. This concept allows Edwards to navigate the creator-creature distinction in ways that support key Reformed interests. Edwards’s soteriological participation (grace) is not a departure from his tradition, but rather a sympathetic development of it for the purposes of its support and defence. I demonstrate this by showing Edwards’s distinction between created nature and divine fullness, which allows him to promote Reformed understandings of gratuity. At the same time divine fullness is carefully distinguished from the divine essence, preserving divine transcendence while at the same time allowing intimacy between creator and creature. Edwards navigates this creatorcreature distinction and relation, in part, by employing two complementary approaches to participation thought: one is ontological participation that undergirds created nature, and the other is a relational participation that explains divine grace. Created nature finds its teleological fulfilment in this relational, soteriological participation in the divine Trinity. Thus, nature is fulfilled in grace. This work helps clarify how true grace differs from both created nature and the divine essence, and yet relates them relationally and teleologically. In so doing it provides Reformed theology with new resources for engaging soteriological participation thought from the vantage point of its own tradition
An extract of the life of the late Rev. David Brainerd, : missionary to the Indians. /
No full textThe last page is blank.This edition of Brainerd's journal is an abridgement by John Wesley, first published in 1768, of: An account of the life of the late right reverend Mr. Brainerd, published by Jonathan Edwards in 1749. Cf. DAB."Those parts ... between brackets ... are the words of the publisher, Mr. Jonathan Edwards ... the rest is the account that [Brainerd] gives of himself"--Advertisement, p. [3].Mode of access: Internet
Review of Edwards
No full textOrganizational Transformation for Sustainability: An Integral Metatheory by Mark G. Edwards (2010). An Appreciative (Over)(Re)Vie
- …
