An Essay on the Trinity: Edwards and the Psychological Model (Synopsis)

An Essay on the Trinity is one of Jonathan Edwards’s shorter writings and part of his massive corpus of deep thinking about God’s being. Written some time in the 1750’s (probably) this essay, according to Paul Helm, was most likely held back from publication until long after Edwards’s death, since it contains what would seem to be, in some quarters, controversial thinking.

After all, in this essay, Edwards proposes somewhat of a modified “psychological model” for reflecting upon the interrelationship between the Three Persons of the Trinity, and their oneness and harmony. Although this concept (see below) had been espoused by one as eminent as St. Augustine many years before Edwards, Reformed theology in general as a tradition has not had much fondness or affection for “models” or “analogies” of any kind with regard to the Trinity; be that analogy the three-leaf clover, or water in its various forms (ice, water, steam), or the sun itself (fire, light, heat) etc.

Thus, a model of any kind attempting to describe the Trinity is shaky ground for some.

Edwards Studies

First, a little bit about this work: It is available to us in several different forms today, despite its late publication date of 1903. First, it comes in a nice, hardback 1971 volume edited by the aforementioned Paul Helm (pictured above, top). This edition comes to the reader alongside Edwards’s Treatise on Grace, and Observations on the Trinity (not to be confused with the Essay on the Trinity currently being discussed. Observations is primarily about the covenant of redemption, rather than God’s ontological being). Though I believe this monograph to be out of print, there are still several used copies to be found online or through used book sales. Fortuitously, my copy was signed by the editor (Helm) and dedicated to another theologian, John Frame! The second manner in which An Essay can be found is in various ebook formats like this one. Thankfully today, most ebooks grant us huge knowledge at our fingertips for mere pennies to the dollar.

Although Edwards likely intended its publication during his own lifetime, his sudden death prevented it from coming into popular view. (Edwards died in 1758). The work itself is but only thirty pages long, and can be read in one or two settings by the careful reader. In what follows, I will attempt to describe Edwards’s views of the Trinity as espoused in this short work.

First Edwards begins with the premise that God is infinitely happy in His own being. His opening salvo is filled with joy-language:

Tis common when speaking of the divine happiness to say that God is infinitely happy in the enjoyment of Himself, in perfectly beholding and infinitely loving, and rejoicing in, His own essence and perfections and accordingly it must be supposed that God perpetually and eternally has a most perfect idea of Himself, as it were an exact image and representation of Himself ever before Him and in actual view, and from hence arises a most pure and perfect act or energy in the Godhead, which is the Divine love, complacence and joy (1971, 99).

Here Edwards tips his hat to his main thrust and direction in this Essay. He is going to argue that when God thinks about Himself, He has a perfect self-understanding. He always thinks rightly and perfectly about Himself. This self-reflection brings Him great joy. Two aspects of this self-reflection are going to be emphasized over and over again in this essay: (1) God’s perfect knowledge of Himself and (2) God’s joy in this self-knowledge.

Now to the part that is controversial: Edwards believes that when God contemplates His own glory, this in part explains how the Son of God (the Second Person of the Trinity) can be eternally generated, without beginning or end. Note: Edwards does not use the word “create.” That would be to assert that one or more persons of the Trinity are creatures. Thus, this kind of argumentation is called the “psychological model.”

If God beholds himself so as thence to have delight and joy in Himself He must become His own object. There must be a duplicity. There is God and the idea of God, if it be proper to call a conception of that that is purely spiritual an idea (1971, 100).

Thus the Second Person of the Trinity, the Eternal Logos, is that perfect idea of Himself which God knows, perceives, and apprehends perfectly. As an infinite being, this results in a “duplicity” (his term), or another person being eternally generated in God’s self-understanding. Thus, this self-understanding is another “person” and is in some way distinct from the first. (Edwards is jealous NOT to lose the personality of the Three persons in his view on the Trinity!) He says in His own words,

Therefore as God with perfect clearness, fullness and strength, understands Himself, views His own essence…that idea which God hath of Himself is absolutely Himself…Hereby is another person begotten, there is another infinite eternal almighty and most holy and the same God, the very same divine nature (1971, 103, emphasis added).

