What do you think?
Rate this book
Jonathan Edwards: A Life
Presents a biography of the controversial eighteenth century theologian.
640 pages, Hardcover
First published January 1, 2003
275 people are currently reading
3696 people want to read
About the author
George M. Marsden
47 books111 followersGeorge M. Marsden is the Francis A. McAnaney Professor of History Emeritus at the University of Notre Dame. He has written extensively on the interaction between Christianity and the American culture and has published numerous books, including Jonathan Edwards: A Life, which won the prestigious Bancroft Prize given for the best work of history. He lives in Grand Rapids, Michigan.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 30 of 217 reviews
December 28, 2021
4.7 Stars - Top Read of 2021
George Marsden’s “Jonathan Edwards: A Life” is an excellent book and great biography on one of America’s greatest Christian intellectuals. Jonathan Edwards was an incredible figure in early American history, primarily because of the depth and breadth of his philosophical and theological thought, and his involvement in the Great Awakening. As well Edwards held many different roles, as pastor, writer, philosopher, theologian, teacher, revivalist, and missionary, in which he always aimed to lived faithfully according to the will of God.
First, I want to say that Jonathan Edwards lived a remarkable life and Marsden faithfully captures that. Edwards was self-disciplined and intensely intellectual but also affectionately devoted to God. Marsden shows us that Edwards was a man of order but also a man who was passionate to obey and love God. This can be seen most clearly in Edwards’ writings and preaching which stress true affections to God (Religious Affections) and love for others (Charity and its Fruits).
Second, I want to emphasize that the strength of this book is Marsden’s treatment of Edwards’ theological and philosophical writings. Edwards lived a faithful life, but the events that occurred in his lifespan are not as interesting or compelling as the lives of Augustine, Luther, or Spurgeon. At times in reading this book I found that much of Edwards’ life was very boring; embroiled often in petty controversies. Yet, the impact of Edwards’ life is centrally found in his theological and philosophical thinking – and Marsden rightly centers his biographies on Edwards’ genius. This is a great biography because Marsden helps us understand the context of the writings of Edwards and lifts us to the glorious heights of knowledge that Edwards rose to. Functionally I think this book is a proper and fitting introduction to the writings of Edwards. Anyone seeking to read his sermons and writings should start first with this biography.
The only fault I have with this book is that I longed to know a little more about the inner life of Jonathan Edwards. Edwards was a man who spoke little of himself, but I hungered to know more of his struggles, his prayers, his longing, and his internal sufferings. This may be no fault of Marsden’s because of the limited amount of material available to search into the inner life of Edwards. Yet, I think more scholarly work should be done to understand the inner and spiritual life of Edwards.
In sum, I cannot more highly recommend this book. Anyone interested in writings and sermons of Jonathan Edwards should start here, and then should plow into his works that extol the excellencies of God. This is a great biography on a great Christian thinker whose meditations on God and devotion to Him should inspire us all.
George Marsden’s “Jonathan Edwards: A Life” is an excellent book and great biography on one of America’s greatest Christian intellectuals. Jonathan Edwards was an incredible figure in early American history, primarily because of the depth and breadth of his philosophical and theological thought, and his involvement in the Great Awakening. As well Edwards held many different roles, as pastor, writer, philosopher, theologian, teacher, revivalist, and missionary, in which he always aimed to lived faithfully according to the will of God.
First, I want to say that Jonathan Edwards lived a remarkable life and Marsden faithfully captures that. Edwards was self-disciplined and intensely intellectual but also affectionately devoted to God. Marsden shows us that Edwards was a man of order but also a man who was passionate to obey and love God. This can be seen most clearly in Edwards’ writings and preaching which stress true affections to God (Religious Affections) and love for others (Charity and its Fruits).
Second, I want to emphasize that the strength of this book is Marsden’s treatment of Edwards’ theological and philosophical writings. Edwards lived a faithful life, but the events that occurred in his lifespan are not as interesting or compelling as the lives of Augustine, Luther, or Spurgeon. At times in reading this book I found that much of Edwards’ life was very boring; embroiled often in petty controversies. Yet, the impact of Edwards’ life is centrally found in his theological and philosophical thinking – and Marsden rightly centers his biographies on Edwards’ genius. This is a great biography because Marsden helps us understand the context of the writings of Edwards and lifts us to the glorious heights of knowledge that Edwards rose to. Functionally I think this book is a proper and fitting introduction to the writings of Edwards. Anyone seeking to read his sermons and writings should start first with this biography.
The only fault I have with this book is that I longed to know a little more about the inner life of Jonathan Edwards. Edwards was a man who spoke little of himself, but I hungered to know more of his struggles, his prayers, his longing, and his internal sufferings. This may be no fault of Marsden’s because of the limited amount of material available to search into the inner life of Edwards. Yet, I think more scholarly work should be done to understand the inner and spiritual life of Edwards.
In sum, I cannot more highly recommend this book. Anyone interested in writings and sermons of Jonathan Edwards should start here, and then should plow into his works that extol the excellencies of God. This is a great biography on a great Christian thinker whose meditations on God and devotion to Him should inspire us all.
November 1, 2017
“Jonathan Edwards: A Life” is a deeply rich account of one of the greatest, theological minds in American history. Arguably one of the greatest thinkers we have recorded to date. This book showed me many things about a man, who was not outside of the need for Christ, and not afraid to stand where he felt the truth might be compromised. Even if it cost him the church he had pastored for twenty-three years.
Edwards’ life and teaching conveys well, the fierce and awesome power of God, compiled with the sweet and loving kindness of God. Something people often have a tough time reconciling. This book is very detailed and sometimes slow moving, but it is well worth the read. Marsden does a masterful job in his presentation of studies and research. And if nothing else, the book helped me find my favorite sentence of all time outside of the Bible, which is something Edwards wrote to his congregants around the time he preached his most famous sermon, “Sinners in the Hands of an Angry God.” The sentence is as follows:
“In all your course, walk with God and follow Christ as a little, poor, helpless child, taking hold of Christ’s hand, keeping your eye on the mark of the wounds on his hands and side, whence came the blood that cleanses you from sin and hiding your nakedness under the skirt of the white shining robe of his righteousness.”
To that I say, Christ be praised. Amen.
Edwards’ life and teaching conveys well, the fierce and awesome power of God, compiled with the sweet and loving kindness of God. Something people often have a tough time reconciling. This book is very detailed and sometimes slow moving, but it is well worth the read. Marsden does a masterful job in his presentation of studies and research. And if nothing else, the book helped me find my favorite sentence of all time outside of the Bible, which is something Edwards wrote to his congregants around the time he preached his most famous sermon, “Sinners in the Hands of an Angry God.” The sentence is as follows:
“In all your course, walk with God and follow Christ as a little, poor, helpless child, taking hold of Christ’s hand, keeping your eye on the mark of the wounds on his hands and side, whence came the blood that cleanses you from sin and hiding your nakedness under the skirt of the white shining robe of his righteousness.”
