Tag Archives: jonathan edwards

What Is the Good Life? On Trip Lee’s New Book

This looks like a really helpful book: The Good Life by Trip Lee (Moody, 2012).  Moody has a nice website up at which you download the book’s first chapter.  Also, watch the video above to see Trip’s heart for this topic, which he rapped about in his most recent cd of the same name.

This is actually a second book on the good life from Moody.  Two years ago, Doug Sweeney and I had the privilege of writing on Jonathan Edwards’s vision of the same.  Edwards’s view that holiness is pure pleasure had a tremendous impact on me.

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Are Leaves & Twigs Heating Your Inner Spiritual Life?

I recently had the opportunity to publish a short piece on Jonathan Edwards and his seminal Religious Affections in Ligonier Ministry’s excellent Tabletalk devotionalmagazine.  Any magazine, by the way, that is named after something Martin Luther-related is a-okay by me.

My piece focused on how theology is intricately connected to our religious “affections,” the emotions and passions of our spiritual lives.  Here’s a snatch:

Such a vision of a majestic, saving God results in the final sign: “Christian practice or a holy life.” For the pastor-theologian, this is “the chief of all the signs of grace, both as an evidence of the sincerity of professors unto others, and also to their own consciences” (2:406). Three outcomes mark a person as holy. First, “Tis necessary that men should be universally obedient.” Second, they pursue service to God: “Christians in their effectual calling, are not called to idleness, but to labor in God’s vineyard, and spend their day in doing a great and laborious service.” Third, they persevere “in obedience, which is chiefly insisted on in the Scripture, as a special note of the truth of grace” (2:384-89). Here, then, is an elegant summary of what Christian spirituality really is: obedience, constant service, and perseverance in the faith.

And this:

What we might miss, however, is the vital connection between a grand vision of God and a holy way of life. If our hearts would be aflame for God, there must be more than leaves and twigs to heat them. We need a majestic picture of the Lord from texts like Job 38–41; Isaiah 45–46; and Ezekiel 1. When we see God in all His majesty and glory, we find the material we need to sustain holy living.

Here’s the whole piece.  By the way, if you wanted some spiritual heat in your life, some great content, you really should pay the $23/year and get Tabletalk.  

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Jonathan Edwards: The Infinite Highness and Condescension of Christ

One of three favorite sermons of Jonathan Edwards is “The Excellency of Christ.”  If you have not read the sermon, print it out and read it over the course of two weeks in your devotional time or your lunch hour.  You won’t be the same afterwards.  Jonathan Edwards was brilliant, but he was primarily a preacher, and an exquisite one at that.

Here’s a snatch to consider.  This is preaching at its best–soaring, richly biblical, bringing you face to face with the Son of God.

1. There do meet in Jesus Christ, infinite highness, and infinite condescension. Christ, as he is God, is infinitely great and high above all. He is higher than the kings of the earth; for he is King of Kings, and Lord of Lords. He is higher than the heavens, and higher than the highest angels of heaven. So great is he, that all men, all kings and princes, are as worms of the dust before him, all nations are as the drop of the bucket, and the light dust of the balance; yea, and angels themselves are as nothing before him. He is so high, that he is infinitely above any need of us; above our reach, that we cannot be profitable to him, and above our conceptions, that we cannot comprehend him. Proverbs 30:4, “What is his name, and what is his Son’s name, if thou canst tell?” Our understandings, if we stretch them never so far, can’t reach up to his divine glory. Job 11:8, “It is high as heaven, what canst thou do?” Christ is the Creator, and great possessor of heaven and earth: he is sovereign lord of all: he rules over the whole universe, and doth whatsoever pleaseth him: his knowledge is without bound: his wisdom is perfect, and what none can circumvent: his power is infinite, and none can resist him: his riches are immense and inexhaustible: his majesty is infinitely awful.

And yet he is one of infinite condescension. None are so low, or inferior, but Christ’s condescension is sufficient to take a gracious notice of them. He condescends not only to the angels, humbling himself to behold the things that are done in heaven, but he also condescends to such poor creatures as men; and that not only so as to take notice of princes and great men, but of those that are of meanest rank and degree, “the poor of the world” (James 2:5). Such as are commonly despised by their fellow creatures, Christ don’t despise. 1 Corinthians 1:28, “Base things of the world, and things that are despised, hath God chosen.” Christ condescends to take notice of beggars (Luke 16:22) and of servants, and people of the most despised nations: in Christ Jesus is neither “Barbarian, Scythian, bond, nor free” (Colossians 3:11). He that is thus high, condescends to take a gracious notice of little children. Matthew 19:14, “Suffer little children to come unto me.” Yea, which is much more, his condescension is sufficient to take a gracious notice of the most unworthy, sinful creatures, those that have no good deservings, and those that have infinite ill deservings.

