Jonathan Edwards (preacher)

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Jonathan Edwards

Jonathan Edwards (born October 5, 1703 in East Windsor , Connecticut Colony , † March 22, 1758 in Princeton , New Jersey ) was a British congregational preacher , missionary and an important figure in the Awakening movement of the First Great Awakening .

Family and relatives

Engraved by Jonathan Edwards from R. Babson and J. Andrews

Jonathan Edwards' maternal grandfather, Solomon Stoddard , was a pastor in Northampton.

The father of Jonathan Edwards was Timothy Edwards (1669-1758), his mother was Esther Stoddard Edwards (1672-1770). Timothy Edwards was a Harvard graduate pastor in Windsor after marrying Esther Edwards Stoddard on November 6, 1694. Esther Edwards Stoddard was a daughter of Pastor Solomon Stoddard.

Jonathan Edwards was born on October 5, 1703 in East Windsor, Connecticut. He had ten sisters. Most were later married to a pastor.

Timothy's father was Richard Edwards (1647-1718). Originally from Wales, he was a successful cooper and trader in Hatfield, Massachusetts . Richard's father, in turn, the grandfather of Jonathan Edwards on his mother's side, was William Edwards (1618–1680), the son of Ann Edwards, who was married to James Coles for the second time. In the group around Thomas E. Hooker II. (1586–1647), who founded the center of the Connecticut colony in Hartford (Connecticut) in 1636 , the widowed Ann and her son William were also there. Before emigrating, Ann worked temporarily for the household of Elizabeth I. Her first husband was Richard Edwards (1590–1625), pastor and teacher in London. Her son William had married four times. From the marriage with Agnes Heane Harris Spencer (1604-1680) the son Richard Edwards was born, the grandfather of Jonathan Edwards.

The birthplace of Jonathan Edwards was East Windsor Hill. In Windsor (Connecticut) , the first settler house was 1633 Connecticut built. The site is listed on the National Register of Historic Places and was then part of the Windsor community. Because of the parish divisions, East Windsor Hill is now part of South Windsor (Connecticut) .

On July 28, 1727, Jonathan Edwards married Sarah Pierpont (1710-1758), daughter of Yale co-founder James Pierpont (1659-1714). His descendants include u. a. the banker John Pierpont Morgan and James Lord Pierpont , the composer of the song Jingle Bells . The family name originally comes from Holme-Pierrepont in Nottinghamshire ( England ). James Pierpont's third wife and mother of Sarah was Mary Pierpont Hooker (1673-1740), daughter of Reverend Samuel Hooker (ca. 1634-1697) and granddaughter of Thomas E. Hooker II, the chief founder of the Connecticut Colony.

Jonathan Edwards Jr.

Sarah Edwards Pierpont gave birth to three boys and eight girls.

Jonathan Edwards, who was always ailing, died on March 22, 1758 of the effects of a vaccination against smallpox (the method of vaccination was not yet known).

Jonathan Edwards' descendants have frequently named their sons Jonathan, John and Timothy. There are many clergymen from Jonathan Edward's family. Jonathan Edwards Jr. (1745–1801) was pastor and linguist in various Iroquois and Algerian languages ​​as well as in the linguistic classification of the New World . He also served as President of Union College in Schenectady ( New York ).

According to research by Albert E. Winship up to 1900, among the descendants of Jonathan Edwards there are 13 presidents in higher education institutions, 65 professors, and many other important figures. Jonathan Edwards' son Pierpont Edwards (1750-1826) sat in the Continental Congress and was US federal judge . His son Henry W. Edwards (1779-1847) was Connecticut Governor, Senator and Congressman. One of Jonathan's grandchildren, Timothy Dwight IV (1752-1817), became president of Yale College in 1795 (his mother was Jonathan's daughter, Mary Edwards (1734-1807)). Another grandson, Aaron Burr Jr. (1756-1836), was Vice President of the USA from 1800 to 1804. His mother was Esther Edwards Burr , the daughter of Jonathan Edwards.