He goes on to make the connection explicit between God’s self-knowledge and the Son of God,

And this person is the second person in the Trinity, the only begotten and dearly beloved Son of God; He is the eternal, necessary, perfect, substantial and personal idea which God hath of Himself; and it seems to me to be abundantly confirmed by the Word of God (1971, 103).

Whether or not this explains how God can eternally exist as Three Persons, I will let the reader decide. Obviously, Edwards includes much more nuance and thought than a brief synopsis like this one can contain in a simple blog post. But another question arises almost immediately. What about the Third Person of the Trinity? What about the Holy Spirit? To this point, Edwards has been emphasizing God’s self-knowledge. But in regard to the Holy Spirit, Edwards will now turn the attention to God’s joy in Himself. Listen:

The Godhead being thus begotten by God’s loving an idea of Himself and shewing forth in a distinct subsistence or person in that idea, there proceeds a most pure act, and an infinitely holy and sacred energy arises between the Father and Son in mutually loving and delighting in each other, for their love and joy is mutual…I think it is plainly intimated to us that the Holy Spirit is that love (1971, 108, emphasis added).

To summarize, it would be helpful to quote Edwards at length just one more time. This paragraph from page 108 of Helm’s 1971 edition I think is very clear:

The Father is the deity subsisting in the prime, unoriginated and most absolute manner, or the deity in its direct existence. The Son is the deity generated by god’s understanding, or having an idea of Himself and subsisting in that idea. The Holy Ghost is the deity subsisting in act, or the divine essence flowing out and breathed forth in God’s infinite love to and delight in Himself. And I believe the whole Divine essence does truly and distinctly subsist both in the Divine idea and Divine love, and that each of them are properly distinct persons.

Once again, whether this psychological model is convincing, I will let the reader decide. In layman’s terms what Edwards is saying here is simply this:

God is eternal. The Father is the “deity subsisting in the prime.” That is to say, the Father is who we think God is in standard theological definitions: eternal, omnipotent, holy, beautiful, and wise. In fact, God is so wise that when He thinks of Himself, His knowing and valuation is pure, holy, and precise. Unlike finite creatures, God’s self-knowledge lacks nothing. So glorious is His knowledge, that another “person” entirely is generated, the Son or the Logos. He is not created, but always was, is, and is to come. This must be, because God never began to think about Himself. Herein we have the Son. The Son is the Father’s pure, unmitigated, unfiltered self-knowledge.

But it does not end there.

Because God is a joyful God, truly rejoicing in His being (for His judgments and valuations are always morally perfect) He also takes great pleasure in the mutual recognition between Father and Son. This joy itself includes personality, and is the Holy Spirit, or we can say, God’s eternal joy and enjoyment between Father and Son. Thus, there is one God substantially, but because of the glorious infinity of God’s wisdom and joy, He eternally exists as Three Persons: God in the Prime (Father), God’s perfect self-knowledge (Son), and God’s joy in Himself (Holy Spirit).

See also my short video on Essay on the Trinity. 

Interview: Oliver Crisp on “Jonathan Edwards Among the Theologians”

Today, EdwardsStudies.com had the opportunity to chat with Oliver Crisp, one of the most productive Edwards Scholars on the global scene today. Not only has Dr. Crisp had several significant works about Jonathan Edwards published to great reception in recent years, but his new work, Edwards Among the Theologians is also being received with accolades as well. 
First question: What the heck happened to the beard? A couple years ago you were rocking the manly mug, now you look like a freshman again. What gives? 
 
The beard comes and goes. A friend said to me recently, “Well, you can always grow it back!” I guess that’s true. Watch this space …
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When I read your book Jonathan Edwards on God and Creation last year, I didn’t notice the accent. But when I listened to a talk you gave recently, I could tell you weren’t from Brooklyn. Give us two-cents worth of your back story. 
 