–Yale Works of Jonathan Edwards, vol. 19, 565-66

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“I Wouldn’t Think So Much of the Gathering:” Engaging Francis Chan on the Church

Francis Chan offered some surprising thoughts at the Verge 2012 conference recently.  Speaking on the church gathering, he said the following at the conference in Austin:

If I just read the Scriptures, I wouldn’t even think so much of the gathering.  You know–Like, my first thought wouldn’t be, “Let’s have a gathering.”  Out of the Scriptures, I would think, “I’m on a mission.  Like, I love this God with all my heart, soul, mind and strength and now I’ve got to go out and make disciples.”  That’s what I would think.  I need to go out there and just reach as many people as I can!  I’m supposed to teach them to obey everything that’s God command–that’s what I would get out of Scripture.  And then what would happen as I did that–what I believe would naturally happen–is suddenly I would find those other people who are on that same mission because we’d be the weirdest people on earth.   Right? 

We would stick out, we’d be so different, and that pressure to always stay on that mission, everyone else would always be beating me down, so I would actually need these brothers and sisters in my life and tell them hey don’t let me slow down, and I won’t let you slow down, we’ve got to stay on this mission together.  See this is why I wasn’t into fellowship before–because I didn’t any more friends, okay, it wasn’t like “Oh yeah, let’s get another gathering together so I can have someone to talk to.”  Like, I didn’t need accountability groups so I wouldn’t sleep around or whatever it was–I could do that, I can do that on my own.  Like–not sleep around, you know what I mean? <laughter> You know I don’t need that to do American church, I don’t need fellowship.  But to stay on mission everyday?  I need people because I’m going to get distracted–there are so many other things I would rather do than make disciples.  And so I need people in my life to tell me this.  That’s what I would get out of Scripture, is I got to go out and start making disciples.  And as I did that I really believe that I would start gathering with other people doing the same thing. 

Here’s the link again.

I stumbled across this piece of content and was surprised to see it rather tepidly introduced.  This is a big deal.  Let’s be clear: Chan is not saying that the local church is unimportant.  He’s arguing for what is called “missional” ecclesiology, the idea that the church isn’t about gathering for its own sake, but for the purpose of making disciples to the glory of God.

There is much about Chan’s body of work that I like.  He champions a bold, aggressive, unapologetic, God-driven spirituality.  He has words that the church needs to hear, it seems.  Even the section quoted above can provocatively push many of us to be less inwardly focused and more outwardly focused.  With many others, I want to be “on mission” in my daily life.

Here’s the problem, though: when I “just read the Bible,” it seems like evangelism is not the only important thing.  It seems like a plain and unsophisticated reading of the Bible without reference to all kinds of fancy commentaries and hermeneutical guides will lead you to a rather straightforward directive on church: “And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” (Hebrews 10:24-25)

You could draw a very similar conclusion from the Corinthian letters, which enjoin the church to purify itself and perform discipline on members caught in a pattern of unrepentant sin (see 1 Cor 6, for example).  Fellowship and accountability, in other words, are essential.  They are not lesser ends.  They stir the body up to kill sin for the glory of Christ and to encourage one another as “the Day” of Christ’s majestic return approaches.

The Great Commission, of course, is hugely important.  It’s our mandate as those sent into the world in the power of the Spirit.  Indeed, the Great Commission is now carried out with Pentecost power.  We “make disciples of all nations” in the power of the poured-out Holy Spirit (Matt 28:19).  But what does this all this disciple-making create?  It creates local churches that, as I noted above, do not neglect meeting together.  These churches function as kingdom outposts.  They are both centripetal places of rest, edification, and encouragement and centrifugal posts from which we are launched into the world to tell it of Christ’s death and resurrection and to live profoundly redeemed lives.