To that I say, Christ be praised. Amen.
March 13, 2016
There is almost a glut of material on Jonathan Edwards. That can be both good and bad. It is good that men are wrestling with Edwards's life and thought. A study of Edwards can renew intellectual life within the church. Furthermore, Edwards is being fairly studied by scholars outside the conservative world. This, too, is good. But there is always the question when a new Edwards book comes out: is there anything left to say? George Marsden thinks so. And Marsden takes his point of departure from other Edwards scholars. For all of the work on Edwards, the standard biographies (Perry Miller and Iain Murray) leave holes in some places.
Thesis: Jonathan Edwards lived in the crossroads of intellectual and social history. He is a perfect representative of both streams of both European and American thought: he was a traditionalist who stood for authority, order, and stable values. Ironically, he also planted the seeds of the individualism that would later haunt evangelicalism. Even more paradoxically, the very cure (e.g., the Great Awakening) to the problem (e.g., spiritual decay and social stagnation) would later become another problem for religious America.
There are two illustrations of Marsden's thesis from Edwards' ministry: the Great Awakening and the communion controversy, the latter will be examined in light of his political views. In both cases we see Edwards the traditionalist clash with Edwards the innovator. Edwards' instrumental role in the Great Awakening conflicted with other pastors in the region. Unwillingly, or unwittingly, Edwards inspired other men to rise up and carry on the revival, a task that also meant criticizing the status quo ecclesiology. Another example is Edwards' view on church-state relations (160). Was Edwards going to be the traditional Constantinian Protestant and favor a state-protected church, or would he encourage his people to be a holy congregation, called-out and separated from the world? It appears he wanted both. On p. 196 Edwards advocates a strong Constantianism. This clashed with his view on presenting spiritual evidences to the Lord's Supper. It is obvious why.
Solomon Stoddard, Edwards' grandfather and the previous pastor, sought a mediating position with the Puritans demand for evidence of conversion alongside the painful fact that many people did not have that evidence. If they did not have that evidence, they weren't really in the covenant. So they posited a "half-way" covenant. There was still the nagging problem of evidence. Therefore, the parishioners would give evidence of moral sincerity whereas Edwards' demanded evidence of godly piety (368). It was Edwards' downfall (or heroic hour, depending on your point of view) to overturn this compromise.
Evaluation:
This book faithfully carries on the Edwardsean tradition. It presents a pastor who sought Christ-exalting power in the pulpit. Yet it is one of the first sympathetic books on Edwards to illustrate tensions in his worldview--tensions the Evangelical world is feeling today. Does a longing for revival and fresh power from the Spirit undermine certain stati quo in Reformed orthodoxy? Marsden's thesis leaves the reader wrestling and thinking on this question. Another fine point is Marsden's emphasis on the healthy sexual morality and love found between Jonathan and Sarah, especially in light of current confusion on sexual mores. I heartily recommend this book.
October 27, 2015
It's probably the greatest biography that I have ever read. I actually cried when I read the final chapter. Jonathan Edwards was a wonderful pastor, and his legacy is amazing. I highly recommend this for Christians, pastors, and students of theology. Frankly, I think anyone with a mild interest in history would also enjoy this.
May 31, 2023
George Marsden's full biography of Jonathan Edwards is long, but it does not feel bloated and is a joy to read. Professor Marsden does not gloss over the faults of his subject, noting Edwards's philosophical idealism and his toleration of African slavery, but he is very fair to Edwards and has evidently mastered Edwards's thought as expressed in his voluminous writings. In addition to reading or re-reading the hard copies of Edwards's writings that I currently own, this biography has inspired me to attempt to read all of Edwards's works in the online Yale edition. I am a great believer in constantly reading the writings of great minds, so this reading project sounds like a profitable one.
August 24, 2024
This was a fantastic scholarly biography of Jonathan Edwards. Edwards is one of my favorite theologians, and I learned much that I was unaware of - and even learned of some of his books I hadn’t known about before. I love Edward’s theology, but I did not, before reading this, know much about his life.
Throughout, I was amazed at the fragility of life in the 18th century. The pain & sorrow that almost every household had in losing family members in their prime of life was more or less normative. The sheer weight of loss in Edward’s life was enormous. The story of his daughter’s courting, caring for, and then dying together with her would be spouse was absolutely heart wrenching.
I also was amazed at the controversey surrounding the awakening, and Edward’s conviction that neither the ‘enthusiasts’ nor the ‘old lights’ were correct in their assessment of it. The fact that the middle position of ‘new lights’ made him enemies on both sides sounded very much like our modern divisions and misunderstandings of all kinds. I also had no idea that this had much influence on why he was dismissed from his church at North Hampton.
Edwards’ concern for the Mohicans in the latter part of the book was an interesting window into his character. He argued strongly against the political figures who simply broke treaties with the Natives to take their land, and was so close in his relationships between their and his families, that his youngest son Jonathan, both spoke - and even thought, in the Mohican language.
It’s a tragic & curious contrast that Edwards owned African American slaves. However his son Jonathan became a fervent member of the abolitionist movement. The book’s conversation on this juxtaposition was very interesting.
Another interesting discussion was what Edward’s would have thought of the American revolution. Apparently most Edward’s scholars believe he would have remained a loyalist. It’s fascinating the change of political climate in this relatively brief period.
My favorite aspect of Edwards is his pious but rigorous theology. I also absolutely love his notes on Scripture & Blank Bible and all the wealth of notes that are pure gold. Having said that - I liked some of the theological discussions in the book and Edward’s theological growth over time. But I did think there could have been more emphasis on this, and on Edward’s scriptural & theological brilliance throughout the book.
Learning of his unfinished masterworks was interesting as well. It made me wonder just how much of these works he already has the ideas for, tucked away in his many volumes of ‘Miscellany’ notebooks.
Over all this was excellent! Highly recommended!
Top Pre-Modern Histories by Algorithm List
Throughout, I was amazed at the fragility of life in the 18th century. The pain & sorrow that almost every household had in losing family members in their prime of life was more or less normative. The sheer weight of loss in Edward’s life was enormous. The story of his daughter’s courting, caring for, and then dying together with her would be spouse was absolutely heart wrenching.