Training time

The father Timothy Edwards recognized the very promising intellectual talent of Jonathan very early. Jonathan’s parents raised a disciplined and correct lifestyle from an early age. At the age of eleven or twelve, Jonathan had already learned Latin a. a. also worked through Isaac Newton's work on optics. Shortly before the age of 13 (1716), Jonathan Edwards began studying theology at a collegiate school founded in 1706, which in 1716 relocated from Saybrook (Connecticut) (now Deep River (Connecticut) ) to New Haven (Connecticut) and since 1718 there the name Yale College is known (the term Yele University comes from 1887). Jonathan Edwards graduated first in his class with a Master of Arts degree in theology in September 1720 . During the ripening period, Jonathan was not always sure that he would serve as a pastor. Jonathan Edwards writes about himself that he did not understand real faith in God until he was 18:

“The experience of that inner delight in God and in the things of God, in which I have found myself so often since then, happened when I read the words: 'But to the King of the Ages, the incorruptible, invisible, only God, be glory and Glory for ever and ever! Amen.' ( 1 Tim 1:17  ELB ). As I read these words, a sense of the glory of Godhead penetrated my soul; it was a new feeling that was entirely different from anything I had ever known. Never had any words in the Bible seemed like this to me. I thought to myself how wonderful this divine being is and how happy I would have to be if I could enjoy this God and, wrapped in him, be taken up to him in heaven, so as to be devoured by him for ever. "

- Jonathan Edwards : Memoirs

In 1722, Jonathan Edwards moved to New York , where he began his first job as a parish assistant in a Scottish Presbyterian ward on William Street. He stayed there for eight months but did not want to stay and after two more months of home study he went back to Yale. Initially, he wanted to answer a call to Bolton, Connecticut, when a request from Yale came in.

The Yale rector Timothy Cutler (1684-1765) announced together with two tutors and four clergy on September 12, 1722, to the horror of the general public, their move to the Church of England and thus to the Episcopal Church . Cutler was then released and moved to Christ Church in Boston . Edwards was tutor at Yale from May 21, 1724 and adhered to his Calvinist views. In 1726 Edward's cousin, Elisha Williams (1694-1775), the son of William Williams sr. (approx. 1665–1741) (son-in-law of Solomon Stoddard ), elected rector and remained in this office until 1739. Jonathan Edwards had studied under Elisha Williams in Wethersfield (Connecticut) a few years earlier when the college was still organized in different locations . Contemporary critics had criticized Harvard for slipping the oldest New England college into Latitudinarianism and Yale even into enthusiasm ( enthusiasm was a contemptuous word that many Puritans used to refer to the Antinomists and the Quakers ). This was intensified when Yale accepted a donation of 880 valuable books, recalling the much-discussed controversy of an Anglican-themed book donation episode in 1714.

Northampton

On February 15, 1727, Jonathan Edwards was ordained to take over the leadership of the congregational church in Northampton, Massachusetts from his grandfather Solomon Stoddard . The town was founded in 1654 and had over 200 families at the time Edwards took office. There would have been many other good figures for this position, but Jonathan Edwards had the most hopes because of his background.

On October 29, 1727, New England was hit by a violent earthquake that left dead, injured and many homes destroyed. The colonists then poured into the churches. From 1731 Northampton was a very important place in the revival movement, which is known as the so-called Great Awakening especially from 1740 .

Jonathan Edwards describes the people in his area as just as down-to-earth as in all of New England . The depravity was not so advanced due to the distance to the seaports. The order of the district and the purity of Christian doctrine are a result of the great ability and excellent piety of his grandfather and predecessor Solomon Stoddard. The quarrels are also less in the area than anywhere else, except for the Springfield disputation.

Edwards had nothing but praise for the city's first Reverend, Eleazer Mather. He was held in high regard by his people, as was Mather's successor, Solomon Stoddard. The greater part of the city's young people were genuinely concerned about their eternal salvation. After the death of Stoddard, who had experienced five revival periods, Edwards discovered a period of extraordinary dullness about the Christian faith because of all kinds of drunken bouts. The leadership of the families was inadequate. There were two parties in the city who contradicted each other on all occasions.

