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Comparisons
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Recommended: Comparisons
Introduction
In this book-report we review both George M. Marsden’s Jonathan Edwards A Life and Iain H. Murray’s Jonathan Edwards – A New Biography. George M. Marsden (born February 25, 1939) is an historian who has written extensively on the interaction between Christianity and American culture, particularly on Christianity in American higher education and on American Evangelicalism. He attended Haverford College, Westminster Theological Seminary, and Yale University, finishing with a Ph.D. in American history under Professor Sydney Ahlstrom. He taught at Calvin College (1965-1986), Duke Divinity School (1986-1992), and as Francis A. McAnaney Professor of History at The University of Notre Dame (1992-2008).
Iain H. Murray, born in Lancashire, England, in 1931, educated on the Isle of Man and at the University of Durham, entered the Christian ministry in 1955. He served as assistant to Dr. Martyn Lloyd-Jones at the Westminster Chapel during 1956-59. Following Murray ministered in London and Sydney. In 1957 he became a full-time worker and a co-founder of the Banner of Truth Trust, of which he still is a trustee.
I must admit to compare both books of these two great authors was not an easy job. Because while reading one may fall in the pit of judgment, who is right and who is wrong? In doing so we easily could conclude to prefer one author to the other, forgetting what we red.
This review will not judge both books; rather it will compare the books as a compliment to one another. The intention of this review is to highlight some aspects of Edwards’s life, in his religious, private, and theological sphere. Thus doing we focus under the guidance of the thesis Complementary Biographies on the selected issues of Edwards’s lif...
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...o us the Edwards like he was known by his contemporaries and is sometimes sympathetic to the situation. In the introduction Murray says that we fail to understand Edwards aright until the record of his life begins in our souls an impression of the communion with Christ, the subordination of our reason to divine authority, and an adoration of the Holy Spirit. Murray’s goal is not only to reintroduce Edwards to the reader but to introduce the reader to Edwards’ God. In my opinion Murray was successful in his attempt.
Both authors have reached their in portraying Edwards to the reader in his daily life. Both authors reached their goal Marsden with an emphasis on the anthropological, philosophical realm, while Murray had a stronger emphasis on the divine, Scriptural sphere. However both books are highly recommended and they must be read a complement to each other.
Harry S. Stout is the Jonathan Edwards Professor of American Christianity and Professor of History and Religious Studies at Yale University, and is also an author. He received his B.A. from Calvin College, M.A. from Kent State University, and Ph.D. from Kent State University. Professor Stout is the author of several books, including The New England Soul, a Pulitzer Prize finalist for history; The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism, which received a Pulitzer Prize nomination for biography as well as the Critic's Award for History in 1991; Dictionary of Christianity in America (of which he was co-editor), which received the Book of the Year Award from Christianity Today in 1990; A Religious History of America (coauthor with Nathan Hatch); and Readings in American Religious History (co-edited with Jon Butler). He most recently contributed to and co-edited Religion in the American Civil War and is currently writing a moral history of the American Civil War. He is also co-editing Religion in American Life, a seventeen-volume study of the impact of religion on American history for adolescent readers and public schools (with Jon Butler). He is general editor of both The Works of Jonathan Edwards and the "Religion in America" series for Oxford University Press. He has written articles for the Journal of Social History, Journal of American Studies, Journal of American History, Theological Education, Computers and the Humanities, and Christian Scholar's Review. He is a contributor to the Concise Encyclopedia of Preaching, Biographical Dictionary of Christian Missions, and the Reader's Encyclopedia of the American West.
In the 1700’s the Puritans left England for the fear of being persecuted. They moved to America for religious freedom. The Puritans lived from God’s laws. They did not depend as much on material things, and they had a simpler and conservative life. More than a hundred years later, the Puritan’s belief toward their church started to fade away. Some Puritans were not able to recognize their religion any longer, they felt that their congregations had grown too self-satisfied. They left their congregations, and their devotion to God gradually faded away. To rekindle the fervor that the early Puritans had, Jonathan Edwards and other Puritan ministers led a religious revival through New England. Edwards preached intense sermons that awakened his congregation to an awareness of their sins. With Edwards’ sermon, “Sinners in the Hands of an Angry God” he persuades the Puritans to convert back to Puritanism, by utilizing rhetorical strategies such as, imagery, loaded diction, and a threatening and fearful tone.
On July 8th 1741, Jonathan Edwards preached the sermon “Sinners in the Hands of an Angry God” in Enfield, Connecticut. Edwards states to his listeners that God does not lack in power, and that people have yet not fallen to destruction because his mercy. God is so forgiving that he gives his people an opportunity to repent and change their ways before it was too late. Edwards urges that the possibility of damnation is immanent. Also that it urgently requires the considerations of the sinner before time runs out. He does not only preach about the ways that make God so omnipotent, but the ways that he is more superior to us. In his sermon, Edwards uses strong, powerful, and influential words to clearly point out his message that we must amend our ways or else destruction invincible. Edwards appeals to the spectators though the various usages of rhetorical devices. This includes diction, imagery, language/tone and syntax. Through the use of these rhetoric devices, Edwards‘s purpose is to remind the speculators that life is given by God and so they must live according to him. This include...