It is not weak of Christians to want to meet together and to “build [one] another up” (1 Thessalonians 5:11, also Romans 14:19).  That’s directly biblical.  It’s wise and good.  The only way we can do this, though, is if our orientation is Godward, if we are first coming together to give him honor and glory and praise.  He, and no other end, is the primary reason for our gathering.  We come before him first because he deserves worship.  Worshipping the Lord of heaven and earth is not a subordinate reason to gather.  It is our foremost concern.  To not realize this is to miss a massive biblical-theological point.  John Piper working off of Jonathan Edwards working off of Augustine working off of Paul working off of Jesus has made just this point (see Desiring God by Piper, Dissertation Concerning The End for Which God Created the World by Edwards, Confessions by Augustine, and the Bible for the rest).

I agree with Chan, by the way, that our churches can become inwardly focused, as I mentioned above.  We certainly can.  We need to take care that we leave room in our busy lives to get out among unbelievers and witness for Christ.  We should intentionally plan our church calendars so that we can accomplish this biblical priority. I like Chan’s focus on mission, and I like that he wants to avoid a weepy and weak Christianity.  He’s right, furthermore, that we don’t need something called “accountability groups.”

However, for many sinners like me, the words of Paul ring in my ears on this point: “[L]et anyone who thinks that he stands take heed lest he fall” (1 Corinthians 10:12).  I’m concerned that I hear in Chan’s message the seeds of a movement away from accountability in whatever form.  I’m as concerned for the less mature Christians who hear this message, want to be like a godly man like Chan, and therefore disdain different forms of accountability.  You don’t need to meet with three peers in a basement somewhere at 6am and weep for three hours to practice accountability–but make no mistake, every last one of us desperately needs it, and the church is structured to give it.  The horrifying stats on pornography and Christians would suggest that we desperately need accountability, in fact.

Chan makes us think in this little clip from a larger message.  He’s got a point.  But his words need beefing up.  Aside from the easy laugh he gets on the subject of sleeping around (which is a cheap and worldly way to engage your audience, one far too common among young evangelicals), he needs a more robust doctrine of the church, as so many of us do, whether in theory or practice.  Too many evangelicals settle for, as John Piper said a few years ago of his own ecclesiology, a B- on the church.  That’s not good, and it’s not biblical.  New Testament unfolding of the church is mere but very important (start here, perhaps, and then go here).

Here’s hoping, then, that this post will push others who–like myself–are inspired by a bold Christian leader like Chan to love God and love his church.

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Rap You Must Listen To: “Through Hymn” on Church History

Steve Forst, one of my students at Boyce College, just clued me in to a rapper I had never heard of: Through Hymn.  He specializes in hip-hop on church history.  You never know what to expect with under-the-radar rappers.  It took me one listen, though, to know that Through Hymn is the real deal.  He is an excellent rapper.  His production is polished and sharp, and his content is straight-up historical theology and church history, with a decidedly pro-Reformation bent.  Yet another album that proves in abundance that Christians can use rap for edification and pleasure.

You need to listen to this whole album.  It’s free and available here.  Through Hymn has a different style than some of the more well-known Christian rappers, but that’s part of the fun of gospel hip-hop.  I am looking forward to more from this very talented artist.  Hey TH–can you do an album for me on Jonathan Edwards?  Hook a brother up!

Here’s more on Through Hymn from his website:

Ronald Johnson (Through Hymn) is a servant of Jesus Christ and member of St. Paul’s Presbyterian Church in Orlando, FL. He seeks to glorify God, spread the Gospel and edify the Church through Christ-exalting lyricism. In 2011, he graduated from Florida Christian College with a B.A in Biblical Studies and Humanities and plans to continue his theological studies.

Several of his musical influences are Olafur Arnalds, Nils Frahm, shai linne, Evangel, Christcentric, Timothy Brindle, Will Passion, Zae Da Blacksmith, FLAME, Json, Hazakim, EonsD, Jerrell Johnson, Orlando Aska, Erased Tapes, Emancipator, Equalibrum, Kid Called Computer, Commissary, Steep Hills of Vicodin Tears, Peter Broderick, James Sire, John Stott, Thomas Watson, Charles Spurgeon, Jerry Bridges, Francis Schaeffer, C.S Lewis, Plato, Hans Zimmer, Annie Dillard, John Calvin, Augustine, Justin Borger, Mark Noll, Richard Sibbes, John Owen, Neil Postman, Gene Edward Veith, Jr. and many more. “On Word and Sacrament” is a free project about the significance of the Word, particularly the Gospel (its misconceptions) and the proper administration of the sacraments for the edification of the Church.

