This month Eerdmans is releasing a landmark volume in Edwards studies: The Jonathan Edwards Encyclopedia. This book is edited by the Jonathan Edwards Center luminaries Harry S. Stout, Kenneth P. Minkema, and Adriaan C. Neele, and it makes a substantial contribution to the field by helping those interested in Edwards to get acquainted with various aspects of his life, thought, and context.
It was a privilege for me to be able to contribute three essays to this work, all related to Edwards’s biblical interpretation: “Hermeneutics,” “Inspiration,” and “Scripture.” These form a very small piece of a much larger volume that deserves the attention of Edwards experts and students.
Here’s what other scholars are saying about the volume:
I’m pleased to announce that The Biblical Accommodation Debate in Germany: Interpretation and the Enlightenment will be published by Palgrave Macmillan. Since the days of the Enlightenment, one of the most significant aspects of interpreting the Bible has been the question of how God accommodated his revelation to humanity. Since God is infinite and humans are finite, God had to somehow communicate with his creatures in a way they could understand. Ever since the time of Augustine, accommodation has been a crucial doctrine for interpreters of the Bible who also seek to understand the Bible’s authority, and it remains so today. However, the contemporary discussion of the doctrine is hampered by an ignorance of its history and how a seventy-five-year debate reshaped accommodation for the modern era. My book aims to redress this misunderstanding.
In this book I set out to fill a lacuna in the history of biblical interpretation. To date, there is no work on the doctrine of accommodation during the Enlightenment. Given that eighteenth-century Germany witnessed the greatest concentrated discussion of accommodation, all in the context of historical criticism, this void in the history of biblical interpretation is quite unfortunate. My book meets this need by examining the accommodation debate of 1761–1835 in conjunction with the German Enlightenment and the rise of historical criticism.
Have you ever wanted to know what people really think of you? What are they saying when you leave the room? What words are whispered when they think no one is listening? Well, if you are Paul, here is your chance.
Patrick Gray provides us with an interesting take on an important issue. Paul as a Problem in History and Culture (Baker Academic, 2016; source: publisher) reads like a behind-the-scenes look at everyone who ever said something bad about Paul. The work is a thorough analysis of the who’s who of Paul’s critics.
In my review of Mark Noll’s book, In the Beginning Was the Word: The Bible in American Public Life, 1492–1783, I described Noll’s discussion of how American colonists transformed the sola scriptura principle of “the Bible supreme” into “the Bible only.” That story recounts some negative consequences of such a shift and also raises certain theological questions beyond the purview of Noll’s book. In Reformed Catholicity: The Promise of Retrieval for Theology and Biblical Interpretation (Baker Academic, 2015), Michael Allen and Scott Swain make a similar observation about Protestants, but they look at it from the viewpoint of theologians, pointing to dangers with sola scripture from a Reformed point of view and addressing some of the very theological issues raised in Noll’s book (though not interacting with his work directly).
What exactly do they mean by the term catholicity? They explain that they understand catholicity not in the narrower sense of Roman Catholic but in the early-church sense of the church catholic, or the church universal. As J. Todd Billings describes in his afterword to the book, this approach to theology is catholic in the sense that “it gives a Trinitarian (Nicene) account that holds to the cosmic centrality of Jesus Christ as the mediator between Creator and creation (Chalcedonian)” (152). Those who appreciate the discipline of church history can likewise appreciate their desire to root their modern theological program in the theology of the ancient church councils.
Johann Georg Hamann
I have never been big on time travel movies. Don’t get me wrong, the thought of time travel is intriguing. But the convoluted nature of some of these films makes it hard to get past the many inconsistencies. I am more than willing to adhere to the film’s understanding of time, but when the storyline breaks its own rules, that’s when I bail ship (now I’m the one being inconsistent, but I did not mind About Time).
Theologians and theoreticians attempts at understanding time is nothing new and will surely continue in the future. One can turn to Augustine’s thoughts on the matter in the Confessions, or more modern discussions of A Theory and B Theory. Into this mix, I would like to throw in Hamann’s reflections on time.
Augustine is a common source for any discussion of the Trinity. It helps that he wrote a book called On the Trinity. For good or bad, the consensus understands Augustine as a pivotal figure in early Trinitarianism, especially in a post-Nicene context.
The Donatist controversy is not discussed at quite the same level as Augustine and the Trinity, but is a common area of Augustine studies. Geoffrey G. Willis wrote on the issue, and the matter is addressed in any of the standard biographies. What we do not see often is a study that combines the two.