A deeply pious man, John considers the Bible a sublime source of moral code, guiding him through the challenges of his life. He proclaims to his kid son, for whom he has written this spiritual memoir, that the “Body of Christ, broken for you. Blood of Christ, shed for you” (81). While John manages to stay strong in the faith and nurture a healthy relationship with his son, his relationship with his own father did not follow the same blueprint. John’s father, also named John Ames, was a preacher and had a powerful effect on John’s upbringing. When John was a child, Father was a man of faith. He executed his role of spiritual advisor and father to John for most of his upbringing, but a shift in perspective disrupted that short-lived harmony. Father was always a man who longed for equanimity and peace. This longing was displayed in his dealings with his other son, Edward: the Prodigal son of their family unit, a man who fell away from faith while at school in Germany. John always felt that he “was the good son, so to speak, the one who never left his father's house” (238). Father always watched over John, examining for any sign of heterodoxy. He argued with John as if John were Edward, as if he were trying to get Edward back into the community. Eventually, John’s father's faith begins to falter. He reads the scholarly books
Robert Laurence Moore has written a delightful, enlightening, and provocative survey of American church history centered around the theme of "mixing" the "sacred" with the "secular" and vice versa. The major points of conversation covered include the polarization caused by the public display of religious symbols, the important contribution that women and Africans have made to the American religious mosaic, the harmony and friction that has existed between science and religion, the impact of immigration on religious pluralism, and the twin push toward the union and separation of religion and politics.
... and taught that mankind is not immortal but weak and in need of God’s sovereignty. Edwards wrote "the God that holds you over the pit of hell…” meaning God has the power to strike man down at any time. He stressed that mankind is small and God is much bigger. He thought that mankind must be submissive to God in order to please God.
He was a man whose very words struck fear into the hearts of his listeners. Acknowledged as one of the most powerful religious speakers of the era, he spearheaded the Great Awakening. “This was a time when the intense fervor of the first Puritans had subsided somewhat” (Heyrmen 1) due to a resurgence of religious zeal (Stein 1) in colonists through faith rather than predestination. Jonathan Edwards however sought to arouse the religious intensity of the colonists (Edwards 1) through his preaching. But how and why was Edwards so successful? What influenced him? How did he use diction and symbolism to persuade his listener, and what was the reaction to his teachings? In order to understand these questions one must look at his life and works to understand how he was successful. In his most influential sermon, “Sinners in the Hands of an Angry God”, Jonathan Edwards’ persuasive language awakened the religious fervor that lay dormant in colonial Americans and made him the most famous puritan minister of the Great Awakening in North America.
Philip Freneau and Jonathan Edwards had very contrary biblical allusions, although both men were avid believers in God and Christ. Freneau, the author of “On the Religion of Nature” had a softer, less demanding interpretation of God who he believed worked in unison with Mother Nature while Edwards, the orator of “Sinners In The Hands of an Angry God” depicts God as a merciless force who could rip away your life at any moment and send you to the depths of Hell solely for the reason that he has decided it is your time. There are many aspects of these works that contradict the other concerning the allusion of The Bible and God himself. Both men had defendable theories, but those that were indicated most important and disputable included the urgency
Friedrich Nietzsche certainly serves as a model for the single best critic of religion. At the other end of this spectrum, Jonathan Edwards emerges as his archrival in terms of religious discourse. Nietzsche argues that Christianity’s stance toward all that is sensual is that grounded in hostility, out to tame all that rests on nature, or is natural, akin to Nietzsche’s position in the world and his views. Taking this into account, Edwards’s views on Christianity should be observed in context targeted at those who agree with his idea, that G-d is great and beyond the capacity of human reason.
Starting in his younger years, Edwards struggled with accepting the Calvinist sovereignty of God. Various circumstances throughout Edward’s own personal life led to him later believing in the sovereignty of God. Jonathan Edwards is known greatly as a key figure in what has come to be called the First Great Awakening of the 1730s and 1740s. Fleeing from his grandfather’s original perspective by not continuing his practice of open communion, there was a struggle to maintain that relationship. Edward’s believed that physical objects are only collections of sensible ideas, which gives good reasoning for his strong religious belief system.
I would recommend this biography about Jonathan Edwards. This book contains many spiritual thoughts that Jonathan Edwards had and it might strengthen the Christian’s faith. Also, the author writes this book in excellent style by using a lot of sensory details, which helps explain the life of Jonathan Edwards well. In addition, Jonathan Edwards is a person that you must read a biography on since he was one of the most famous preachers, but also influenced America in many ways. These are the reasons why I am recommending this book to my
Lane, C, Belden.. "JONATHAN EDWARDS ON BEAUTY, DESIRE, AND THE SENSORY WORLD." Theological Studies 1(2004):44. eLibrary. Web. 17 Jan. 2012.
Jonathan Edwards Is most known for his big role in shaping the first Great Awakening. However, he has also made many other accomplishments throughout his lifetime. He is a Yale College graduate and soon after became a preacher of the Christian religion, a philosopher, and a theologian. Some people even consider him to be “America’s most important and original philosophical theologian”. He gave a famous sermon that greatly affected the Roman Christian tradition. Edwards helped anybody and everyone he could. His Many followers became known as the New Light Calvinist Ministers over time. Edwards took great pride in helping others throughout his life. He contributed to many Christian conversions, and was a big part of The Great Awakening. With everything Edwards dedicated himself to throughout his life, he helped influence the Roman Catholic traditions.
...ce, although both writings are interesting in their own ways, the most interesting aspect of both writings together is that they both have a similar plot and theme. It is rare that two
Stephens, Randall J. “Assessing the Roots.” American Religious Experience at WVU. The American Religious Experience. Web. 13 Nov. 2011.