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Jonathan Edwards on Roles within the Godhead

According to Michael McClymond and Gerald McDermott, for Jonathan Edwards, Trinitarian roles were important.

More than most early modern Christian thinkers, Edwards delineated distinct roles for each of the three divine Persons.  The Father is “the fountain,” “the Deity without distinction.”  He is the great “author” of the plan of redemption who provided a redeemer or purchaser.  Although the Father and the Son are equal in divine nature, the Father is the “head” of the persons in the Trinity and Christ’s personal head.  Christ is subject to him and dependent on him. … His principal role in the history of redemption was to purchase our communion with God, which is the Holy Spirit.

The Theology of Jonathan Edwards (Oxford, 2012), 194-95.

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Literature Review: Reinke, DeWitt, Thoennes, Hiestand & Thomas, Wittmer

It’s time for a good ole’ fashioned literature roundup.  Here are several books I’ve gotten recently that I think are worth my, and perhaps your, attention, if I may be so bold as to suggest possible entertainers of your attention.  All of these books will build your faith and confidence in our great God.

Lit!: A Christian Guide to Reading Books by Tony Reinke.  Crossway, 2011.  This slim, readable and fun book is a paean to reading.  It approaches the subject from a distinctly evangelical perspective and offers such helpful material as how to read a book and how to work through a chunk of literature over time.  Tony, a writer with Desiring God, makes clear throughout the text that he has read widely and deeply, a skill that is perhaps more important than any other in becoming a thinking person and a thinking Christian.  It is not simplistic to say that the only barrier to learning is a lack of discipline.  Pick up books, and especially good books of many kinds, and you cannot help but grow, especially if you engage that literature from a Chrisocentric, biblically-saturated point of view.

Eyes Wide Open: Enjoying God in Everything by Steve DeWitt.  Credo House, 2012.  Do you ever wonder as you drive on long trips what the churches are like in the areas you pass?  Well, I do, which perhaps shows my oddness.  Steve DeWitt is the pastor of Bethel Church of Indiana, a place I drove past dozens of times during my studies at TEDS in Chicago.  Steve, as I have happily discovered, is a gifted pastor and an engaging writer.  His text is a series of meditations on divine beauty.  It reminded me of the work of Jonathan Edwards.  Here’s what I said in my endorsement: “With a gentle tone and many real-life illustrations, the text is an elegant for laypeople and pastors who want to learn more about beauty–and specifically God’s beauty–and who desire for their study to impact their everyday lives.”  Great book for a Bible study.

Life’s Biggest Questions: What the Bible Says About the Things That Matter Most by Erik Thoennes.  Crossway, 2011.  Erik Thoennes is theologian at Biola/Talbot in California and a pastor.  I like even his subtitle, because there are things that matter most, and they are biblical and theological ideas that do nothing but shape our very lives.  Thoennes’s first book is essentially a mini-systematic theology.  Many of us have been looking for material like this from Thoennes, as we found his notes in the ESV Study Bible so clear and helpful.  This book is just like those notes: rich, deep, and yet accessible.  Pick it up if you want to develop your understanding of theology but don’t yet have the confidence or muscle mass to read Grudem, Berkhof, or Calvin.

Sex, Dating, and Relationships: A Fresh Approach by Gerald Hiestand and Jay Thomas.  Crossway, 2012.  Gerald and Jay are my colleagues in the Society for the Advancement of Ecclesial Theology and are terrific guys.  They are also gifted pastor-theologians, Gerald at Calvary Memorial Church in Oak Park, IL and Jay at Chapel Hill Bible Church in North Carolina.  Their book is a new look at some of the toughest questions faced by many young believers: what is sex for?  How do I handle my drive and urges?  What is the best path to marriage?  They advocate, for example, “dating friendships,” which looks pretty similar to what I argued for a long time ago in the form of “dateship.”  This is a helpful and enjoyable book, and it will steer Christians in a faithful direction amidst a sex-crazed world.  Cool cover, by the way.