I was born and raised in London, England. Went to Art School in London. Then went to study Divinity (Theology) in Scotland. Taught high school for a bit, got a ThM in Divinity also from Scotland. Became a trainee minister for three years. Wrote a PhD at King’s College, London. Then taught at the University of St Andrews for a couple of years before doing a Postdoc at the University of Notre Dame. After that we relocated to the West of England, where I taught at the University of Bristol. We had a year at the Center of Theological Inquiry, Princeton. Then, after a brief stint back in Bristol, we moved out to California to teach at Fuller Seminary, which is where I am now. I’m also about to start teaching a bit for the new Institute for Analytic and Exegetical Theology at the University of St Andrews.
 
How did you get hooked on Edwards? 
 
Two sources: the first was John Piper’s Desiring God. The second was a pastor friend of mine who gave me a biography of Edwards to read as I went up to University as an undergraduate. It left me fascinated. As a consequence, I decided to read Edwards on the Will as an undergraduate. Then things really got out of hand and I ended up writing a PhD dissertation on him. The rest you know.
 
So what’s the deal: is Edwards a panentheist or a full-blown pantheist? Has the needle moved on your position?
 
No, I haven’t changed my view. I think Edwards is committed to panentheism (all-in-god-ism). I argued that in my book Jonathan Edwards on God and Creation (OUP, 2012), and others have said something similar. But I now think that there are tendencies within Edwards’s thought that press him in the direction of pantheism (all is god). He would never have embraced that, of course. But there are things he does say that seem to lead to that conclusion–and this was the conclusion that Charles Hodge came to in the nineteenth century as well. So I guess I think that there is more than one Edwards, depending on how you weight certain claims that he makes in his works.
 
What is the new ground you are covering in Jonathan Edwards Among the Theologians. Any new or fresh insights since your previous works came out? 
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You’ve just named one: the pantheism question. That is a pretty big change for me. Another: my views on his doctrine of the Trinity changed since my previous book. I read Kyle Strobel’s book on Jonathan Edwards and it made me rethink my own position. Although I don’t end up agreeing with Kyle, I think his interpretation makes a lot of sense and was the means by which I came to see something about Edwards’s account of the Trinity that I hadn’t seen before. I now think that Edwards presents a truly novel model of the Trinity–a very rare thing indeed.
In addition to these, the chapter on Edwards’s preaching is something I’ve not put in a monograph before. Also, putting Edwards in “dialogue” with other classical Christian thinkers enabled me to show how his views are often not quite what you’d expect. For instance, he turns out to have a much less straightforwardly orthodox account of creation than Arminius–not a conclusion some people will be expecting!
 
What are some of the primary sources you are digging through in Edwards Among the Theologians? 
 
The major works of Edwards such as Freedom of the Will; God’s End in Creation; and Original Sin. Also, his Discourse on the Trinity, and his notebooks, as well as some of his sermons.
 
Your last chapter is on the orthodoxy of Edwards. Give us a hint as to where you land on that. 
 
I think that, from a certain point of view, Edwards’s views press at the very boundaries of what most Christians will consider theologically orthodox. In the final chapter, I go into that in some detail, arguing (in keeping with Charle Hodge) that Edwards’s views press him beyond panentheism towards pantheism. Those who have read Edwards’s sermons and some of his more devotional works may be a bit shocked to read this, but it is nothing more than drawing out issues that are latent in his work. Edwards was a strikingly original thinker. Sometimes his originality gets him into trouble.
 
What are you working on right now? Any new projects? 
 
I’m finishing up an Introduction to Jonathan Edwards co-written with Kyle Strobel. This should be going to Eerdmans for publication in the next couple of years. I’m also currently writing a book on the atonement for Baker Academic, entitled Substitution and Atonement.
 
Shout outs or recommendations? 
 
Read Edwards. His works are available online via the Yale Jonathan Edwards site. Read his God’s End in Creation, and his Religious Affections. Then read some of the harder material. As to secondary sources: read Kyle Strobel’s book; read Douglas Sweeney’s recent work Edwards the Exegete, which is terrific; and, as a good work of reference, Michael McClymond and Gerald McDermott’s The Theology of Jonathan Edwards is a significant contribution. Finally, read George Marsden’s biography of Edwards. You won’t regret it.

