Over the past few years, I’ve had the privilege of working with Doug Sweeney in putting together a new multicontributor volume on Edwards and the Bible, and I’m pleased to say that the book is now available. The volume is titled Jonathan Edwards and Scripture: Biblical Exegesis in British North America (New York: Oxford University Press, 2018), and it includes contributions from a number of Edwards scholars who have helped further the conversation on this important topic.
The book builds on the work that Sweeney, especially, has done over many years in the form of lectures, articles, and books, culminating in his Edwards the Exegete: Biblical Interpretation and Anglo-Protestant Culture on the Edge of the Enlightenment (Oxford University Press, 2015)—see my review of it here. It also furthers some of my research on Edwards, particularly in my book Jonathan Edwards and the Psalms (Oxford University Press, 2014).
To give you a taste of this new volume, here’s an excerpt from my introduction to the book:
When thinking of the colonial period in American history, many commonly known stories and people likely come to mind, from Jamestown and the Pilgrims to the Puritans of Massachusetts Bay and the wars with the Indians to the Great Awakening and the colonial resistance to British rule. Yet the American colonial period is rich with all kinds of stories that often fail to get much attention: the West, the backcountry, slaves, women. Thomas Kidd’s American Colonial History: Clashing Cultures and Faith (New Haven, CT: Yale University Press, 2016) treats readers to a full smorgasbord of early American historical fare, retelling the commonly known stories (with rich details and some corrections) and also enriching our understanding of the colonial period with narratives of the lesser known but equally important people from the time.
As Valentine’s Day rolls around, advice on love can be found not only in the seasonal aisle of the grocery store but also in the writings of the ancient past. One notable pastor from early Christianity to treat the topic of love and marriage is John Chrysostom (ca. 347–409), the “golden mouth” preacher of Asia Minor. Chrysostom’s best preaching on marriage is captured in his On Marriage and Family Life (St. Vladimir’s Press, 1986), from the Popular Patristics Series (see also my discussion of Irenaeus’s On the Apostolic Preaching from the same series). This volume by Chrysostom includes six of his sermons on the topic of marriage—aimed toward both those seeking marriage and those already married.
I was deeply privileged to contribute to a hefty book on historical theology that has just released: Reading Christian Theology in the Protestant Tradition. This volume, edited by Kelly Kapic and Hans Madueme, both professors at Covenant College, aims to introduce readers to some of the key figures and works in the history of theology.
To give you a sense of the work’s purpose, Kelly Kapic says this:
We know that most people don’t have the time to read thousands and thousands of pages, and yet a student of Protestant theology must become familiar with key authors and their works. Without such study they simply cannot begin to understand the dynamics of this tradition—or, more accurately, traditions. Therefore, in this volume we have chosen fifty-eight works that represent a reasonable set of selections from the past 2,000 years. (5)
How did the early Christians interpret the Bible? Should their mode of biblical interpretation say anything to us about how to interpret Scripture today? We have much to learn from studying the history of biblical interpretation, a field that speaks to both the unity and diversity of exegesis among Christians. One of the earliest discussions of biblical interpretation that we have comes from Irenaeus of Lyons (ca. 140–ca. 200), in On the Apostolic Preaching, also known as The Demonstration of the Apostolic Preaching.
The 500th anniversary of the Reformation saw a plethora of works which commemorated the birth of Protestantism. Naturally, many of these works address in some way Martin Luther and the posting of the 95 Theses. As the catalyst, Luther’s action set in motion a reform that developed not only a break from the Roman Catholic Church but numerous Protestant branches.
Making sense of these various Protestant traditions is no small matter. For example, when looking at two of the largest traditions that came out of the Reformation, Lutheran and Reformed, on which theological issues do they find commonality and how are their differences significant? If you have ever struggled with these types of issues, Between Wittenberg and Geneva: Lutheran and Reformed Theology (Baker Academic 2017; source: publisher) may be the book for you.
The Newberry Library in Chicago is currently running the Religious Change 1450-1700 project. In addition to over a hundred objects from their collection on display, the program is hosting a series of lectures on the impact religion and print, had on society. Recently, I had the opportunity to attend two such talks on the Reformation.
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:
If you have not yet come across Christian Women in the Patristic World: Their Influence, Authority, and Legacy in the Second through Fifth Centuries (Baker Academic, 2017; source: publisher), I strongly recommend that you take a look. Lynn H. Cohick and Amy Brown Hughes have done a wonderful job of addressing a lacuna in patristic studies. Through a series of separate chapters, the authors examine the lives of Christian women in the period immediately after the apostolic age through the Post-Nicene period.
As one would expect, discussions of motherhood features throughout the Christian Women in the Patristic World. Motherhood is examined through the lives of Helena and Monica. As mothers to Constantine and Augustine, their critical role in the lives of their respectively sons are important case studies. However, just as significant is Pulcheria’s decision to pursue life as a virgin, rather than produce a possible heir to the Byzantine Empire. An ascetic life of prayer and holiness superseded not only motherhood, but also the giving birth to one within the imperial household.