Awakening 1734/35

Then the spiritual dismay rose again. The exchange between people was promoted through meetings in the city districts. This was how the unrest among the youth was contained. Many adolescents were deeply affected by the death of a young man who died within a few days of pleurisy, and two other deaths. With the spread of Arminianism , there has been a great deal of unrest over the meaning of belief.

“Many who viewed themselves as Christless appeared to be raised for fear that God might withdraw from the land and that we would be abandoned to heresy and corrupt principles, and that the opportunity for salvation would be lost. Many who had a little doubted the truth of the doctrine were taught, and as a result they were afraid of their doubts in such a way that it might bypass them to their eternal harm. And they gave the impression that, with a lot of dismay and commitment, they were taking the necessary path to be accepted by God. "

- Jonathan Edwards : A Narrative of Surprising Conversions 1736

Jonathan Edwards reacted to the doctrinal uncertainty with his sermons. So there was again a general satisfaction and a respect for the main truths of faith. In December 1734 there was a notable heavenly blessing. The Spirit of God worked extraordinary and worked wonderfully in the church, as Edwards reports. In the winter of 1734 the revival was so strong that everyday life was affected. Almost 300 people joined the church in just six months. People also came from abroad. In the meantime, other churches in New England were also caught up in the Spirit of God and many people gave their hearts to Jesus Christ. In the Northampton area, around 300 people were converted and 620 new people attended the sacrament. The city has never been so full of love, joy and relaxation as it was these days, Edwards noted.

In May 1735, Edwards felt the Spirit of God gradually withdrawing. In his estimation, the adversary became angry and melancholy spread. A celebrity from his close family even committed suicide, which caused horror from far and wide. In the same year Jonathan Edwards made a longer trip after the particularly work and adventure-intensive phase in Northampton in order to regain physical and mental health. It was then that conservative Calvinism began to crumble in the Connecticut Valley . The Hampshire Association of Ministers was able to prevent the Arminian Robert Breck from being ordained to the First Church in Springfield (Massachusetts) in the absence of the traveling Jonathan Edwards . Incited by popular anger, Breck was even arrested for a short time. However, the imprisonment of a clergyman sparked an avalanche of outraged statements. The debate about the actual doctrinal questions was replaced by a discussion about authority. Breck was ordained in Boston in 1736 and was invited to a meeting of the Hampshire Association again in October 1741.

Since 1733, a new building was discussed unsuccessfully in the Northampton parish. A formal decision for a new building was made on November 5, 1735. A definite impetus for this came from an accident on March 13, 1737. The large crowd of believers in the church collapsed the rear gallery during a sermon by Jonathan Edwards. What could easily have ended with dozens of deaths wonderfully resulted in a few minor injuries. A replacement for the second church, built in 1664, was prevented during the discussion about the reallocation of the church seats, which were sold according to the social hierarchy of the time. Women and men were not allowed to sit together. Despite these delays, it was possible to move into a new assembly building on December 25, 1737. According to Ebenezer Hunt's records, on May 5, 1738, the old church was demolished.

Awakening 1740/41

On October 15, 1740, the Methodist travel preacher George Whitefield (1714-1770) visited Northampton, where he preached five times and once in Hatfield. Edwards noted that most of the congregation had tears in their eyes during a great period of preaching. Whitefield was so touched that he spoke first of all of the comforts and privileges of Christians and the abundant outpouring of the Holy Spirit on them. During this awakening period there were also emotional exaggerations that were interpreted differently at the time. The visit of the spiritually blessed, rhetorically talented and marked by sentimentalism Whitefield resulted in an awakening change for almost two years and followed on from the (puritanical) awakening experienced throughout the Connecticut Valley from 1734 to 1735. Whitefield visited hundreds of towns and villages in the British colonies in North America. Along with Jonathan Edwards, he is considered the most important preacher of the great revival movement . The great revival is also the beginning of Methodism in the United States of America . The new or newly awakened believers essentially did not return to the earlier types of loyalty of the old Puritan society of New England. Above all, it was a spiritual awakening. With the new settlers and the new attitudes, society was constantly changing.