Interview with Kyle Strobel

EdwardsStudies.com is pleased to be talking today with Kyle Strobel, noted Jonathan Edwards scholar, author of some great books on the Northampton Puritan, and also the son of the award winning writer, Lee Strobel. Kyle, I just gave copies of The Case for Christ and The Case for Faith to an inquirer this very morning. What’s your dad up to these days? 

Well, pretty much the same as usual – working on books and preaching. He is currently on faculty at Houston Baptist University teaching evangelism courses and is a teaching pastor at Woodlands church. These days he is enjoying being a grandfather quite a lot, so that takes up a good deal of his time!

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I’m sure everyone asks, but what was it like growing up with a pretty well known speaker/writer as your father?

It is hard to summarize really. Mostly positive. It is a bit unusual when everyone seems to know your father and have an opinion about him. It is also unusual when people make all sorts of assumptions about you based on what they know about your father. But overall it was just normal for me.

How did you get started studying Jonathan Edwards? 

When I went to the University of Aberdeen to work on my PhD in systematic theology I didn’t know what my dissertation topic would be. My supervisor mentioned Edwards because he knew I was particularly interested in the interplay between theology and spirituality. So I started reading Edwards seriously for the next six months, making my way through several of his major works, and at that point I was hooked!

You mention the Reformed tradition in your works and lectures from time to time. Did you grow up Reformed or was that something that you discovered later in life? Do you consider yourself part of the broader Reformed tradition today?

This is something that has come up later in life for me. I grew up somewhat antagonistic to Reformed theology, but like most people, I really didn’t know what that meant. I was confronted with a reductionistic and superficial version of it, and so I critiqued it for being reductionistic and superficial! I consider myself Reformed, but I do so in a very broad sense. I am not confessionally Reformed – although I love the confessions of the Reformed tradition. I am Reformed in a more methodological way. The task of Christian theology is to think well about God and the content of theology in light of God. I take that impulse to be at the heart of Reformed theology.

If you don’t mind my asking, where are you worshiping on the Lord’s Day? 

I am on the teaching team at Redeemer Church in La Mirada, CA. I preach there monthly.

Let’s start with your much harder book, Jonathan Edwards’s Theology: A Reinterpretation. Tell us, in layman’s terms, what you are trying to accomplish here. 

Basically, my Reinterpretation book is an attempt to provide a way to read Edwards. In other words, this book provides a hermeneutical key to reading Edwards well. If we are going to read Edwards well, as I argue, we have to read him as he wanted to be read. We have to take seriously his Reformed impulses and we have to understand the inner-logic of his thought. This leads us to an overall orientation and direction in which to read Edwards well. As I argue there, we have to read him from the top-down – and therefore from his doctrine of the Trinity through his doctrine of creation in light of his understanding of the consummation of all things. This allows us to triangulate doctrine in light of who God is, what creation is, and where God is leading creation. I test my analysis by looking at spiritual knowledge, regeneration, and religious affection, showing how my distinct reading can speak into these three topics.

Why is a “reinterpretation” necessary?

With only a handful of exceptions, I don’t think Edwards is often read theologically. Because of Perry Miller’s emphasis, I think, we often read Edwards as a radical philosopher who appended a generic Reformed theology onto an already established philosophical framework. I think this is misguided. But the problem is that Miller, and those following in his wake, have done a better job of casting a vision for how to read Edwards. Scholars have responded to Miller and his line, but they never really did much to establish an alternative reading (and way of reading). My work is an attempt to fill in that gap. This is why, for better or worse, I spend a lot of time in the footnotes outlining how my view relates to or (more often) undermines other views in the secondary literature.

When I was reading it, I thought to myself, “Man! This guy really likes the word ‘qua!’” Aside from your obvious enthusiasm for the Latin term, what else do you think this work contributes to the advancement of Edwards studies overall? 

Qua” is a great term! Next to giving a methodology for reading Edwards, I think the most important contribution would be my analysis of Edwards’s doctrine of God. I argue that Edwards changed his view of the Trinity and no one seemed to notice. I argue for a distinct view of how Edwards’s argument works in his “Discourse on the Trinity.” I argue that Edwards’s view of God is “religious affection in pure act” (what I call, in the book, “Personal Beatific-Delight”). In light of these features of Edwards’s doctrine, I seek to show how his emphases guide his theology.