I also was amazed at the controversey surrounding the awakening, and Edward’s conviction that neither the ‘enthusiasts’ nor the ‘old lights’ were correct in their assessment of it. The fact that the middle position of ‘new lights’ made him enemies on both sides sounded very much like our modern divisions and misunderstandings of all kinds. I also had no idea that this had much influence on why he was dismissed from his church at North Hampton.
Edwards’ concern for the Mohicans in the latter part of the book was an interesting window into his character. He argued strongly against the political figures who simply broke treaties with the Natives to take their land, and was so close in his relationships between their and his families, that his youngest son Jonathan, both spoke - and even thought, in the Mohican language.
It’s a tragic & curious contrast that Edwards owned African American slaves. However his son Jonathan became a fervent member of the abolitionist movement. The book’s conversation on this juxtaposition was very interesting.
Another interesting discussion was what Edward’s would have thought of the American revolution. Apparently most Edward’s scholars believe he would have remained a loyalist. It’s fascinating the change of political climate in this relatively brief period.
My favorite aspect of Edwards is his pious but rigorous theology. I also absolutely love his notes on Scripture & Blank Bible and all the wealth of notes that are pure gold. Having said that - I liked some of the theological discussions in the book and Edward’s theological growth over time. But I did think there could have been more emphasis on this, and on Edward’s scriptural & theological brilliance throughout the book.
Learning of his unfinished masterworks was interesting as well. It made me wonder just how much of these works he already has the ideas for, tucked away in his many volumes of ‘Miscellany’ notebooks.
Over all this was excellent! Highly recommended!
Top Pre-Modern Histories by Algorithm List
June 21, 2021
Marsden provides a thorough biographical account of one America’s greatest theologian. Not only does he provide details about Edwards’s life, but he moves into detail about how the man’s theologian was formed by his culturally setting and how it informed those around him. Marsden also provides detailed accounts of the complexities of the Great Awakening and the complexities that followed this American experience. What I appreciate the most about this work by Marsden is that he does not ignore the failings of the theologian and even emphasizes some of the controversial issues that surrounded Edwards’s life.
December 13, 2025
It is not possible to overstate the importance of Edwards’ life and writing in both the history of America and the church as a whole. He was far from perfect yet a man of considerable intellect and insight into the glories of Christ. His influence is sure to continue for centuries to come. Kudos to George Marsden for his honest and rigorous explanation of some of Edwards’ most chewy philosophy. Very highly recommended!
This is my third reading and I’m sure it will not be the last.
This is my third reading and I’m sure it will not be the last.
March 27, 2023
Mammoth. Certainly beyond comprehensive. Well balanced and theologically conscious.
August 12, 2020
"Lord, help me to live for you like this man of God did in his time." That's the tasteful prayer that I finished the book with. This is a masterpiece in terms of Marsden's scholarship and narration ability as well as an utterly fascinating life. This book very clearly challenges the assumption of us having lives merely under the sun, and literally forces one to grapple with the reality of God. A reality that grasped Edwards' whole being and drove him to both aspire and to do mighty things for God.
This is probably the most inspirational biography I have ever read. Far from hagiography, Marsden presents the real historical Edwards, and that's exactly why it is so challenging and powerful. May God raise pious men such as this one and move once again upon our lands!
This is probably the most inspirational biography I have ever read. Far from hagiography, Marsden presents the real historical Edwards, and that's exactly why it is so challenging and powerful. May God raise pious men such as this one and move once again upon our lands!
September 1, 2020
Astounding. Easily, one of the top ten Christian biographies I’ve ever read. Marsden masterfully excels in both examining Jonathan Edwards’s theology and situating him in his eighteenth-century context, where he was both a “strict conservative” and “innovator.” Marsden’s biography is full of sympathy and understanding while devoid of the hagiography that often seeps into the genre.
May 7, 2012
This is probably my favorite biography!
December 9, 2024
"The larger the number is that private affection extends to, the more apt men are, through the narrowness of their sight, to mistake it for true virtue; because then the private system appears to have more of the image of the universal system."
August 29, 2012
It's a shame that most peoples' knowledge of Edwards begins and ends with "Sinners in the Hands of an Angry God." To be sure, that is part of his story, and an important one, but there is so much more. This is a truly excellent biography that brings to life a colonial (yuck!) Puritan (bleh!) pastor (eww!) theologian (huh?) and paints a picture that is charitable and fair without being hagiographic or boring (not in the least!) One cannot read this book and not be impressed by the immense theological vision of one of America's great minds and souls.
March 3, 2018
A shockingly timely book on multiple levels.
Edwards lived in one of the most important periods of theological history. Right when the best of the reformation was colliding with the modern world and, of course, early American history. Reading this book was deeply emotional for me, because reading it I saw so much overlap with my own past. Edwards spent many years in my fine home state of Connecticut, and he also had a lot of emotional/intellectual wrestling as a young man. (Though he also had some crazy relatives, which I can't say I have. Marsden says, "Jonathan Edwards is sometimes criticized for having too dim a view of human nature, but it might be helpful to be reminded that his grandmother was an incorrigible profligate, his great-aunt committed infanticide, and his great-uncle was an axe murderer").
Edwards had a very, very tender conscience and went through many resolutions to be a better or more intensely spiritual person, and he was afflicted (as all humans are) by "backslidings." There is a grain of truth to the idea that Puritan culture would shame anybody who walked out of line (see even the rehabilitation in Worldly Saints) and Edwards felt the pressure and got much of his work ethic from it. He also struggled deeply with the idea of original sin, an idea I have wrestled with myself, and his key breakthrough was when he simply accepted the doctrine in faith. He was something of a mystic, believing very insistently that we should not love this world too much, especially if our emotional attachment is more than our attachment to God.
If you are looking for the tar baby of churches making people unnecessarily wrestle with assurance of salvation, this is it; I feel like any discussion about assurance and so forth now has to walk on eggshells because of how badly our forefathers sometimes handled this. We all know the kinds of pious people who love Jesus, but get hung up on all sorts of stuff. Edwards, I am sorry to say, would not have been the best helpful preacher all the time.
We are currently catapulting in the other direction, and I do think that I would rather have Edwards questioning my salvation than some sort of stupid liberal preacher telling me it's all good. The things that depressed Edwards about his "undevout" congregation were often things that we should be depressed about, and though we may be tempted to laugh at Edwards writing to his children, telling them in illness to be careful about their soul, I don't think that we have a good reason to laugh. Do we all pray for the salvation of the young people in our church? Let's do that before we make fun of Jonathan Edwards for his Sinners in the Hands of an Angry God. After all, it's all real, pace the liberals. Still, Edward's hellfire sermon was criticized even at the time it was preached by fellow revivalists. Edwards' program in New England was, I think, one of the reasons that liberalism succeeded so well there.