Departure from Northampton

Officially on June 22, 1750 Edwards had to leave the Northampton community after a conflict. One of the specific reasons was that Jonathan Edwards wanted only people who were converted to Jesus Christ and who also confess this publicly to be able to take part in the Lord's Supper and become members of the parish. From 1744 he was open to it. The Calvinist confessional tradition was already anchored in the Geneva church order under the reformer John Calvin . Jonathan Edwards saw no way in terms of his conscience to continue the rather open sacrament tradition of his practical-thinking and otherwise highly esteemed grandfather Solomon Stoddard. He said that those who hope to be saved forever should take part in the sacrament. With this, Edwards stood in the eyes of his opponents against the Half-Way-Covenant recommended since 1662 by the General Court (Parliament of Massachusetts) , which at that time was in use in many churches in New England. The conflict was deeper, however: in New England the relationship between clerical authority and lay authority within the churches was discussed frequently and emotionally in those days. As is so often the case in church conflicts, here too social differences began to condense in theological sensitivities. Jonathan Edwards realized that an overly open sacrament policy meant that there would no longer be any distinction between parish and resident parish. Jonathan Edwards seemed to foresee the necessary differentiation of the church into a people's church and a separate confessional church.

Stockbridge

Jonathan Edwards worked for a few years in the parish of the border village of Stockbridge (Massachusetts) after his time in Northampton . The work was extremely difficult. Conflicts with the dominant Williams clan and their partially criticized behavior towards the Indians, poverty, serious illness and the threat from those Indians who were incited by the French were almost constant. Despite all these difficulties, Edwards wrote his concluding work on the sacrament controversy ( Misreprentations Corrected, and Truth Vindicated. ) In 1752 , and there was a school for the Mohawks . In 1754 Edwards did well in Stockbridge, but while he was still in office the conflict called the Seven Years' War began , which in the USA is called French and Indian War (1754–1763). In 1753 and 1754 Edwards was partly seriously ill. In September 1754, four people were killed by French-incited Indians. The billeted troops had to be fed. But some of the Mohawks, who used to live viciously, wanted to follow Christ. Edwards cared unselfishly for the whole well-being of the people entrusted to him and sometimes gave four sermons on Sunday, two for the white settlers, one for the Housatonic and one for the Mohawks.

“When I was only six years old, my father and his family moved to Stockbridge, which at that time was almost exclusively inhabited by Indians, because there were only 12 white families (i.e. Anglo-American families) in the village, but 150 Indian families gave. The Indians were our closest neighbors, so I was with them all the time. Her boys were my daily schoolmates and playmates. Outside of my father's house I have seldom heard anything other than the language of the Indians. That's how I learned them and I was able to speak them very well. It became more familiar to me than my mother tongue. I knew the names for some things in Indian, but not in English. "

- Jonathan Edwards Jr. (1745-1801) : Sprague, Annals

In 1754 Jonathan Edwards' book on free will ( On the Will ) came out. Even before it was released, there were 298 pre-orders, 42 of them from Scotland. Man has the abilities for freedom, but these are morally wrong. Edwards suggested that man is not free to choose that which opposes sinful tendencies. What could encourage a person to persevere in his own sins than the imagination that his salvation is possible at any time and that the timing is in his own hands.

“It is noteworthy that in defending Calvinism Edwards began with the errors about the nature of human will. The great aim of his book is to show, both with the aid of reason and with the aid of Scripture, how one can consistently cling to the biblical teaching of the responsibility of man and at the same time reject the Arminian belief in man's ability to make free will.

- Iain H. Murray : Jonathan Edwards

Princeton

As early as September 1752, Jonathan Edwards attended the College of New Jersey ( Princeton University from 1896 ) and had encouraging conversations. The college was founded by interim Governor John Hamilton in 1746. Jonathan Edwards was appointed there in 1757 and took office on February 16, 1758. In 1812, by resolution of the Presbyterian Church and with the help of the College, Princeton Theological Seminary was established.

Works

Sinners in the Hands of an Angry God, sermon delivered at Enfield on July 8, 1741.
A Faithful Narrative of the Surprizing Work of God in the Conversion of Many Hundred Souls in Northampton, London 1737

Yale University began publishing the Works of Jonathan Edwards in 1957 . 26 volumes have appeared in the last fifty years. But the work is not yet finished. The texts are also available online.