The Last Enemy by Mike Wittmer.  Discovery House, 2012.  The evangelical movement is blessed at present with many strong theologians who are also clear and witty communicators.  Mike is one of this group.  He writes in a straightforward, honest way in this book, reminding his readers that 1) they will surely die and 2) that this need not drive them to despair.  He challenges us not to romanticize death, but also to remember that our hope is in Christ and the resurrection of our bodies.  This text is aimed at believers, but it’s so clear on the gospel that I think it could be a good evangelistic gift.  Buy several copies, and give them out to friends and neighbors who are terrified of death and in desperate need of life, true life.

 

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How Charles Finney Trumped Jonathan Edwards in America

In the just-published 9Marks journal, I published an essay on the trajectory of conversion in America over the last 250 years.  It is my argument that in the evangelical scene writ large, conversion came to be seen more as a process to be engineered than as a miracle to be prayed down.

Here’s a bit from the piece, entitled “His Arm Is Strong to Save:”

Finney avowed that in the sinner’s “inward being,” he or she is “conscious of ability to will and of power to control their outward life directly, and the states of their intellect and of their sensibility, either directly or indirectly, by willing” (Lectures on Systematic Theology, 35). With statements like these the die was cast. Edwards’s revival work was Calvinistic—it depended on the Spirit of God to regenerate the sinner through the free offer of the gospel. Finney’s revival work was Arminian—it did not depend on such spiritual intervention. This meant that conversion, dammed up by Edwardsian error, could now be loosed. Finney even saw himself as an evangelistic hero for unblocking the dam: “It fell to my lot, in the providence of God, to attack and expose many fallacies and false notions that existed in the churches, and that were paralyzing their efforts and rendering the preaching of the Gospel inefficacious” (Memoirs, 536-37)

Conversion in Finney’s scheme therefore became a matter of discovering the right agitator of the will. He put it like this: conversion “is a purely philosophical result of the right use of the constituted means” (Lectures on Revivals of Religion,introduction and notes by William G. McLoughlin [Cambridge, Ma.: Harvard University Press, 1960], 13.) Accordingly, he instituted the “anxious bench” and other methods that placed tremendous psychological and emotional pressure on the sinner. This contrasted with Edwards’s own preaching, which placed theological or biblical pressure on the conscience. Conversion for Finney did not require a miracle; it was, with the proper techniques, a given.

Here’s the whole thing.

The whole journal is quite good; see, for example, Jared Wilson’s piece on the beauty of conversion, Bobby Jamieson’s review of Revival and Revivalism, and Jeremy Rinnie’s thoughts on how conversion and church architecture relate.

(Image: The Conversion of Saul)

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Should We Not Read Jonathan Edwards Because He Owned Slaves?

An upcoming event at the Jonathan Edwards Center at Trinity Evangelical Divinity School tackles this question, and does so by way of a major lecture by esteemed pastor Thabiti Anyabwile.  This lecture, entitled “Jonathan Edwards and American Racism: Can the Theology of a Slave Owner Be Trusted by Descendants of Slaves?,” will be held this Wednesday, February 1, 2012 at 1pm CST (2pm EST) on the campus of TEDS.  The event will be live-streamed here.

Two leading African-American Chicago pastors, Charlie Dates and Louis Love, will respond.

Here’s the lecture description:

Jonathan Edwards is arguably the most important theologian that North America has produced. He is a hero to many Christians. Yet he also owned slaves, a fact that has raised important questions about his moral credibility. Should we really be holding Edwards up as a theological role model? Should we be trying to learn from him? These are live questions here at Trinity and beyond. Pastor Thabiti Anyabwile has thought about these questions–as a pastor, an African American, and adherent to Reformed theology. We invite you to listen in as he reflects about them personally, engaging two other African-American pastors and the audience in an edifying installment of the Edwards Center series ‘Jonathan Edwards and the Church,’ moderated by Dr. Sweeney.

Again, make sure to watch the free live-stream of this important lecture.

I am personally very glad that the JEC at TEDS is hosting this conversation and that they have invited three African-American pastors to lead the conversation.  Evangelicalism very much needs this kind of honest and open discussion about racism in our past (I’m glad for pastor John Piper’s Bloodlines as well–see the arresting video).  The fact that Edwards owned slaves revolts me, to be frank, and was the most difficult matter with which I had to square in writing the Essential Edwards Collection with Dr. Sweeney.

My own conviction as a white Christian is that Edwards’s horrific sin should not cause us to ignore his theological voice.  If we were to adopt this kind of posture, we would find ourselves with precious few guides from past ages.  Luther denounced the Jews; Zwingli kept a mistress for some time; John Wesley was a less-than-ideal husband, to say the least.  The list could go on.