Another fun feature of Edwards' life was the geekiness. Even as a teenager, he would be reading books all the time. At one time, his cousin was supposed to be his assistant and when his cousin refused to leave a game to get him a mug of cider or something along those lines; Jonathan even as a young man did not understand most boys, I think. (Though he had a very well-loved and well-educated family.)
This obtuseness is one reason Jonathan Edwards eventually was dismissed from the very church that had the first "great awakening." Edwards had very high standards for how much people should love God and how much people should be serious in conversation. I think he was right about some issues in the town, but it seems his rigorism pushed out people who might have stayed in. Providence is providence, but God does work through means and I think Edwards pushed people away from Jesus sometimes.
At any rate, Edwards got into all sorts of fights: at one time some young men got their hands on books about pregnancy and started having all sorts of lewd fun with it and Jonathan didn't want it (#metooers should cheer for Jonathan). So he made the mistake of announcing the issue at church and calling for certain families to stay afterwards! This and countless other disagreements with his extended family made things worse when Edwards tried to reverse the church's policy on membership and being accepted to the Lord's table: Edwards insisted that anyone who wanted to receive the Lord's Supper needed a credible profession of a religious experience. He was somewhat more moderate than others (he didn't require a laid-out program), but it did infuriate an already tense situation and he got the boot. Marsden's judgment is that Edwards, despite his graciousness and composure throughout the process, was too rigid, and that the townspeople were too petty; the rage with which they insist Edwards go is perhaps characteristic of all congregations. Pastors, take warning.
Thereafter, Edwards had to pastor in a town made up of both English settlers and Indians, which eventually exploded in the conflicts that became the French and Indian War. On the one hand, SJW's should beware of tarring Edwards: he saw a lot of the greed and exploitation that animated his own side; it is not surprising his descendants came to oppose slavery. On the other hand, Edwards' postmillennialism did not help at all. Edwards tended to see the Reformation and America very much as the dawn of a new age and it is here that Edwards looks the most ridiculous.
Granted, I really like the idea that more people will be saved by 17 to 1, but postmillennialism seems to have a bad habit of being wed to modernism. This led to Edwards being melodramatic about the awakenings in his town as though they were the harbingers of this new era; I think at one point someone observes that Isaiah said that salvation would come from the west and Edwards seized upon this as a prophecy of American revival. At any rate, this made me sad.
Still, I was kind of gut-punched when I realized that he wanted to do something of an encyclopedia showing all the typology in the Old and New Testament. Looking at other times, it is easy to see how they refract their own times through their own concerns, and certainly Edwards did this. Nonetheless, I am increasingly aware that this is what we are doing, what with chiasms and all. One of the best things about the modern world is the ability to be interested in other contexts' interests. Let's cultivate that and be especially slow in our exegesis; somehow, it does not date very well.
Edwards spent his last days as the president of Princeton; he hoped before his untimely death to publish some further works and this part of the book was, perhaps not surprisingly, my favorite. This brings me to what makes Edwards truly unique: Edwards has things that the Reformed don't have today, and he has things that Evangelicals don't have today. On the one hand, Edwards is definitely one of the first armchair theologians. He didn't get around much and he had very unrealistic expectations of how people would act (especially young men with sex drives). He also was a fierce intellect. He was reading Locke and Newton and saw well ahead of time that the scientific revolution could potentially lead in a materialist direction and endeavored to counter it by showing that more science means seeing more of God, a fascinating project, to say the least. He rightly predicted determinism and original sin would be absolutely vital battles (and we lost them) and attacked the smug nineteenth century fad of "virtue" that we all love to hate now. There is a LOT here that we need to read, and I think this seems like a genuine "road not tried" here.
Still, he is also Evangelical in a big way. He was a bit charismatic or, in more theological terms, an enthusiast. Though personally reserved and possibly a monotone preacher, he had a lot of what we might call "mystic" experiences, but unlike most mystics nowadays, he wanted everyone to have them. Edwards is a father of much Evangelical pietism. He also cared about the Gospel and was big into missions, editing the famous biography of David Brainerd. He did try to soften the understanding of revival, arguing in Religious Affections that you need to distinguish between genuine awakening and demonic, headstrong enthusiasm, but there's no question he would make Reformed people nervous today. John Piper is actually quite a legitimate heir to Edwards in his Desiring God. Though I don't think Edwards would preach like Piper, I actually think Piper is Edwards moderated by Lewis.
Edwards, in short, is the bee's knees, and we need to learn more about him both to avoid repeating his mistakes and to rethink the kinds of assumptions that have been made in our collective American past. It should also be clear that I think this biography is awesome; Marsden includes all sorts of fun anecdotes and is a true historian who looks at older times with sympathy but not as a hagiographer. I highly commend this book and all things related to this remarkable man.
Edwards lived in one of the most important periods of theological history. Right when the best of the reformation was colliding with the modern world and, of course, early American history. Reading this book was deeply emotional for me, because reading it I saw so much overlap with my own past. Edwards spent many years in my fine home state of Connecticut, and he also had a lot of emotional/intellectual wrestling as a young man. (Though he also had some crazy relatives, which I can't say I have. Marsden says, "Jonathan Edwards is sometimes criticized for having too dim a view of human nature, but it might be helpful to be reminded that his grandmother was an incorrigible profligate, his great-aunt committed infanticide, and his great-uncle was an axe murderer").
Edwards had a very, very tender conscience and went through many resolutions to be a better or more intensely spiritual person, and he was afflicted (as all humans are) by "backslidings." There is a grain of truth to the idea that Puritan culture would shame anybody who walked out of line (see even the rehabilitation in Worldly Saints) and Edwards felt the pressure and got much of his work ethic from it. He also struggled deeply with the idea of original sin, an idea I have wrestled with myself, and his key breakthrough was when he simply accepted the doctrine in faith. He was something of a mystic, believing very insistently that we should not love this world too much, especially if our emotional attachment is more than our attachment to God.
If you are looking for the tar baby of churches making people unnecessarily wrestle with assurance of salvation, this is it; I feel like any discussion about assurance and so forth now has to walk on eggshells because of how badly our forefathers sometimes handled this. We all know the kinds of pious people who love Jesus, but get hung up on all sorts of stuff. Edwards, I am sorry to say, would not have been the best helpful preacher all the time.
We are currently catapulting in the other direction, and I do think that I would rather have Edwards questioning my salvation than some sort of stupid liberal preacher telling me it's all good. The things that depressed Edwards about his "undevout" congregation were often things that we should be depressed about, and though we may be tempted to laugh at Edwards writing to his children, telling them in illness to be careful about their soul, I don't think that we have a good reason to laugh. Do we all pray for the salvation of the young people in our church? Let's do that before we make fun of Jonathan Edwards for his Sinners in the Hands of an Angry God. After all, it's all real, pace the liberals. Still, Edward's hellfire sermon was criticized even at the time it was preached by fellow revivalists. Edwards' program in New England was, I think, one of the reasons that liberalism succeeded so well there.