Your book Formed for the Glory of God: Learning from the Spiritual Practices of Jonathan Edwards is much more accessible for lay readers. Who did you have in mind when you wrote it? 

I had two main audiences in mind with that book. I was aiming it at lay people, but I was particularly interested in folks who appreciate Reformed theology (or who call themselves “Calvinists”) and those who are interested in spiritual formation. For the first group, I wanted to show them what a distinctively Reformed view of spiritual formation could look like. No one has ever really outlined Edwards’s understanding of spiritual formation before, and so I wanted to offer that to folks. But I also wanted to show people interested in spiritual formation that a distinctively evangelical reading, albeit a Reformed version, would develop into a specific kind of spirituality. I wanted to show the laity (and pastors) that our theological views are not divorced from our understanding of the practical realities of the Christian life.

In the appendix, you mention The Jonathan Edwards Project. Tell us a bit about that. How is progress going? 

Things are going well. Along with my edited version of Edwards’s Charity and Its Fruits, I am co-editing a volume of Edwards’s spiritual writings for the Classics of Western Spirituality series. I am still editing academic works on Edwards, and Oliver Crisp and I are nearly finished with our introduction to Edwards’s Christian thought. This volume with Oliver is the next major addition to my project, because we believe this could be the go-to introduction to Edwards’s thought. I am writing three chapters outlining Edwards’s theology while Oliver writes three chapters outlining Edwards’s philosophy. The book is due at the end of the Summer with Eerdmans.

Are you going to continue studying Edwards, or are you going to open some new channels of study in the future? 

I will slow down my research on Edwards a bit but I’ll never put it aside completely. I am a systematic theologian, so my interests are not primarily historical but doctrinal (not that I want to divide those two). Whenever I want to think about a doctrine I start with Edwards, and so that is where you see a lot of my work on Edwards come out. For instance, I have an article coming out with Harvard Theological Review called “Jonathan Edwards’s Reformed Doctrine of Theosis,” because I wanted to think through that topic more. I also have finished a chapter for a book on Edwards’s understanding of theologically anthropology, because that is a topic captivating me at the moment.

Any shout-outs or book recommendations for Edwards fans? 

I am particularly excited about the essays in a new edited volume I did called The Ecumenical Edwards: Jonathan Edwards and the Theologians. What I like about this volume is that it includes Protestants of all kinds as well as Roman Catholic and Eastern Orthodox theologians writing on Edwards in relation to another theologian (or school of thought). It ended up becoming a fascinating volume. My good friend Rhys Bezzant has a volume out on Edwards and the church that everyone should read, and, of course, Oliver Crisp has a new book out on Edwards (I assume Oliver always has a new book out!). There is a lot of good work being done on Edwards right now, so it is an exciting time for the guild. I am in the middle of reading Doug Sweeney’s new book Edwards the Exegete and it is great. Everyone interested in Edwards will need to read it.

Kyle, thank you so much for taking the time to talk with us at EdwardsStudies.com today! 

 

The Sermon that Reignited the Edwards Craze of the 1990’s: John Piper’s “The Pastor as Theologian”

At his 1988 Pastor’s Conference at Bethlehem Baptist Church, John Piper preached his first “Biography” message which would launch an annual tradition and a new genre category on the greatly helpful Desiring God site. Each year subsequently, Piper would read the works of one particular pastor, theologian, or missionary and give a biographical sketch at one portion of the conference. Most year’s he would then take questions for the time remaining.

For the first year, Piper chose as his subject – ultimately the first of many such sketches – his dead mentor, Jonathan Edwards. In this message, Piper sketches Edwards’s life, and gives a short history of the Bethlehem Pastor’s own reading of Edwards: first with An Essay on the Trinity, then The Freedom of the Will, The Nature of True Virtue, and the Religious Affections.

For me as for many of the new young Edwards enthusiasts, this talk sparked an interest in the man and the message of Jonathan Edwards. Piper passionately showed how the Northampton Puritan simultaneously held his “God-besotted worldview” with a massively beautiful God, how he labored daily to enjoy the Scriptures God gave the Church, as well as how Edwards maintained vigorous study habits throughout his days with Bible and pen in hand.

