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Jonathan Edwards and Justification by Josh Moody
Josh Moody has assembled a team of internationally reputed Edwards scholars to ask and answer the What is Jonathan Edwards's doctrine of justification? The contributors also examine the extent to which Edwards's view was Reformational while addressing some of the contemporary discussions on justification. This volume helps us look at justification through the eyes of one of America's greatest theologians, and speaks credibly and winsomely to the needs of the church and the academy today.
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First published July 10, 2012
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About the author
Josh Moody
28 books9 followersJosh Moody (PhD, University of Cambridge) serves as the senior pastor of College Church in Wheaton, Illinois, and president of God Centered Life Ministries. He was previously a fellow at Yale University. Josh and his wife have four children.
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Displaying 1 - 6 of 6 reviews
March 1, 2025
Good read overall. Chapters 1-2 good, chapter 3 miserable, chapter 4-5 great.
June 16, 2020
Josh Moody, Kyle Strobel etc al. discuss at length Edwards' doctrine of justification. It has been argued by some that Edwards departed from the traditional protestant understanding of sola fide. Not so, argues the contributors to this volume, one of the interesting things about this book was the complex but helpful tracking of Edwards' language, which may have differed with those during his time. The TL;DR version being that Edwards used the same language as Roman Catholics but meant what Sola Fide, this is shown from copious amounts of quotations and tracking the development of Edwards' thought.
September 3, 2012
Last month I reviewed Charity and Its Fruits edited by Kyle Strobel and thoroughly enjoyed it. One aspect of my reading which I have neglected is reading more from the dead guys. I saw that Crossway was putting out this title and Strobel was writing a chapter so decided to request a copy. It was well worth the read. It’s short, approachable, and covers a topic which is of the utmost importance.
I find it amusing that amongst evangelical and reformed Christians it’s become fashionable to argue Edwards was a panentheist, a closet Catholic, or bad on justification to name a few. This book covers the charge that Edwards’s view of justification was less than orthodox and not fully reformed. They tackle it by looking at primary sources from his sermons and other published works and also from his posthumously published journals.
We should tangle with Edwards but we should do so with this realization: he’s smarter than most of us. He not only was an ardent defender of orthodox, reformed theology but he did so in a way that was creative, complex, and not so much concerned with protecting against misunderstanding. Strobel makes this last point clearly in Charity and Its Fruits. Says Strobel,
Strobel notes that when engaging in debate, our tendency is to focus “so intently on the position we are against that we simply back away from that position” (Charity and Its Fruits p. 25). Edwards, on the other hand, focused less on the opposing position and more on God’s word--confident his arguments would win because they were based on Scripture. If that’s not prophetic for us today. Much of our error is due to our propensity for pendulum theology (read full review of Charity and Its Fruits).
Jonathan Edwards and Justification is broken down into an introduction and five chapters.
“Edwards and Justification Today” by Josh Moody
“By Word and Spirit: Jonathan Edwards on Redemption, Justification, and Regeneration” by Kyle Strobel
“The Gospel of Justification and Edwards’s Social Vision” by Rhys Bezzant
“Justification and Evangelical Obedience” by Samuel T. Logan Jr.
“Justification by Faith Alone? A Fuller Picture of Edwards’s Doctrine” by Douglas A. Sweeney
Moody’s first chapter is foundational for the rest of the book. He goes into the most detail in looking at how Edwards uses the word infused (which is the main contention with his doctrine of justification). Historically, Catholics have used the words infused in opposition to impute. However, Moody argues Edwards doesn’t use infuse in opposition of impute but as a synonym for regeneration. Moody says,
In reality, Edwards is saying that just because he believes in justification by faith alone, that does not mean he thinks that those who are so justified need not obey. He calls this--with deliberate care, I think--“evangelical obedience,” not in the sense of the modern “evangelical” movement, of course, by playing in the heritage of Reformation Protestants who were thought in German sense to be self-designated as “evangelicals,” and (equally of course), playing on his understanding of the gospel, or in Greek the “evagel,” to say that this gospel of his really does produce good works (pp. 32-33)
A side note but interesting for the current state of the church. Moody points out that in Puritan New England justification was not thought to be a complex doctrine but one which your average seven year old familiar with the catechisms would have easily grasped (p. 35).