Another fun feature of Edwards' life was the geekiness. Even as a teenager, he would be reading books all the time. At one time, his cousin was supposed to be his assistant and when his cousin refused to leave a game to get him a mug of cider or something along those lines; Jonathan even as a young man did not understand most boys, I think. (Though he had a very well-loved and well-educated family.)
This obtuseness is one reason Jonathan Edwards eventually was dismissed from the very church that had the first "great awakening." Edwards had very high standards for how much people should love God and how much people should be serious in conversation. I think he was right about some issues in the town, but it seems his rigorism pushed out people who might have stayed in. Providence is providence, but God does work through means and I think Edwards pushed people away from Jesus sometimes.
At any rate, Edwards got into all sorts of fights: at one time some young men got their hands on books about pregnancy and started having all sorts of lewd fun with it and Jonathan didn't want it (#metooers should cheer for Jonathan). So he made the mistake of announcing the issue at church and calling for certain families to stay afterwards! This and countless other disagreements with his extended family made things worse when Edwards tried to reverse the church's policy on membership and being accepted to the Lord's table: Edwards insisted that anyone who wanted to receive the Lord's Supper needed a credible profession of a religious experience. He was somewhat more moderate than others (he didn't require a laid-out program), but it did infuriate an already tense situation and he got the boot. Marsden's judgment is that Edwards, despite his graciousness and composure throughout the process, was too rigid, and that the townspeople were too petty; the rage with which they insist Edwards go is perhaps characteristic of all congregations. Pastors, take warning.
Thereafter, Edwards had to pastor in a town made up of both English settlers and Indians, which eventually exploded in the conflicts that became the French and Indian War. On the one hand, SJW's should beware of tarring Edwards: he saw a lot of the greed and exploitation that animated his own side; it is not surprising his descendants came to oppose slavery. On the other hand, Edwards' postmillennialism did not help at all. Edwards tended to see the Reformation and America very much as the dawn of a new age and it is here that Edwards looks the most ridiculous.
Granted, I really like the idea that more people will be saved by 17 to 1, but postmillennialism seems to have a bad habit of being wed to modernism. This led to Edwards being melodramatic about the awakenings in his town as though they were the harbingers of this new era; I think at one point someone observes that Isaiah said that salvation would come from the west and Edwards seized upon this as a prophecy of American revival. At any rate, this made me sad.
Still, I was kind of gut-punched when I realized that he wanted to do something of an encyclopedia showing all the typology in the Old and New Testament. Looking at other times, it is easy to see how they refract their own times through their own concerns, and certainly Edwards did this. Nonetheless, I am increasingly aware that this is what we are doing, what with chiasms and all. One of the best things about the modern world is the ability to be interested in other contexts' interests. Let's cultivate that and be especially slow in our exegesis; somehow, it does not date very well.
Edwards spent his last days as the president of Princeton; he hoped before his untimely death to publish some further works and this part of the book was, perhaps not surprisingly, my favorite. This brings me to what makes Edwards truly unique: Edwards has things that the Reformed don't have today, and he has things that Evangelicals don't have today. On the one hand, Edwards is definitely one of the first armchair theologians. He didn't get around much and he had very unrealistic expectations of how people would act (especially young men with sex drives). He also was a fierce intellect. He was reading Locke and Newton and saw well ahead of time that the scientific revolution could potentially lead in a materialist direction and endeavored to counter it by showing that more science means seeing more of God, a fascinating project, to say the least. He rightly predicted determinism and original sin would be absolutely vital battles (and we lost them) and attacked the smug nineteenth century fad of "virtue" that we all love to hate now. There is a LOT here that we need to read, and I think this seems like a genuine "road not tried" here.
Still, he is also Evangelical in a big way. He was a bit charismatic or, in more theological terms, an enthusiast. Though personally reserved and possibly a monotone preacher, he had a lot of what we might call "mystic" experiences, but unlike most mystics nowadays, he wanted everyone to have them. Edwards is a father of much Evangelical pietism. He also cared about the Gospel and was big into missions, editing the famous biography of David Brainerd. He did try to soften the understanding of revival, arguing in Religious Affections that you need to distinguish between genuine awakening and demonic, headstrong enthusiasm, but there's no question he would make Reformed people nervous today. John Piper is actually quite a legitimate heir to Edwards in his Desiring God. Though I don't think Edwards would preach like Piper, I actually think Piper is Edwards moderated by Lewis.
Edwards, in short, is the bee's knees, and we need to learn more about him both to avoid repeating his mistakes and to rethink the kinds of assumptions that have been made in our collective American past. It should also be clear that I think this biography is awesome; Marsden includes all sorts of fun anecdotes and is a true historian who looks at older times with sympathy but not as a hagiographer. I highly commend this book and all things related to this remarkable man.
Read
August 23, 2025An excellent biography of a spiritual and intellectual giant who modeled quiet faithfulness and humble service.
Marsden's book is a masterfully-interwoven narrative of both the life and times of Jonathan Edwards; he not only describes the various events and developments of Edwards' life but illuminates the times and events that shaped him, especially in the chapters dedicated to Edwards' own writings. This book is an excellent first step in the study of Edwards' various masterworks, which is the purpose for which I myself read it.
Spiritually, Edwards' life is a challenge to live humbly and entrust our reputations to the sovereignty of God as we use the abilities and venues he has given us for his glory. I was greatly convicted by how Edwards handled the various controversies, conflicts, and charges he faced with humble faith in God and deferential patience toward others because he was aware of his own great sinfulness and salvation.
Marsden's book is a masterfully-interwoven narrative of both the life and times of Jonathan Edwards; he not only describes the various events and developments of Edwards' life but illuminates the times and events that shaped him, especially in the chapters dedicated to Edwards' own writings. This book is an excellent first step in the study of Edwards' various masterworks, which is the purpose for which I myself read it.
Spiritually, Edwards' life is a challenge to live humbly and entrust our reputations to the sovereignty of God as we use the abilities and venues he has given us for his glory. I was greatly convicted by how Edwards handled the various controversies, conflicts, and charges he faced with humble faith in God and deferential patience toward others because he was aware of his own great sinfulness and salvation.
November 22, 2025
A well-researched account by Marsden of the Life of Jonathan Edwards. Billeted as America's greatest theologian, it is helpful to remember that Edwards was never an "American", since he died even before the signing of the Declaration of Independence. It is in this colonial, pre-Independence context that Edwards preaches, pens, and plods through controversy after controversy.