Adam Ployd’s Augustine, Trinity, and the Church (Oxford, 2015; source: publisher) falls in line with works on the relationship between the Trinity and the church. Examples of such studies are Miroslav Volf, After Our Likeness: The Church as the Image of the Trinity and Jürgen Moltmann, The Trinity and the Kingdom. Ployd’s study is not a progression of Volf or Moltmann, for to do so would be anachronistic. Rather, Ployd takes a look at Augustine within his post-Nicene context.
Credo Magazine has released its March 2016 issue, titled Preach the Word: Preachers Who Changed the World. This issue discusses the preaching of Saint Augustine, Charles Haddon Spurgeon, and D. Martyn Lloyd-Jones, and it also features my article, “Jonathan Edwards: A Faithful Proclaimer of God’s Word.” Here’s a brief excerpt:
Dangling like a spider over tongues of fire. Standing before floodgates holding back furious waters. Targeted with an arrow waiting to be drunk with your blood. These images of the sinner’s condition have both captivated and horrified listeners and readers ever since Jonathan Edwards (1703–1758) preached his sermon “Sinners in the Hands of an Angry God” in the hot summer of 1741. Those who heard him give this sermon in Enfield, Connecticut, on July 8 of that year became so terrified that they screamed out in the middle of it, “Oh, I am going to Hell,” and “What shall I do to be Sav[e]d?” Their shrieking forced Edwards to stop preaching so he and the other pastors present could minister to the congregation.
While perhaps the most dramatic response to one of his sermons that Edwards ever encountered, this event was just one in a long preaching ministry stretching from 1720 to 1758. Edwards would eventually be remembered more for his contributions to theology, yet his preaching played an important role in promoting revival in his congregation and throughout New England.
Read the whole thing here.
Whenever people mention the Salem Witch Trials, they tend to vilify anyone even remotely connected with them. Whenever people mention Cotton Mather, they tend to associate him with the Salem Witch Trials and summarily dismiss him. In reality, life is far more complex than either of these broad-brush strokes of the past suggest, and one of the great benefits of the historical discipline is that it helps us appreciate that complexity—it helps us understand.
In The First American Evangelical: A Short Life of Cotton Mather (Eerdmans, 2015), Rick Kennedy helps us understand Cotton Mather and taste the complexity of his life and world. For starters, Cotton Mather played a far lesser role in the Salem Witch Trials than is commonly assumed—while he preached one of the execution sermons, he never attended the trials and actually recommended a more hands-on, reparative approach to those charged with being witches. He was certainly more moderate than has been suggested.
Beyond this event, Mather’s life was filled with a fair bit of drama. Here we find a man who experienced tremendous loss. He buried two wives and thirteen of his fifteen children. He also was thwarted more than once from his ambition to become president of Harvard. And he failed to secure a publisher for what became his largest work, his Biblia Americana, a compendium of notes on the Bible (though this book is now seeing the light of publication). Despite these disappointments, Kennedy paints a portrait of a joyful, generous man who gave himself to loving people and to learning as much as he could. Kennedy thinks it is best to “embrace” Mather (xiii), and though he could bring out more of Mather’s foibles, Kennedy’s book is a delightful way to get to know the man Cotton Mather.
Edwards the Exegete represents a crowning achievement of a dozen years of studying Jonathan Edwards. Doug Sweeney, who was my doctoral advisor at Trinity Evangelical Divinity School and who runs a helpful blog on Edwards, has done Edwards scholars and followers a tremendous service in this volume, pulling back the curtain on a foundational aspect of Edwards’ life and thought that has generally been ignored. As Sweeney puts it succinctly, “We fail to comprehend Edwards’ life, thought, and ministry when viewing them apart from his biblical exegesis” (ix).
This monograph offers readers the first synthesis of Edwards’ exegesis across his entire corpus. Other volumes have explored aspects of Edwards’ corpus—particularly Stephen Stein’s fine introductions to Edwards’ biblical manuscripts printed in Yale University Press’s Works of Jonathan Edwards—or examined Edwards’ approach to particular parts of the canon. But Sweeney offers a truly groundbreaking study in analyzing the whole, based on a remarkable mastery of the primary and secondary literature on Edwards and his world, visible in the length and detail of the book’s notes.