Among the many works by Edward, the following are among the best known:

  • Sinners in the hands of an angry god (1741)
  • Treatise concerning religious affections (1746)
  • A vindication of the gospel doctrine of justifying faith (1746)

Works by Jonathan Edwards published in German:

  • The life of David Brainerd . Diary of an Indian missionary.
  • The sinners in the hands of an angry god.

Sinner in the hands of an angry god

This essay (in the original Sinners in the Hands of an Angry God ) by Jonathan Edwards is based on his sermon, which he delivered on July 8, 1741 in Enfield, based on the Bible text of ( 5 Mos 32,35  ELB ). Here the reality of God's wrath and the imminent danger under which an unconverted person lives are described impressively and in sharp words. This sermon made a great impression on many people, so that it was reprinted over and over again.

“All of you who have not yet experienced the great change of heart which the mighty power of the Spirit of God is able to bring about in your souls; All of you who have not yet been born for the second time and thus created into new creatures, who are still dead in your sins and have not yet been raised into the new, as yet unknown light and life, you are all still in the hands of an angry god. Your way of life may have improved so much in many relationships; you may have religious inclinations and maintain a certain form of religion in your families as well as in the little room and in the house of God - it is nevertheless only his mere will that at this moment protects you from being swallowed up by eternal ruin. "

- Jonathan Edwards : The sinners in the hands of an angry god (1741)

perception

Jonathan Edwards is said to have influenced American transcendentalism . Of particular importance is Edwards' History of the Work of Redemption , a work based on a series of sermons from 1739 that conceives theology of history in a new way and foreshadows the modern philosophy of history.

Like many Protestant theologians of the 18th century, Jonathan Edwards tried to combine John Calvin's doctrine of salvation with John Locke's enlightenment philosophy and Isaac Newton's world of thought . His sermon sinners in the hand of an angry God became famous in the context of the Great Awakening .

“Nobody is more important to the current state of Christianity than Jonathan Edwards ... He was a great theologian and at the same time a great evangelist ... He was above all the revival theologian. If we want to know anything about true revival, Edwards is the man we should ask ... "

- Martyn Lloyd-Jones : The Puritan Experiment in the World.

“Edwards had a wonderful ability to ponder the implications of Christian beliefs on their logical conclusions, sometimes with unnerving results. Not everyone will agree with all of their premises and therefore will not feel compelled to share their conclusions. Nonetheless, everyone would do well to ponder Edward's view of reality and its awesome implications. "

- George M. Marsden : Jonathan Edwards. A life.

"The New England theology, which has shaped American revival theology to this day, proceeds from Edwards as the spiritual father."

- Otto Riecker : Call everyone. George Whitefield.

Remembrance day

March 22nd in the Evangelical Lutheran Church in America ELCA .