Edward's years as a pastor in Northampton, followed by his time in Stockbridge as a missionary/evangelist among the Indians is sprinkled with heartache over taking unpopular stands, dealing with the death of his daughter Jerusha, and authoring some of the most weighty treatises on theology in the English language.
Though Congregational in denomination and thoroughly reformed in his doctrine (both of which I have sincere issue with), he did see revival , and he stood to champion its reality and effects. Edwards is a story of a man who attempted to center his life and ministry in the Word of God and lead others to a vibrant Christian walk with the Lord.
Edward's years as a pastor in Northampton, followed by his time in Stockbridge as a missionary/evangelist among the Indians is sprinkled with heartache over taking unpopular stands, dealing with the death of his daughter Jerusha, and authoring some of the most weighty treatises on theology in the English language.
Though Congregational in denomination and thoroughly reformed in his doctrine (both of which I have sincere issue with), he did see revival , and he stood to champion its reality and effects. Edwards is a story of a man who attempted to center his life and ministry in the Word of God and lead others to a vibrant Christian walk with the Lord.
December 26, 2019
There is much to glean from reading the life of such a towering figure in the history of Christianity. I found my mind being stimulated and my heart being warmed by this rich account of Jonathan Edwards. Marsden presented a man who lived his life always enthralled with the holiness and glory of God, and saw the sweetness and loveliness of God in all things. This will probably prove to be very influential in my own spiritual life as I felt inspired and challenged in every chapter. Overall this was an exciting and very edifying read for me--probably my favorite book of the last couple years. One thing I wish Marsden would have spent more time on was Edwards and slavery. I only remember about 5 pages being devoted to specifically navigating this issue, but for a man who is remembered as a saint according to the highest spiritual standards and yet owned at least one slave--maybe two or three--I think it deserves more attention than was given in this work.
August 14, 2023
I appreciated Marsden’s approach to the life of Jonathan Edwards and that he didn’t shy away completely from some of the more controversial parts of Edwards’ life. It gave me a better perspective of the theological perspective which Edwards approached life. As someone who has heard about Edwards in various contexts, but never read beyond parts of “Sinners in the Hands of an Angry God”, it was interesting to see who he was beyond that sermon. Marsden seemed to have researched well, attempted to be unbiased, and to tell the story as well as possible using Edwards’ own words as well as those of his contemporaries. I appreciated that Marsden also tried to make it clear when a contemporary author was seemingly biased for or against Edwards.
Over all a good book and I would recommend reading it if you are interested in learning more about Edward’s life.
Over all a good book and I would recommend reading it if you are interested in learning more about Edward’s life.
November 15, 2021
Interesting and comprehensive biography of one of the must significant and influential preachers in United States history. Straddling the transition from Puritan mindset to Enlightenment influences, leading up to the American revolution, Jonathan sought to establish a foundation of Biblical doctrine for the Church in the United States. Although sometimes controversial, his beliefs were sincere, and it seemed he tried to stick close to the literal Bible in his studies.
March 19, 2017
Marsden deserves the accolades and praise surrounding this work. This book has made Edwards more accessible in almost every area without watering him down. I found myself reading it like it was good fiction at times. He frames the events of Edwards life in ways that shed valuable light into his works. He addresses his weaknesses in a way that causes the modern to be introspective. I cannot recommend a biography more highly. I look forward to diving into primary source material from Edwards with far greater clarity. This is a must read on America's greatest theologian.
February 17, 2018
A masterpiece. Marsden accurately depicts Edwards, with his imperfections, and his breathtaking faithfulness. Truly inspiring.
October 4, 2019
It is only fitting that I should finish this biography of Jonathan Edwards on the day JECA celebrates his birthday.
Marsden writes clearly and engagingly. This biography is strangely compelling even though Edwards' life was rather ordinary in many ways. Marsden masterfully places Edwards in his time, carefully explaining the differences of colonial thinking and our current age. This was especially helpful in understanding Edwards' owning slaves, as well as the tensions arising from the Seven Years War. The biography also summarizes Jonathan Edwards' most important written works, fitting them into the theological discussions that Edwards engaged.
Marsden writes clearly and engagingly. This biography is strangely compelling even though Edwards' life was rather ordinary in many ways. Marsden masterfully places Edwards in his time, carefully explaining the differences of colonial thinking and our current age. This was especially helpful in understanding Edwards' owning slaves, as well as the tensions arising from the Seven Years War. The biography also summarizes Jonathan Edwards' most important written works, fitting them into the theological discussions that Edwards engaged.
January 12, 2020
Unbelievably good.
October 22, 2021
Magisterial. Biography done superbly well. Even as admittedly stodgy, Reformed Anglican type, I find Edwards so edifying not just spiritually but intellectually. I can think of few people who really managed to come up with a consistent philosophy that straddled the Medieval and Modern worlds. Edwards did just that and more.
August 4, 2021
This is an amazing, expansive biography of an amazing, expansive man.
April 23, 2023
Faithfulness. This was my concluding thought as I finished up this biography. Jonathan Edwards life was that of a man who committed his ways to God in the daily and mundane. He saw Christ as glorious, beautiful and a worthy object for his affections. His is a life worth studying and emulating. I’m looking forward to reading some of his sermons and other works now that I know his story.
At times, the biography felt tedious with the many names and slow story progression at points, but in the end, I definitely appreciated that his life was not always exciting and novel. He simply lived consistently and stayed true to what he believed.
At times, the biography felt tedious with the many names and slow story progression at points, but in the end, I definitely appreciated that his life was not always exciting and novel. He simply lived consistently and stayed true to what he believed.
May 5, 2012
“Timothy Edwards, following Puritan precedents, emphasized three principal steps toward true conversion. First was ‘conviction’ or ‘an awakening sense of a person’s sad estate with reference to eternity.’…
…An ‘awakening’ was no guarantee of salvation….Normally, following the first enthusiasm of their awakening, they would experience a backsliding into sin that would lead them to realize the terribleness of their sins and that God would be entirely just in condemning them to hell. Sometimes this stage was described as involving a sense of ‘terror.’…Potential converts not only had to recognize their guilt deserving eternal flames, but be ‘truly humbled’ by a total sense of their unworthiness.