As indicated by the volume title, Edwards the Exegete: Biblical Interpretation and Anglo-Protestant Culture on the Edge of the Enlightenment (Oxford University Press, 2015; source: publisher), Sweeney aims to present Edwards in his broader exegetical and cultural context without outright commending or denigrating Edwards as a biblical exegete. He admits, “I am not an Edwardsean,” and he instead seeks to approach the topic “as a historian, . . . transport[ing] thoughtful readers into Edwards’ biblical world, helping them understand and sympathize with Edwards’ exegesis, from the inside out, before resuming critical distance and evaluating his work from a late-modern perspective” (ix). He accomplishes this goal well.
It is always nice to see a discussion of Johann Georg Hamann. Craig G. Bartholomew’s address is no different. I was leafing through Bartholomew’s latest Introducing Biblical Hermeneutics: A Comprehensive Framework for Hearing God in Scripture, when I was pleasantly surprised to see a short treatment of the “Magus of the North.” People may be familiar with Bartholomew’s The Drama of Scripture: Finding Our Place in the Biblical Story, a text that I have assigned this semester. Bartholomew’s latest is a thorough hermeneutic.
Bartholomew situates his treatment of Hamann in his chapter on the relationship between philosophy and hermeneutics. His task is not one of originality. Rather, Bartholomew seeks to highlight a neglected but significant voice in philosophy and hermeneutics. Thus, Bartholomew includes much information that can be found elsewhere, including John R. Betz’s After Enlightenment: The Post-Secular Vision of J. G. Hamann and my posts.
Picking up where we left off (see the previous post), we continue our discussion of Hamann’s wedding present to Johann Friedrich Hartknoch and Albertine Toussaint. The unconventional gift was a short work interpreting Genesis 1 and 2 through the guise of a sibyl. Hartknoch, being Hamann’s publisher, found the gift worth publishing in 1775. We first took a look at how Hamann understood the relationship between God and Eros. Now we turn to the issues of the image of God and marriage.
In the first of a two-part series, I will discuss Johann Georg Hamann’s Essay of a Sibyl on Marriage (1775) and his theology of sexual holiness.
Wedding gifts run the gamut from fine china to kitchen appliances, from cheese domes to French presses. I am not sure what one gets someone in eighteenth–century Prussia, but what Johann Georg Hamann gifted Johann Friedrich Hartknoch is as good as any. In the early hours of August 26, 1774 Hamann was awaken by Hartknoch and his bride, Albertine Toussaint. Overjoyed by their visit and recent good news, Hamann welcomed his guests with a promise of an essay to commemorate their nuptials.
It is hard to imagine a single text more influential than the Confessions. Of course there is the Bible or the Declaration of Independence, but, Confessions rivals any text apart from divine revelation or nation forming documents.
Contributing to the allure of the Confessions is the autobiographical nature of the work. Not entirely an autobiography, the first half recounts Augustine’s life. Secondly, there is a diversity of disciplines which are attracted to the Confessions. One only has to look at Rousseau’s Confessions to witness these two factors.
These elements are also present in Augustine’s Confessions: Philosophy in Autobiography (Oxford, 2014; source: publisher). The perspective of these philosophers provides a welcome contribution to the study of Augustine’s Confessions.
When it comes to the origins of the ecclesiastical offices, established scholarship has long held episkopos and presbyteros as synonymous terms describing the same office. F. C. Baur’s understanding was established as the classic position in 1835. This position has become the standard, articulated in specialist and non-specialist literature alike.
Revisionist work has challenged the consensus to a limited degree of success. However, such studies have either failed to provide convincing evidence for their case or lacked widespread reception. That is, until Stewart’s The Original Bishops.
In light of the attack on Charlie Hebdo and the global impact it continues to have, there has been much talk about the role of satire in our society. When used well, satire allows for communication of ideas through the medium of humor, irony, and mockery. Not only does satire challenge the status quo, but accomplishes its objective in a manner that is received and heard by an audience which otherwise would not.
Perhaps one of the greatest examples of satire can be found in Erasmus’ The Praise of Folly. Though written in the sixteenth century, Praise of Folly continues to offer modern readers a wealth of insight (I am assigning Erasmus’ work in two classes this semester). Erasmus’ use of satire is not a diatribe against ecclesiastical or governmental institutions. Nor is Erasmus writing to merely display his literary skill (Erasmus’ comments on the relationship between folly and authors can be found on p.82-84). Rather, Praise of Folly should be seen as an exercise in cultural hermenutics, which uses the medium of satire and the counter-cultural theme of folly.