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A Narrative of Surprising Conversions
Book by Edwards, Jonathan
- GenresTheology
Hardcover
First published December 20, 2000
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About the author
Jonathan Edwards
1,618 books530 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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January 1, 2020Just adding before the end of the year. If you're into history, particularly religious history of early America (the Great Awakening and whatnot) this is a good primary source!
July 18, 2024
THE FAMOUS CALVINIST PREACHER RECOUNTS HIS "GREAT AWAKENING" EXPERIENCES
Jonathan Edwards (1703-1758) was a Calvinist minister---who played a key role in the Great Awakening---and theologian. He wrote many works (e.g., The Great Awakening, 'Apocalyptic Writings,' 'The Religious Affections,' etc.). In this book he recounts many of the experiences during the "Awakening," and deals with various objections to the movement.
He noted that some of the people had "lively pictures in their minds" of eternal torments, with "lively ideas of a dreadful furnace"; but others who were greatly affected by the idea of Christ hanging on the cross may have had equally vivid ideas of "His blood running from his wounds." (Pg. 36) He cautions, however, that such a work should not be judged by outward effects such as tears, trembling, groans, loud outcries, agonies of body, or the failing of bodily strength, "because the Scripture nowhere gives us any such rule." (Pg. 63)
He counters the objection that some have against ministers "insisting very much on the terrors of God's holy law," since "If there really is a h___ of such dreadful and never-ending torments... why is it not proper for ... (ministers) to take great pains to make men sensible of it?" (Pg. 73)
Concerning the objection against noise and "confusion" showing that this not a genuine work of God (who is the author of order, not confusion), he argues that "if God is pleased to convince ... (such) persons, so that they cannot avoid great outward manifestations, even to interrupting and breaking off those public means they were attending, I do not think this is confusion..." (Pg. 86-87)
He recounts that in August and September of 1841, "It was a very frequent thing to see a house full of outcries, faintings, convulsions, and such like, both with distress, and also with admiration and joy... some... were so affected... that they could not go home, but were obliged to stay all night where they were." (Pg. 102-103)
Edwards' book is a fascinating, first-hand account of many of the experiences of the Great Awakening.
Jonathan Edwards (1703-1758) was a Calvinist minister---who played a key role in the Great Awakening---and theologian. He wrote many works (e.g., The Great Awakening, 'Apocalyptic Writings,' 'The Religious Affections,' etc.). In this book he recounts many of the experiences during the "Awakening," and deals with various objections to the movement.
He noted that some of the people had "lively pictures in their minds" of eternal torments, with "lively ideas of a dreadful furnace"; but others who were greatly affected by the idea of Christ hanging on the cross may have had equally vivid ideas of "His blood running from his wounds." (Pg. 36) He cautions, however, that such a work should not be judged by outward effects such as tears, trembling, groans, loud outcries, agonies of body, or the failing of bodily strength, "because the Scripture nowhere gives us any such rule." (Pg. 63)
He counters the objection that some have against ministers "insisting very much on the terrors of God's holy law," since "If there really is a h___ of such dreadful and never-ending torments... why is it not proper for ... (ministers) to take great pains to make men sensible of it?" (Pg. 73)
Concerning the objection against noise and "confusion" showing that this not a genuine work of God (who is the author of order, not confusion), he argues that "if God is pleased to convince ... (such) persons, so that they cannot avoid great outward manifestations, even to interrupting and breaking off those public means they were attending, I do not think this is confusion..." (Pg. 86-87)
He recounts that in August and September of 1841, "It was a very frequent thing to see a house full of outcries, faintings, convulsions, and such like, both with distress, and also with admiration and joy... some... were so affected... that they could not go home, but were obliged to stay all night where they were." (Pg. 102-103)
Edwards' book is a fascinating, first-hand account of many of the experiences of the Great Awakening.
April 17, 2020
A Narrative of Surprising Conversions, by JE.
First, I was to say that, to really benefit from this book, one would have to be fascinated by both JE, & the Great Awakening.
•
Unlike his sermons, this book is just an overview of the Great Awakening, which he initially sent to Isaac Watts, & John Guyse.
•
The reason for JE writing this book is further explained in the last few paragraphs, when he stated that he wrote to correct “innumerable misrepresentations [of the revival] which have gone abroad...”.
•
Simply, this book was sent to England as a “first hand account”, so that the English people could read for themselves about the revival & the events that transpired. By the year 1737, people were already saying that the revival was a fraud, simply emotionalism, etc...
•
In this work, JE first takes us back to the year 1669, where we are introduced to one of the former pastors, Eleazar Mathers. JE then proceeds to list people and events, until he has came to his own day and time.
•
From here on out, JE speaks of the revival in general, but he is more concerned about how the Revival affected people on an emotional & psychological level. JE often tells stories of people who are unable to sleep for fear of dropping into Hell. He also tells stories of those who have been converted.
•
Although he speaks of several unnamed people in this work, JE does focus on 2 people in particular, a woman by the name of Abigail Hutchinson, who had already died when JE was writing, and a child by the name of Phebe Bartlet. My choosing this 2 individuals, JE shows how the Spirit’s moving affected both women and children.
•
Unfortunately, JE states that, as the Revival started to fade, an unnamed man, who had severe depression slit his throat, to which JE said “God was gradually withdrawing from us...& Satan seemed to be more let loose.
•
As a fan of Edwards & early American history, I loved this book, although some parts were a bit dry!
First, I was to say that, to really benefit from this book, one would have to be fascinated by both JE, & the Great Awakening.
•
Unlike his sermons, this book is just an overview of the Great Awakening, which he initially sent to Isaac Watts, & John Guyse.
•
The reason for JE writing this book is further explained in the last few paragraphs, when he stated that he wrote to correct “innumerable misrepresentations [of the revival] which have gone abroad...”.
•
Simply, this book was sent to England as a “first hand account”, so that the English people could read for themselves about the revival & the events that transpired. By the year 1737, people were already saying that the revival was a fraud, simply emotionalism, etc...
•
In this work, JE first takes us back to the year 1669, where we are introduced to one of the former pastors, Eleazar Mathers. JE then proceeds to list people and events, until he has came to his own day and time.
•
From here on out, JE speaks of the revival in general, but he is more concerned about how the Revival affected people on an emotional & psychological level. JE often tells stories of people who are unable to sleep for fear of dropping into Hell. He also tells stories of those who have been converted.
•
Although he speaks of several unnamed people in this work, JE does focus on 2 people in particular, a woman by the name of Abigail Hutchinson, who had already died when JE was writing, and a child by the name of Phebe Bartlet. My choosing this 2 individuals, JE shows how the Spirit’s moving affected both women and children.
•
Unfortunately, JE states that, as the Revival started to fade, an unnamed man, who had severe depression slit his throat, to which JE said “God was gradually withdrawing from us...& Satan seemed to be more let loose.
•
As a fan of Edwards & early American history, I loved this book, although some parts were a bit dry!
September 2, 2024
This book intrigued me because I wanted to see through the eyes of the active participants of the first great awakening of how the conversions were made and confirmed. My desire to see a 3rd great awakening in the USA spurs this reading. The account had good detail and documented people and places and events as well as first and secondhand accounts of all the goings on.
December 30, 2024
Very interesting
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