I suspect that this single message was as responsible as any other individual factor (although there were many) in relaunching the Edwards craze among young scholars. Piper’s passionate plea to take up the worldview of Edwards, with its gloriously central view of God’s sovereignty, and to take it back into pulpits all over the world.

Here is the audio link. 

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Video: John Piper on The Glory of God and the Gladness of Man: Essential Affections in God and the Life of the Church

In this video, John Piper summarizes Edwards’s theology of joy under three headings: God’s joy in His ontological nature in the Trinity; joy as the end for which God created the world; and joy in relation to the fallen world and the Gospel in the redemption of man.

Interview with Rob Boss, Ph.D on His New Book: God-Haunted World: The Elemental Theology of Jonathan Edwards

 

Today, EdwardsStudies.com has the privilege of talking with Rob Boss about his new book God-Haunted World: The Elemental Theology of Jonathan Edwards.

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Tell us a little about yourself Rob, how long have you been studying Jonathan Edwards, and how did you get interested in his works?

Thank you for the invitation, Matthew. My first encounter with Edwards was in 1994 while reading Michael Crawford’s Seasons of Grace: Colonial New England’s Revival Tradition in Its British Context (OUP, 1991). Soon afterward I purchased the Banner of Truth edition of Edwards’ works and began reading Freedom of the Will. It was an experience akin to drowning, but I persevered until I finished the Hickman edition of Edwards’ works. I then started collecting the Yale edition.

My interest in Edwards has been driven primarily by my experience of God’s grace. I found in Jonathan Edwards a doctor of the soul who could diagnose spiritual ailments and prescribe treatments that heal. His ability to direct persons to repentance and faith in Jesus Christ resonated deeply with me.

After pastoring a church in Oklahoma I returned to Southwestern Baptist Theological Seminary for Ph.D. work in church history, where I wanted to continue my study of Edwards. It was at Southwestern that I met my dissertation supervisor, Robert Caldwell. Caldwell is a careful JE scholar who studied under Doug Sweeney and has written books on Edwards’ trinitarian theology and theology of awakening.

You scored a sweet review from Douglas Sweeney and have a recommendation from Kenneth Minkema as well. Those guys are pretty awesome in our quarters. How did you score those reviews? Have you worked with them before?

“Sweet” is an apt (and even Edwardsean) description. I am very thankful that they requested review copies of my book.

I first met Ken Minkema in October of 2007 at Northampton, MA. Under the direction of Richard Hall, a conference was convened at First Churches of Northampton on the theme of “Jonathan Edwards and the Environment.”

I presented papers at a series of Northampton conferences in 2007, 2008, and 2010. Participants included Ken Minkema, M.X. Lesser, Stephen Nichols, Rhys Bezzant, Gerald McDermott, Michael McClymond, Robert Caldwell, Oliver Crisp, and other Edwardsean scholars. It was a stimulating time to say the least.

Tell us about the title of the book God-Haunted World.

The title of the book is a story in itself. When I returned to seminary for doctoral work, I met Stephen Dempster, a noted OT scholar visiting from Canada. Though from a different field, he was full of encouragement and advice. We had a number of inspiring discussions on Edwards’ typology and natural theology. During one of our exchanges, he described Edwards’ worldview as “God-haunted” and encouraged me to write a book about it.

I registered the domain name godhauntedworld.com and began writing furiously. At the end of a couple of months, I showed my writing to Caldwell, who wisely suggested that I reduce it to 20 or so pages and submit it to a journal. Instead of submitting it for publication, I submitted it to the 2007 Northampton conference on “Jonathan Edwards and the Environment.” My paper was titled “God-Haunted World: An Edwardsean Rationale for Saving the Creation.” I soon received notice that my paper had been accepted. I was elated!

In the following years, I stuck with the “God-haunted world” theme and tried to bend my doctoral papers in that direction.

What do you mean by “The Elemental Theology of Jonathan Edwards.”

“Elemental” denotes the role of nature or the elements in Edwards’ emblematic theology.

Take us through the flow of the book. How do you progress through the content?

