Some Early Writings Of Jonathan Edwards A D 1714 1726

This volume argues that the notion of “affections” discussed by Jonathan Edwards (and Christian theologians before him) means something very different from what contemporary English speakers now call “emotions.” and that Edwards's notions of affections came almost entirely from traditional Christian theology in general and the Reformed tradition in particular. Ryan J. Martin demonstrates that Christian theologians for centuries emphasized affection for God, associated affections with the will, and distinguished affections from passions; generally explaining affections and passions to be inclinations and aversions of the soul. This was Edwards's own view, and he held it throughout his entire ministry. Martin further argues that Edwards's view came not as a result of his reading of John Locke, or the pressures of the Great Awakening (as many Edwardsean scholars argue), but from his own biblical interpretation and theological education. By analysing patristic, medieval and post-medieval thought and the journey of Edwards's psychology, Martin shows how, on their own terms, pre-modern Christians historically defined and described human psychology.

The problems of moral philosophy were a central preoccupation of literate people in eighteenth-century America and Britain. It is not surprising, then, that Jonathan Edwards was drawn into a colloquy with some of the major ethicists of the age. Moral philosophy in this era was so all-encompassing in its claims that it encroached seriously on traditional religion. In response, Edwards presented a detailed analysis and criticism of secular moral philosophy in order to demonstrate its inadequacy, and he formulated a system that he believed was demonstrably superior to the existing secular systems. In this comprehensive study, Norman Fiering skillfully integrates Edwards's work on ethics into seventeenth- and eighteenth-century British and Continental philosophy and isolates Edwards's particular contributions to the ethical thought of his time. In addition, Fiering traces the chronological development of Edwards's thought, showing the relationship between his wide reading and his writing.

This compilation of reader response to Jonathan Edwards, spanning 276 years, includes a reprint of two earlier works ? Jonathan Edwards: A Reference Guide (1981) and Jonathan Edwards: An Annotated Bibliography (1994) ? and the publication of a third, a gathering of commentary from 1994 to 2005. Nearly 140 essays have been added to the first and second works, while the last new gathering ? which includes a celebration of the tercentenary of Edwards??'s birth ? adds another 700 to the whole. The text preserves the pattern of arranging items alphabetically within a given year and of recording cross-references. Essays in a collection are annotated serially rather than alphabetically. Each of the three sections is self-contained with an introduction and annotated bibliography of its own. Adding to the immense value of this work to Edwards scholars are the chronology of Edwards??'s works, listed by date and by short and long title, which precedes the entire work, and the three comprehensive indexes ? of authors and titles, of subjects, and additions to the previous volumes.

Since its founding four hundred years ago, New England has been a vital source of nature writing. Maybe it’s the diversity of landscapes huddled so close together or the marriage of nature and culture in a relatively small, six-state region. Maybe it’s the regenerative powers of the ecosystem in a place of repeated exploitations. Or maybe we have simply been thinking about our relationship with the natural world longer than everyone. If all successive nature writing is a footnote to Henry David Thoreau, then New England has a strong claim to being the birthplace of the genre. But there are, as the sixty entries in this anthology demonstrate, many other regional voices that extol the wonders and beauty of the outdoors, explore local ecology, and call for environmental sustainability. Between these covers, Noah Webster calls for our stewardship of nature and Lydia Sigourney finds sublime pleasure in it. Jonathan Edwards and Helen Keller both find miracles, while Samuel Peters and Mark Twain find humor. Author Nathaniel Hawthorne discovers a place to hide his metaphors, while the enslaved James Mars discovers an actual hiding place. Through it all is the apprehension of a profound and lasting splendor, “the glory of physical nature,” as W.E.B. Dubois calls it, something beyond our everyday concerns and yet tied so closely to our daily lives that we cannot escape it. Nature writing cultivates our sense of beauty, inflaming curiosity and the passion to explore. It opens us to deep, primal experiences that enrich life. Anyone wanting to understand our relationship with the world must start here.