Martin Luther, ca. 1520 (Lucas Cranach the Elder)
October 31, 2017, marks the five-hundredth anniversary of Martin Luther’s Ninety-Five Theses. Historians debate whether Luther nailed the theses to the Castle Church door in Wittenberg, whether he had a university beadle do the deed, or whether he simply mailed them to the archbishop of Mainz. Regardless, the date nonetheless stands as a pivotal point in church history—and indeed, in the history of the world. The Reformation had begun.
Reform, of course, wasn’t new. Many had called for all kinds of reform in the Middle Ages. But the reform of the sixteenth century took on new overtones; it struck deeper into the heart of Christendom. And one of the best places to see the nature of the new calls for reform is to read Luther’s Freedom of a Christian.
In Protestant circles, medieval Christianity typically represents the least understood period in church history. This is unfortunate. As those who profess belief in the unity of the church across both space and time, Protestants benefit from exploring the nature of Christianity in the Middle Ages, tracing continuities and discontinuities with what preceded and succeeded the period.
A recent treatment of Christianity in the Middle Ages is Kevin Madigan’s Medieval Christianity: A New History (New Haven, CT: Yale University Press, 2015; source: publisher). In Medieval Christianity, Professor Madigan of Harvard Divinity School offers a fresh historical account of Christianity in the medieval era, seeking to maintain several traditional themes in histories of the Middle Ages while making good on historical research that has furthered our understanding of the topic since R. W. Southern’s landmark 1970 volume, Western Society and the Church in the Middle Ages. And he has done so with an intentionally narratival delivery (xix).
The forgiveness of sins, on the one hand, is presented as an objective reality for Christians. Jesus Christ, the God-man, accomplished redemption through his life, death, and resurrection, and the Holy Spirit applies that to those who trust in him. Yet life is messy. And the history of the doctrine of forgiveness underscores that the subjective element has rendered it difficult for the church to articulate this doctrine in such a way that covers the varied experience of individuals. Said another way, sinners plagued by guilt for their wrongdoing often cannot escape the doubts they have about whether or not they are truly forgiven. This question, then, is by no means merely metaphysical. Rather, it bears directly on the daily lives of individuals, and it arguably touches the life of every human being who has the capacity to feel shame.
In considering the question of the forgiveness of sins, I picked up an old book by Cambridge theologian William Telfer, The Forgiveness of Sins: An Essay in the History of Christian Doctrine and Practice (Philadelphia: Muhlenberg, 1960). While the book has its shortcomings, it nonetheless presents a valuable discussion of how Christians have understood the doctrine of forgiveness and practiced it throughout history.
Fourth-century Christianity is perhaps best remembered for the Trinitarian controversies that flared with the rise of Arius early on and continued until the Council of Constantinople in 381. In the East, some of the key figures involved in that controversy were the Cappadocian Fathers—Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa. Lesser known is the life of Saint Macrina (ca. 327–379), the eldest sister of Basil of Caesarea and Gregory of Nyssa, yet her faith influenced her brothers in profound ways. And her brother Gregory memorialized her in an account of her life, The Life of Saint Macrina, which offers readers today a portrait of female piety in the early church.
As summer is fast approaching, here are the books on my shelf waiting to be read!
1. Irena Backus, Leibniz: Protestant Theologian
Though best known for his philosophy, Backus offers a different perspective by examining Leibniz’s theology. Backus works through the relationship of Leibniz’s Lutheran theology and his philosophy, leading up to the Enlightenment.
William Ames, by Willem van der Vliet (1633)
In seminary classes on homiletics, aspiring pastors receive all kinds of advice on how to effectively communicate to their audience. Start with an unforgettable story. Sprinkle your sermon with humor. Offer plentiful encouragement and inspiration. Deliver a line that listeners won’t be able to shake out of their heads.
These and other homiletical tactics no doubt reflect the context in which we live. Preachers are told that contextualizing not only their message but also the form of their sermon is essential to changing the lives of hearers. In some cases, preachers no doubt use such tools and principles effectively. Yet sometimes such contextualizing can veer so far away from Scripture that it morphs into mere pep talks or social commentary. And other times the sermon retains a respect for the Bible but unintentionally distracts with verbal embellishment.
Because we are contextual beings—and thus are steeped in the thinking of our age—we benefit from hearing how those from other times have discussed the topic of preaching. The Puritans elevated the preaching of God’s Word to such a high degree that it bears listening to their concerns. To attend to a seventeenth-century Puritan, of course, is to eavesdrop on another context with its own unique issues. And just because someone who died a few centuries ago recommended a particular approach doesn’t automatically make it right—whether for that time or ours. With such caveats in place, we can perhaps gain something from a theologian whose text The Marrow of Theology (1629, 3rd Latin ed.) was heavily influential on divinity students in the century that followed.