The book begins with a brief historical survey of the emblematic worldview of the Renaissance and its adoption by post-Reformation Protestants and emblem writers. I examine some emblematic works of select individuals such as Ralph Austen, John Bunyan, Benjamin Keach, Cotton Mather, and others. I then compare Edwards’ notebook “Images of Divine Things” with theirs, noting poetic quality, doctrinal content, and the primacy of Scripture over nature. I identify Edwards’ project as a reinscripturation of the world and I explore the main theological categories of his intertextual, devotional worldview.

Tell us about some of the main works of Edwards that you discuss in this book.

I focus mainly upon his typological notebook “Images of Divine Things,” with reference to his Miscellanies, Scientific Writings, and Sermons.

What do you want readers to capture about President Edwards, the man himself, by reading this work?

I hope that readers will better understand the meditative Edwards. I want to introduce them to Edwards’ intensely devotional, reinscripturated worldview which he summed up perfectly in “Image” no. 70,

If we look on these shadows of divine things as the voice of God, purposely, by them, teaching us these and those spiritual and divine things, to show of what excellent advantage it will be, how agreeably and clearly it will tend to convey instruction to our minds, and to impress things on the mind, and to affect the mind. By that we may as it were hear God speaking to us. Wherever we are and whatever we are about, we may see divine things excellently represented and held forth, and it will abundantly tend to confirm the Scriptures, for there is an excellent agreement between these things and the Holy Scriptures.

As I mention in the book, familiar objects such as spiders, arrows, death, sun, rain, plants, animals, and human events are transformed into powerful and affecting mental images in Edwards’ preaching and writing. The entire world is a vivid illustration of spiritual truth, truly a second book of revelation which provides powerfully affective images both comforting and frightful.

How did your research change your views about Edwards, if at all, during the process of writing?

A significant turning point in my understanding of Edwards came when I began to classify Edwards, Bunyan, and others like them as creative evangelical theologians. They believed that a poetic disposition is requisite to a proper understanding of Scripture and the world.

This is fascinating to me, especially since both E.O. Wilson and Richard Dawkins have given the poet-scientist an exalted role in properly interpreting the world. In Unweaving the Rainbow, Dawkins says that nature should inspire scientists to write poetry in order to transform worldviews. Jonathan Edwards says that creation is poetry. The difference is huge.

Reading Tibor Fabiny’s work helped me see Edwards in a wider context which included Luther, Shakespeare, emblem writers, and the English Baptist Benjamin Keach.

Writing about Edwards’ poetic worldview of similitudes and correspondences can be a frustrating exercise. One wants to see, touch, and manipulate his system of thought; at least I do. A recent breakthrough came when I started visualizing Edwards’ thought through complex network graphs. I was able to include some of these visualizations in the book, and am doing more on ElementalTheology.com.

The cover art is pretty cool. Who came up with that concept?

Full credit goes to my younger daughter, Sarah. While she was home on summer break from Wheaton College I took advantage of her artistic abilities and commissioned her to create a “new and cool” Edwards with a piercing and direct gaze. I think she nailed it. She also copy edited the book (though any remaining mistakes are entirely my own).

Have you read Oliver Crisp’s new work Edwards Among the Theologians?

I have read selections of it and am eager to finish it. His work is simply remarkable.

What are you reading right now?

In addition to the Bible, I am currently rereading Notes on Scripture, WJE, vol. 15, along with some Dostoevsky and Steinbeck.

Are you done with Edwards yet, or are you going to keep digging for future works?

There is much more to be explored … Edwards’ theology is an ocean of great breadth and immense depth.

Thanks for interviewing with us, Rob. Any parting thoughts or recommendations for readers of EdwardsStudies.com?

I leave you with a cool quote from Mark Noll’s America’s God: From Jonathan Edwards to Abraham Lincoln, 444.

Attentive readers of these pages will realize that if I had to recommend only one American theologian for the purposes of understanding God, the self, and the world as they really are, I would respond as the Separatist Congregational minister Israel Holly did in 1770 when he found himself engaged in theological battle: “Sir, if I was to engage with you in this controversy, I would say, Read Edwards! And if you wrote again, I would tell you to Read Edwards! And if you wrote again, I would still tell you to Read Edwards!