literature

Web links

Wikiquote: Jonathan Edwards  - Quotes

Individual evidence

  1. ^ Iain H. Murray: Jonathan Edwards: A Teacher of Grace and the Great Awakening. Christian literature distribution, Bielefeld 2011, ISBN 978-3-86699-306-8 , Appendix A and B.
  2. ↑ Patricia J. Tracy: Jonathan Edwards, Pastor. Religion and Society in Eighteenth-Century Northampton. Hill and Wang, New York 1980, ISBN 0-8090-6195-3 , p. 54.
  3. ↑ Patricia J. Tracy: Jonathan Edwards, Pastor. Religion and Society in Eighteenth-Century Northampton. Hill and Wang, New York 1980, ISBN 0-8090-6195-3 , p. 52.
  4. ^ Iain H. Murray: Jonathan Edwards: A Teacher of Grace and the Great Awakening. Christian literature distribution, Bielefeld 2011, ISBN 978-3-86699-306-8 , Appendix B.
  5. ^ Iain H. Murray: Jonathan Edwards: A Teacher of Grace and the Great Awakening. Christian literature distribution, Bielefeld 2011, ISBN 978-3-86699-306-8 , p. 31.
  6. ^ Iain H. Murray: Jonathan Edwards: A Teacher of Grace and the Great Awakening. Christian literature distribution, Bielefeld 2011, ISBN 978-3-86699-306-8 , p. 31f.
  7. ^ Iain H. Murray: Jonathan Edwards: A Teacher of Grace and the Great Awakening. Christian literature distribution, Bielefeld 2011, ISBN 978-3-86699-306-8 , p. 30.
  8. ↑ http://pdfhost.focus.nps.gov/docs/NRHP/Text/86001208.pdf (accessed on: March 27, 2012).
  9. ^ Richard Hofstadter: America at 1750: A Social Portrait . New York 1973, pp. 235-244, ISBN 0-394-71795-3 .
  10. ↑ George M. Marsden: Jonathan Edwards. A life. Yale University Press, New Haven 2003, ISBN 978-0-300-10596-4 , pp. 500f.
  11. ↑ George M. Marsden: Jonathan Edwards. A life. Yale University Press, New Haven 2003, ISBN 978-0-300-10596-4 , p. 499.
  12. ↑ Perry Miller: Jonathan Edwards. (Reprint of the 1949 edition). University of Nebraska Press, Lincoln NE 2005, ISBN 0-8032-8307-5 , p. 5.
  13. ↑ Patricia J. Tracy: Jonathan Edwards, Pastor. Religion and Society in Eighteenth-Century Northampton. Hill and Wang, New York 1980, ISBN 0-8090-6195-3 , pp. 52f.
  14. ↑ Jonathan Edwards: Memoirs. In: Benedikt Peters: The Spirit of Awakening. The great awakening and the charismatic movement. Betanien, Bielefeld 2001, ISBN 3-935558-02-3 , p. 14.
  15. ↑ Perry Miller: Jonathan Edwards. (Reprint of the 1949 edition). University of Nebraska Press, Lincoln NE 2005, ISBN 0-8032-8307-5 , p. 38.
  16. ↑ Perry Miller: Jonathan Edwards. (Reprint of the 1949 edition). University of Nebraska Press, Lincoln NE 2005, ISBN 0-8032-8307-5 , p. 143.
  17. ↑ Perry Miller: Jonathan Edwards. (Reprint of the 1949 edition). University of Nebraska Press, Lincoln NE 2005, ISBN 0-8032-8307-5 , pp. 5-8.
  18. ↑ Patricia J. Tracy: Jonathan Edwards, Pastor. Religion and Society in Eighteenth-Century Northampton. Hill and Wang, New York 1980, ISBN 0-8090-6195-3 , p. 51.
  19. ↑ George M. Marsden: Jonathan Edwards. A life. Yale University Press, New Haven 2003, ISBN 978-0-300-10596-4 , p. 121.
  20. ↑ Archive link ( Memento of the original from June 28, 2012 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. (accessed on: April 10, 2012).  @1@ 2Template: Webachiv / IABot / earthquake.usgs.gov
  21. ↑ http://edwards.yale.edu/archive?path=aHR0cDovL2Vkd2FyZHMueWFsZS5lZHUvY2dpLWJpbi9uZXdwaGlsby9nZXRvYmplY3QucGw/Yy4xMzoxMS53amVv (accessed April 10, 2012).
  22. ↑ Jonathan Edwards on Revival. A Narrative of Surprising Conversions. First published in 1736. The Banner of Truth Trust, Edinburgh / Carlisle PA, 1999, ISBN 0-85151-431-6 , p. 7.
  23. ↑ Jonathan Edwards on Revival. A Narrative of Surprising Conversions. First published in 1736. The Banner of Truth Trust, Edinburgh / Carlisle PA, 1999, ISBN 0-85151-431-6 , pp. 8-9.