In the next chapter, Strobel then suggests that Edwards’s understanding of justification and redemption were moored to the work of the Son and the Spirit (pp. 48-49) changing the discussion from primarily focusing on justification as the ends to “participation in Christ through his Spirit” (p. 54). This emphasis is summed up nicely here,
For Edwards, the question is not, “How can I become righteous and therefore justified?” but is instead, “How can I become united to Christ, where righteousness and justification reside?” (p. 58)
The themes (particularly sanctification/infusion by Spirit, evangelical obedience, and union with Christ) in these first two chapters are skillfully woven throughout the rest of the book. For example, Logan makes an important point about evangelical obedience and seeking God--after our justification and regeneration we are for the first able to love God not only for the gifts he gives us but purely for who he is (p. 120). Edwards finds this seeking first the difference between a genuine Christian and a “counterfeit” Christian (p. 119).
Everyone interested in justification, Puritan theology, or Jonathan Edwards should read Jonathan Edwards and Justification. Even if you are not directly interested in Jonathan Edwards’s theology the points of discussion and his emphasis are relevant for our discussions in evangelicalism. For instance, the ongoing discussion surrounding justification, sanctification, and obedience is addressed by Edwards in a way which is robust and not dilluted--not “simply back[ing] away from that position” (Charity and Its Fruits p. 25). Or Sweeny’s point in the final chapter that Edwards fought hard when preaching to prevent his congregation from understanding faith “contractually as a set of affirmations that secured their justification” rather it’s a “cling[ing] to Christ, relying on Jesus and his work for justification” (p. 136). It seems many of our churches have given up the fight in this regard and it has reeked havoc on our congregations. These are the kinds of piercing insights only Edwards can provide.
I find it amusing that amongst evangelical and reformed Christians it’s become fashionable to argue Edwards was a panentheist, a closet Catholic, or bad on justification to name a few. This book covers the charge that Edwards’s view of justification was less than orthodox and not fully reformed. They tackle it by looking at primary sources from his sermons and other published works and also from his posthumously published journals.
We should tangle with Edwards but we should do so with this realization: he’s smarter than most of us. He not only was an ardent defender of orthodox, reformed theology but he did so in a way that was creative, complex, and not so much concerned with protecting against misunderstanding. Strobel makes this last point clearly in Charity and Its Fruits. Says Strobel,
Strobel notes that when engaging in debate, our tendency is to focus “so intently on the position we are against that we simply back away from that position” (Charity and Its Fruits p. 25). Edwards, on the other hand, focused less on the opposing position and more on God’s word--confident his arguments would win because they were based on Scripture. If that’s not prophetic for us today. Much of our error is due to our propensity for pendulum theology (read full review of Charity and Its Fruits).
Jonathan Edwards and Justification is broken down into an introduction and five chapters.
“Edwards and Justification Today” by Josh Moody
“By Word and Spirit: Jonathan Edwards on Redemption, Justification, and Regeneration” by Kyle Strobel
“The Gospel of Justification and Edwards’s Social Vision” by Rhys Bezzant
“Justification and Evangelical Obedience” by Samuel T. Logan Jr.
“Justification by Faith Alone? A Fuller Picture of Edwards’s Doctrine” by Douglas A. Sweeney
Moody’s first chapter is foundational for the rest of the book. He goes into the most detail in looking at how Edwards uses the word infused (which is the main contention with his doctrine of justification). Historically, Catholics have used the words infused in opposition to impute. However, Moody argues Edwards doesn’t use infuse in opposition of impute but as a synonym for regeneration. Moody says,
In reality, Edwards is saying that just because he believes in justification by faith alone, that does not mean he thinks that those who are so justified need not obey. He calls this--with deliberate care, I think--“evangelical obedience,” not in the sense of the modern “evangelical” movement, of course, by playing in the heritage of Reformation Protestants who were thought in German sense to be self-designated as “evangelicals,” and (equally of course), playing on his understanding of the gospel, or in Greek the “evagel,” to say that this gospel of his really does produce good works (pp. 32-33)
A side note but interesting for the current state of the church. Moody points out that in Puritan New England justification was not thought to be a complex doctrine but one which your average seven year old familiar with the catechisms would have easily grasped (p. 35).
In the next chapter, Strobel then suggests that Edwards’s understanding of justification and redemption were moored to the work of the Son and the Spirit (pp. 48-49) changing the discussion from primarily focusing on justification as the ends to “participation in Christ through his Spirit” (p. 54). This emphasis is summed up nicely here,
For Edwards, the question is not, “How can I become righteous and therefore justified?” but is instead, “How can I become united to Christ, where righteousness and justification reside?” (p. 58)
The themes (particularly sanctification/infusion by Spirit, evangelical obedience, and union with Christ) in these first two chapters are skillfully woven throughout the rest of the book. For example, Logan makes an important point about evangelical obedience and seeking God--after our justification and regeneration we are for the first able to love God not only for the gifts he gives us but purely for who he is (p. 120). Edwards finds this seeking first the difference between a genuine Christian and a “counterfeit” Christian (p. 119).
