In this point we explore how Edwards related the dynamics of history, location and time, as arguments for Biblical Theology or for his Work of Redemption. Edwards believed that redemption is inextricable from history and vice versa. However it would take him many years to develop this connection into a coherent philosophy and theology of salvation history. Edwards faced the acute problem how to demonstrate God’s sovereignty and redemptive activity in an evolving age. In this respect it was difficult to reconstruct the series temporum (stages of time) from God’s redemptive plan. Edwards achieved to bring together the mystery of salvation and history, the order of grace and the order of time, and thus to make history equivalent to God’s plan for salvation and redemption.
The traditional Christian interpretation of history is not the uniform and empty space, but filled with sacred significance and prophetic revelation. Zakai argues in this respect that the Christian ideology of history emphasized redemption from, and hence beyond, history. Modern interpretation of history on the other hand characterizes redemption of or in history. The latter stresses the human ability to bring about the perfection of human nature, as well as social and political institutions, within history itself. In history gained the temporal dynamic an important position to process historical consciousness and imagination. In this regard Zakai discerns in a comparison between Luther’s and Robespierre’s understand of history. Luther thought that when the world was speeding to its end, God would shorten the final days. This compression of time was for Luther the evidence that the world is to end. The leader of the French Revolution, Robespierre, on the othe...
... middle of paper ...
... Ibid., 147.
Zakai, Jonathan Edwards’s Philosophy on History, 150.
Zakai, Jonathan Edwards’s Philosophy on History, 152.
Zakai, Jonathan Edwards’s Philosophy on History, 154.
Zakai, Jonathan Edwards’s Philosophy on History, 159.
Augustine, “Expositions on the Book of Psalms,” in The Nicene and Post-Nicene Fathers of the Christian Church, Vol. 8. Ed. Philip Schaff. (Michigan: Eerdmans, 1998), 631.
Zakai, Jonathan Edwards’s Philosophy on History, 161.
Zakai, Jonathan Edwards’s Philosophy on History, 162.
See point 2 of this paper.
Zakai, Jonathan Edwards’s Philosophy on History, 165.
Zakai, Jonathan Edwards’s Philosophy on History, 203.
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