Only then was one sufficiently prepared to reach the third step–if God graciously granted it–of receiving God’s regenerating ‘light,’ or a ‘new spirit created in them,’ so that they truly repented and sin would no longer reign in them, but rather they would be guided by the Holy Spirit ‘dwelling in them’ and they would receive the gift of faith in Christ alone as their hope of salvation and would experience a ‘glorious change’ to a life dedicated to serving God.” (p 26-28)
In today’s evangelical culture where we are quick to accept everyone’s ‘profession of faith’ without question, I think it is good to look back to the Puritans and to gain some wisdom and perspective from them. 1 John and James talks about the need to see fruit in a believer’s life, that a believer should be characterized by certain things:
“[3] By this we know that we have come to know Him, if we keep His commandments. [4] The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him; [5] but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: [6] the one who says he abides in Him ought himself to walk in the same manner as He walked.” (1 John 2:3-6, NASB)
The Puritans understood the need to see that fruit in a believer’s life; to look at a person’s life for the confirmation of their “profession of faith.” Marsden does a great job of writing the book in a very easy to understand and easy to read narrative that explains the landscape of the times that Edwards lived and the driving forces behind his life and faith. If for no other reason than the fact that Jonathan Edwards was and continues to have a large influence in our nation and in the Church in the United States, I highly recommend that everyone reads this book.
…An ‘awakening’ was no guarantee of salvation….Normally, following the first enthusiasm of their awakening, they would experience a backsliding into sin that would lead them to realize the terribleness of their sins and that God would be entirely just in condemning them to hell. Sometimes this stage was described as involving a sense of ‘terror.’…Potential converts not only had to recognize their guilt deserving eternal flames, but be ‘truly humbled’ by a total sense of their unworthiness.
Only then was one sufficiently prepared to reach the third step–if God graciously granted it–of receiving God’s regenerating ‘light,’ or a ‘new spirit created in them,’ so that they truly repented and sin would no longer reign in them, but rather they would be guided by the Holy Spirit ‘dwelling in them’ and they would receive the gift of faith in Christ alone as their hope of salvation and would experience a ‘glorious change’ to a life dedicated to serving God.” (p 26-28)
In today’s evangelical culture where we are quick to accept everyone’s ‘profession of faith’ without question, I think it is good to look back to the Puritans and to gain some wisdom and perspective from them. 1 John and James talks about the need to see fruit in a believer’s life, that a believer should be characterized by certain things:
“[3] By this we know that we have come to know Him, if we keep His commandments. [4] The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him; [5] but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: [6] the one who says he abides in Him ought himself to walk in the same manner as He walked.” (1 John 2:3-6, NASB)
The Puritans understood the need to see that fruit in a believer’s life; to look at a person’s life for the confirmation of their “profession of faith.” Marsden does a great job of writing the book in a very easy to understand and easy to read narrative that explains the landscape of the times that Edwards lived and the driving forces behind his life and faith. If for no other reason than the fact that Jonathan Edwards was and continues to have a large influence in our nation and in the Church in the United States, I highly recommend that everyone reads this book.
Read
February 3, 2021**Wrote this review at 2 in the morning for a graduate history class, take it with a grain of salt**
Marsden’s ‘Jonathan Edwards: A Life’ is a difficult book to grapple with. This is partially due to the nature of its subject matter – dare I say no book on an 18th century theologian is ever destined to be inherently accessible to a lay reader. That said, even to someone with no background in the topics it discussed, Marsden still provides much to mull over.
Despite the large amount of work written on Edwards, Marsden justifies his writing of this book on 2 grounds. Firstly, he highlights the need to integrate a large amount of new primary source material on Edwards, his previously near-illegible hand-written documents now digitised and dated. Secondly, he emphasises how no recent critical biography of Edwards exists, the last comprehensive one published in 1940. Given that this book was eminently readable, and that it has been cited over 600 times since it was published in 2003, clearly he was justified in taking that stance.
That said, for me this still raises some questions. Even if there is new primary documents which can be utilised, would someone from a previous era well-versed in Edwards have their understanding of him meaningfully changed by this book? That can be read as a general observation on how historians seemingly no longer aim to produce epoch-defining works, but merely to further historiographical debate. But specifically to this book, one thing that struck me was how unilluminating these new primary sources actually were. Marsden entices us with the existence of Edward’s private spiritual diary that he used for several years in his early career – “almost the only sources from his entire career that provide a direct window into Edwards’ interior life” (50). But then his ‘Copernican’ revolution, in overcoming his years of Enlightenment-infused doubts about the core of Calvinist teachings, receives no actual explanation from Marsden or that diary, bar stating its existence. Likewise, his later 3 years of spiritual depression, is simply noted with no explanation. That isn’t necessarily to fault Marsden, if sources don’t exist there isn’t much you can do. But he could have potentially made lateral comparisons to other Calvinist thinkers at that time who had the same doubts and what they did to get over them. Or at least, don’t big up your new sources when they seem to offer very little.
In addition, in the introduction Marsden states, “In writing a life of Edwards I am not attempting a theological work nor even an essentially intellectual biography…my focus is primarily on understanding Edwards as a person, a public figure, and a thinker in his own time and place” (6). But it is an open question whether he succeeds in doing so. The book feels woefully incomplete by some of its absences. To someone with no prior acquaintance with Edwards, the lack of greater detail on his intellectual work is disappointing. I know from the Wikipedia page that ‘Sinners in the Hands of an Angry God’ is his most famous work, but from its treatment in Chapter 13 you’d be somewhat confused as to why, it being one of his sermons among many. Likewise, one gets a good impression of the international nature and strength of the Great Awakening, but not as much on Edward’s relative importance within it – when it was mentioned that Whitfield preached to an audience of 20,000 in Boston (the largest audience ever in the colonies at that time), I did wonder why this book wasn’t instead written about him, given he strikes me as a far more impressive figure. Similarly, the conclusion was fairly short for a 600+ page book, rather than being a distraction from his life story (as Marsden seems to think, and thus shies away from), a more explicit treatment of his legacy would have done much to actually illuminate details on his life and help the reader understand them.
One strength of the book is how successfully Marsden is able to place Edwards and his work into its historical context. At the start of the book he states, "if there is an emphasis that appears difficult, or harsh, or overstated in Edwards, often the reader can better appreciate his perspective by asking the question: 'How would this issue look if it really were the case that bliss or punishment for a literal eternity was at stake?’'” (5). Likewise, he later on emphasises the unstable position of New England and the Protestant faith more generally in the geopolitical context of the time, and the ever-present threat of death in a high-mortality society. Or the memorable section in Chapter 9, where instead of explaining the revival in Northampton purely as a result of Edward’s preaching, Marsden illustrates how demographic changes (large families with no more free land to distribute, meant the young couldn’t leave home and delayed marriage, onset of a proto-capitalist economy) made it a fertile ground for religious renewal.