Everyone interested in justification, Puritan theology, or Jonathan Edwards should read Jonathan Edwards and Justification. Even if you are not directly interested in Jonathan Edwards’s theology the points of discussion and his emphasis are relevant for our discussions in evangelicalism. For instance, the ongoing discussion surrounding justification, sanctification, and obedience is addressed by Edwards in a way which is robust and not dilluted--not “simply back[ing] away from that position” (Charity and Its Fruits p. 25). Or Sweeny’s point in the final chapter that Edwards fought hard when preaching to prevent his congregation from understanding faith “contractually as a set of affirmations that secured their justification” rather it’s a “cling[ing] to Christ, relying on Jesus and his work for justification” (p. 136). It seems many of our churches have given up the fight in this regard and it has reeked havoc on our congregations. These are the kinds of piercing insights only Edwards can provide.
May 6, 2019
This book goes over the controversy over the Edwardsian language used in justification and whether or not Edwards himself was closer to a Catholic or Reformed understanding of it.
December 3, 2013
Crossway has done well by publishing this book edited by Josh Moody.
Jonathan Edwards is the preeminent American theologian. His views on any given subject should be considered.
Given the controversy surrounding justification as of late- the New Perspective on Paul and N T Wright- this book is quite helpful.
The contributors look through Edwards' writings to see what he has to say about justification.
Was Edwards a neo-Catholic? Was he Reformed or Arminian? Did he hold to Sola Fide, or did he believe that works were meritorious?
The contribution that this book brings to the justification debate is one in which Edwards' theology is clarified. Edwards did indeed hold to Sola Fide. His view of works was one which stated that good works were the necessary consequences of being justified by faith.
Much more could be said, but that would then begin to present spoilers.
Suffice it to say that those who wish to examine the Edwardsean view of justification need to read this book. In fact, those who don't care what Edwards had to say also need to read this book :-)
This book was received through the Amazon Vine program, and there was no demand for a positive review.
Jonathan Edwards is the preeminent American theologian. His views on any given subject should be considered.
Given the controversy surrounding justification as of late- the New Perspective on Paul and N T Wright- this book is quite helpful.
The contributors look through Edwards' writings to see what he has to say about justification.
Was Edwards a neo-Catholic? Was he Reformed or Arminian? Did he hold to Sola Fide, or did he believe that works were meritorious?
The contribution that this book brings to the justification debate is one in which Edwards' theology is clarified. Edwards did indeed hold to Sola Fide. His view of works was one which stated that good works were the necessary consequences of being justified by faith.
Much more could be said, but that would then begin to present spoilers.
Suffice it to say that those who wish to examine the Edwardsean view of justification need to read this book. In fact, those who don't care what Edwards had to say also need to read this book :-)
This book was received through the Amazon Vine program, and there was no demand for a positive review.
February 10, 2014
This book tackles Jonathan Edwards' view of justification understanding he needs to be read in context. Edwards was an 18th century Puritan living in New England so it is safe to assume his writings would not be addressing the current day issues such as "Evangelicals and Catholics Together" or Vatican II. No, his address is to the deist of that time. Reading him, we need to remember that or we can go astray about who Edwards was and what he believed.
"He is trying intellectually to browbeat the deists of the eighteenth century who wanted their cake and to eat it too; they wanted to have God and rationalism, no miracles, nothing so 'weird' as being born again, or grace coming into your life."
This is a thin book, only 154 pages but do not be fooled; it is a meaty and scholarly look at Jonathan Edwards and Justification. Four chapters by various scholars- Kyle Strobel, Rhys Bezzant, Samuel T. Logan Jr., Douglas A. Sweeney, and an introduction by the editor, Josh Moody.
"He is trying intellectually to browbeat the deists of the eighteenth century who wanted their cake and to eat it too; they wanted to have God and rationalism, no miracles, nothing so 'weird' as being born again, or grace coming into your life."
This is a thin book, only 154 pages but do not be fooled; it is a meaty and scholarly look at Jonathan Edwards and Justification. Four chapters by various scholars- Kyle Strobel, Rhys Bezzant, Samuel T. Logan Jr., Douglas A. Sweeney, and an introduction by the editor, Josh Moody.
Displaying 1 - 6 of 6 reviews