Jonathan Edwards: An Introduction to His Thought. By Oliver D. Crisp and Kyle C. Strobel. Grand Rapids, MI: Eerdmans, 2018. 232 pp. Paper, $21.42.
Oliver Crisp is a professor at Fuller Theological Seminary, and Kyle Strobel is a professor at Talbot School of Theology. Both are clearly experts on the topic of this book. It is called an “introduction” to Jonathan Edwards. However, this book is more advanced than the title suggests. It is not an easy read, as it combines both theology and philosophy.
Jonathan Edwards is considered by many to be one of the leading theological minds that America has ever produced. He lived in the 18th century and died before the Revolutionary War. He was also a leader of the First Great Awakening.
Edwards is considered a hero by most Reformed theologians. I was hoping that the book would discuss his views of soteriology. However, the book does not discuss his view of Biblical passages, and there are no examples of his exegesis.
The authors point out that Edwards was a thinker who engaged with “cutting-edge early modern philosophy” (p. 11). They add that he was an original thinker as a result. He had a high view of the Scriptures but also had a strong interest in spiritual experience (p. 12). When it came to the Scriptures, he felt that it is full of types and antitypes. It also contains numerous “signs” that are complex and can only be ascertained by immersing oneself in the text for years (p. 26).
It is clear that Edwards had a high intellect. At age 12, he entered what would become Yale College. Partly because of his abilities, he was arrogant and aloof (p. 18). He was also critical of others and was known to delight in their misfortunes (p. 28). Not surprisingly, then, he often saw himself as better than others and had a sense of self-righteousness. To his credit, he saw how sinful this attitude was (p. 29).
Even though Crisp and Strobel maintain Edwards had a high view of the Scriptures, they point out that he also believed revelation could be found in other academic disciplines, such as philosophy. He was constantly studying the latest discoveries in other sciences to help understand the Scriptures (p. 27).
When the book turns to the theology and philosophy of Edwards, readers who are not immersed in philosophical thought will find the reading difficult. Some of the titles of the chapters will bear this out. Chapter three is titled “God and Idealism.” The sixth chapter is titled “Salvation as Participation.” Chapter seven is called “Becoming Beautiful.”
A few sentences from chapter six will give the reader an idea of the philosophical flavor of the thought of Edwards. Speaking of spiritual salvation, he says:
Sharing in the life of the Son, and seeing Him by faith in the illuminating presence of the Spirit, affectionately draws the believer away from selfishness to long for God in His beauty. In short, the creature now knows that he or she is called to be beautiful as Christ has revealed His beauty within His person and work. This beauty is the moral reality of life in Christ, who has revealed in Himself the deep wisdom of God and offered His people a participation of beauty itself. (p. 169)
The book points out that Edwards had some ideas that would be considered radical by many conservative Reformed theologians today. His writings can be used to support occasionalism, continuous creationism, and panentheism (pp. 94-101). Crisp and Strobel say that Edwards’s emphasis on the sovereignty of God would lead one to conclude that he felt God was responsible for sin (p. 120).
I do not recommend this book for anybody who is looking to see how a well-known Reformed thinker interpreted certain Scriptures or for those who are not accustomed to philosophical language. However, for those who are interested in how philosophy and reason can be used to arrive at theological conclusions, this book has value. Of course, anyone who desires a more advanced study of the man who impacted both Puritan and Reformed thought will find in this book information not found in standard works on Edwards.
Kenneth W. Yates
Editor
Journal of the Grace Evangelical Society