None of this means that we take Edwards’s slaveholding lightly.  We must not.  But it does mean that we must tread carefully in disqualifying leaders, not least because we ourselves are no better than they.  We are sinners.  We have gross faults, too.  Is this not one of Scripture’s greatest lessons?  Sin is in our house.  It is not only in our neighbor’s, as the log in our eye would obscure us from seeing.

All of us have sin; all of us need Christ, and forgiveness from our brothers and sisters.  There will be no weeping and anger in heaven, but it is a sweet thing indeed to think that there, Jonathan Edwards has recognized that the slaves he held, those who knew Christ, were not his property.  They, like all humanity–saved or not–were not his possession.  They were his kin, his spiritual kin, and Jesus has bestowed on them a dignity that the world denied them.

One hopes that this conversation at TEDS will lead evangelicals to continue to realize just how strong our union in Christ is, to meditate more on how great is the bond between us, much as our past suggests–to our shame–otherwise.

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The Legacy of Jonathan Edwards

The Jonathan Edwards Center at Trinity Evangelical Divinity School is hosting a colloquium on post-Edwards theology in two days, on Friday, January 6, 2011 on the campus of TEDS.  The JEC at TEDS is a young center but is off to a fast start, having already hosted scholars Mark Noll and Richard Mueller.  Thabiti Anyabwile comes to speak in just under a month.

Any folks in the Chicago area or beyond can come to this free colloquium on Friday afternoon (starting at 3pm CST).  It’s a small but high-powered affair as you can see from the information below.  Anri Morimoto from Tokyo, Oliver Crisp, Ken Minkema, and David Kling will all be there, making it an impressive lineup.  Wheaton/Marquette/Loyola doctoral students in history and theology might really enjoy this, and it’s a great opportunity not only to hear some stimulating material but to meet some leading lights in the Edwardsean world.

Here’s the official word from the Center:

“The New England theology remains the most significant and enduring Christian theological school of thought to have originated in the United States. Yet today little is known about it beyond the circle of those with a professional interest in the scholarship associated with this movement. Even in this select group, one seldom finds anything like a complete understanding of the different phases of its life or the works of its main proponents. There has been scholarly work on the movement post mortem, but for much of the twentieth century that interest amounted to little more than a trickle of scholarly articles and several (important) monographs. It is only in the last quarter century that significant scholarly interest in these theologians has been rekindled. A clutch of important studies, and a collection of some of the most important writings from the movement have seen the light of day in this period, signalling a renewal of serious intellectual interest in the theologians of this movement.”

These words are taken from the introduction of a forthcoming book edited by Oliver D. Crisp and Douglas A. Sweeney, After Jonathan Edwards: The Courses of the New England Theology (New York: Oxford University Press, 2012). This volume offers a reassessment of the New England Theology in light of the work of Jonathan Edwards. In this volume scholars whose work has made important theological and philosophical contributions to our understanding of the thought and work of Edwards are brought together with scholars of New England theology and early American history to produce a cross-disciplinary symposium dealing with the ways in which New England Theology flourished, how themes in Edwards’ thought were taken up and changed by representatives of the school, and how it has had a lasting influence on the shape of American Christianity.

Based on this new book, the Jonathan Edwards Center at TEDS is presenting a panel discussion on “After Jonathan Edwards: The Courses of the New England Theology.” This JEC event will be part of the New Directions in Edwards Studies series.

Here’s who will be at the colloquium:

1. Moderator: Douglas A. Sweeney, Trinity Evangelical Divinity School

2. Introductions: Oliver D. Crisp, Fuller Theological Seminary

3. “Jonathan Edwards and His Educational Legacy” by Kenneth P. Minkema, Yale University

4. “Edwards in the Second Great Awakening: The New Divinity Contributions of Edward Dorr Griffin and Asahel Nettleton” by David W. Kling, University of Miami

5. “An Edwardsean Lost and Found: The Legacy of Jonathan Edwards in Asia” by Anri Morimoto, International Christian University (Tokyo)

6. Initial response: Ava Chamberlain, Wright State University

7. Discussion with the audience

This event will be taking place on the campus of Trinity Evangelical Divinity School on Friday, Jan 6, 2012 at 3:00 pm (Hinkson Hall).

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