That said, I am unconvinced by much of this contextualisation. These factors can’t be seen to explain Edward’s actions and beliefs, for they aren’t able to explain them for others. For example, if a constant fear of death and eternal hell made Edwards so devout, how come none of his peers liked him, and that “Yale had perennial problems with drinking and rowdiness” (102)? They were no less part of the Puritan elite than Edwards was. Likewise, stuff like where he says he feels so ‘‘much more sprightly and healthy, both in body and mind, for my self-denial in eating, drinking, and sleeping” (53) was clearly not normal even then, given how half the people he comes into contact with draw attention to how emaciated he looked.
So in his conclusion Marsden warns that "there is a danger for us who are so shaped by historical consciousness to dismiss every authority from the past once we have understood the peculiarities of the historical, personal, or theoretical factors that shaped its outlook" (502), but that is exactly what he himself is doing! He uses excessive contextualisation to drive us away from the obvious conclusion – that Edwards was a tragic figure, with abusive parents, severe depression, who drove his congregants to suicide, and had his natural talents clearly hamstrung by his vain attempts to square Enlightenment beliefs with a rigid Calvinist theology that later generations rightfully discarded.
Marsden’s ‘Jonathan Edwards: A Life’ is a difficult book to grapple with. This is partially due to the nature of its subject matter – dare I say no book on an 18th century theologian is ever destined to be inherently accessible to a lay reader. That said, even to someone with no background in the topics it discussed, Marsden still provides much to mull over.
Despite the large amount of work written on Edwards, Marsden justifies his writing of this book on 2 grounds. Firstly, he highlights the need to integrate a large amount of new primary source material on Edwards, his previously near-illegible hand-written documents now digitised and dated. Secondly, he emphasises how no recent critical biography of Edwards exists, the last comprehensive one published in 1940. Given that this book was eminently readable, and that it has been cited over 600 times since it was published in 2003, clearly he was justified in taking that stance.
That said, for me this still raises some questions. Even if there is new primary documents which can be utilised, would someone from a previous era well-versed in Edwards have their understanding of him meaningfully changed by this book? That can be read as a general observation on how historians seemingly no longer aim to produce epoch-defining works, but merely to further historiographical debate. But specifically to this book, one thing that struck me was how unilluminating these new primary sources actually were. Marsden entices us with the existence of Edward’s private spiritual diary that he used for several years in his early career – “almost the only sources from his entire career that provide a direct window into Edwards’ interior life” (50). But then his ‘Copernican’ revolution, in overcoming his years of Enlightenment-infused doubts about the core of Calvinist teachings, receives no actual explanation from Marsden or that diary, bar stating its existence. Likewise, his later 3 years of spiritual depression, is simply noted with no explanation. That isn’t necessarily to fault Marsden, if sources don’t exist there isn’t much you can do. But he could have potentially made lateral comparisons to other Calvinist thinkers at that time who had the same doubts and what they did to get over them. Or at least, don’t big up your new sources when they seem to offer very little.
In addition, in the introduction Marsden states, “In writing a life of Edwards I am not attempting a theological work nor even an essentially intellectual biography…my focus is primarily on understanding Edwards as a person, a public figure, and a thinker in his own time and place” (6). But it is an open question whether he succeeds in doing so. The book feels woefully incomplete by some of its absences. To someone with no prior acquaintance with Edwards, the lack of greater detail on his intellectual work is disappointing. I know from the Wikipedia page that ‘Sinners in the Hands of an Angry God’ is his most famous work, but from its treatment in Chapter 13 you’d be somewhat confused as to why, it being one of his sermons among many. Likewise, one gets a good impression of the international nature and strength of the Great Awakening, but not as much on Edward’s relative importance within it – when it was mentioned that Whitfield preached to an audience of 20,000 in Boston (the largest audience ever in the colonies at that time), I did wonder why this book wasn’t instead written about him, given he strikes me as a far more impressive figure. Similarly, the conclusion was fairly short for a 600+ page book, rather than being a distraction from his life story (as Marsden seems to think, and thus shies away from), a more explicit treatment of his legacy would have done much to actually illuminate details on his life and help the reader understand them.
One strength of the book is how successfully Marsden is able to place Edwards and his work into its historical context. At the start of the book he states, "if there is an emphasis that appears difficult, or harsh, or overstated in Edwards, often the reader can better appreciate his perspective by asking the question: 'How would this issue look if it really were the case that bliss or punishment for a literal eternity was at stake?’'” (5). Likewise, he later on emphasises the unstable position of New England and the Protestant faith more generally in the geopolitical context of the time, and the ever-present threat of death in a high-mortality society. Or the memorable section in Chapter 9, where instead of explaining the revival in Northampton purely as a result of Edward’s preaching, Marsden illustrates how demographic changes (large families with no more free land to distribute, meant the young couldn’t leave home and delayed marriage, onset of a proto-capitalist economy) made it a fertile ground for religious renewal.
That said, I am unconvinced by much of this contextualisation. These factors can’t be seen to explain Edward’s actions and beliefs, for they aren’t able to explain them for others. For example, if a constant fear of death and eternal hell made Edwards so devout, how come none of his peers liked him, and that “Yale had perennial problems with drinking and rowdiness” (102)? They were no less part of the Puritan elite than Edwards was. Likewise, stuff like where he says he feels so ‘‘much more sprightly and healthy, both in body and mind, for my self-denial in eating, drinking, and sleeping” (53) was clearly not normal even then, given how half the people he comes into contact with draw attention to how emaciated he looked.
So in his conclusion Marsden warns that "there is a danger for us who are so shaped by historical consciousness to dismiss every authority from the past once we have understood the peculiarities of the historical, personal, or theoretical factors that shaped its outlook" (502), but that is exactly what he himself is doing! He uses excessive contextualisation to drive us away from the obvious conclusion – that Edwards was a tragic figure, with abusive parents, severe depression, who drove his congregants to suicide, and had his natural talents clearly hamstrung by his vain attempts to square Enlightenment beliefs with a rigid Calvinist theology that later generations rightfully discarded.
December 3, 2010
This is a brilliant biography. Marsden does an excellent job in offering a balanced perspective on Edwards. If people have heard of Edwards at all, most think of him as merely a long-dead hell-fire-and-brimstone preacher due to Sinners in the Hands of an Angry God. Having studied a bit more church history, I knew him as one of the most important American theologians and philosophers in history. Reading this biography has given me a deeper appreciation for Edwards. Though I am not a Calvinist, as Edwards and probably most who read this book (perhaps a false assumption?), I still admire his faith, love of Christ and impact. I recommend this to any who want to learn more about Edwards. I believe this book will make you think, as you read about Edwards' theology, as well as encourage you in your faith, as you read his life.
Displaying 1 - 30 of 217 reviews