  24. ↑ Jonathan Edwards on Revival. A Narrative of Surprising Conversions. First published in 1736. The Banner of Truth Trust, Edinburgh / Carlisle PA, 1999, ISBN 0-85151-431-6 , p. 11.
  25. ↑ Ola Elizabeth Winslow: Jonathan Edwards 1703-1758. Collier Books, New York 1961, p. 154.
  26. ↑ Jonathan Edwards on Revival. A Narrative of Surprising Conversions. First published in 1736. The Banner of Truth Trust, Edinburgh / Carlisle PA, 1999, ISBN 0-85151-431-6 , pp. 11-19.
  27. ↑ a b Perry Miller: Jonathan Edwards (reprint of the 1949 edition). University of Nebraska Press, Lincoln NE 2005, ISBN 0-8032-8307-5 , p. 140.
  28. ↑ Ola Elizabeth Winslow: Jonathan Edwards 1703-1758. Collier Books, New York 1961, p. 163.
  29. ↑ Patricia J. Tracy: Jonathan Edwards, Pastor. Religion and Society in Eighteenth-Century Northampton. Hill and Wang, New York 1980, ISBN 0-8090-6195-3 .
  30. ^ A b Ola Elizabeth Winslow: Jonathan Edwards 1703–1758. Collier Books, New York 1961, p. 160.
  31. ↑ Patricia J. Tracy: Jonathan Edwards, Pastor. Religion and Society in Eighteenth-Century Northampton. Hill and Wang, New York 1980, ISBN 0-8090-6195-3 , pp. 125-129.
  32. ^ Otto Riecker: Call to all. George Whitefield. 2nd Edition. Christian literature distribution / R. Brockhaus, Bielefeld / Wuppertal 1984, ISBN 3-417-24078-6 , pp. 79-80.
  33. ↑ Perry Miller: Jonathan Edwards. (Reprint of the 1949 edition). University of Nebraska Press, Lincoln NE 2005, ISBN 0-8032-8307-5 , p. 143.
  34. ↑ Patricia J. Tracy: Jonathan Edwards, Pastor. Religion and Society in Eighteenth-Century Northampton. Hill and Wang, New York 1980, ISBN 0-8090-6195-3 , pp. 135f.
  35. ↑ Ola Elizabeth Winslow: Jonathan Edwards 1703-1758. Collier Books, New York 1961, pp. 165f.
  36. ↑ Patricia J. Tracy: Jonathan Edwards, Pastor. Religion and Society in Eighteenth-Century Northampton. Hill and Wang, New York 1980, ISBN 0-8090-6195-3 , p. 181.
  37. ↑ Perry Miller: Jonathan Edwards (reprint of 1949 edition). University of Nebraska Press, Lincoln NE 2005, ISBN 0-8032-8307-5 , p. 212.
  38. ↑ Alfred Kuen: Congregation according to God's blueprint. Evangelical Society for Germany, Wuppertal 1986, ISBN 3-7256-0020-1 , p. 186.
  39. ↑ Patricia J. Tracy: Jonathan Edwards, Pastor. Religion and Society in Eighteenth-Century Northampton. Hill and Wang, New York 1980, ISBN 0-8090-6195-3 , pp. 173f.
  40. ↑ Patricia J. Tracy: Jonathan Edwards, Pastor. Religion and Society in Eighteenth-Century Northampton. Hill and Wang, New York 1980, ISBN 0-8090-6195-3 , p. 179.
  41. ^ Iain H. Murray: Jonathan Edwards: A Teacher of Grace and the Great Awakening. Christian literature distribution, Bielefeld 2011, ISBN 978-3-86699-306-8 , pp. 478-485.
  42. ^ Iain H. Murray: Jonathan Edwards: A Teacher of Grace and the Great Awakening. Christian literature distribution, Bielefeld 2011, ISBN 978-3-86699-306-8 , pp. 492-499.
  43. ↑ Sprague: Annals. Vol. 1, pp. 653-654. In: Iain H. Murray: Jonathan Edwards: A Teacher of Grace and the Great Awakening. Christian literature distribution, Bielefeld 2011, ISBN 978-3-86699-306-8 , pp. 501–502.
  44. ^ Iain H. Murray: Jonathan Edwards: A Teacher of Grace and the Great Awakening. Christian literature distribution, Bielefeld 2011, ISBN 978-3-86699-306-8 , pp. 511-513.
  45. ^ Iain H. Murray: Jonathan Edwards: A Teacher of Grace and the Great Awakening. Christian literature distribution, Bielefeld 2011, ISBN 978-3-86699-306-8 , p. 511.
  46. ^ Iain H. Murray: Jonathan Edwards: A Teacher of Grace and the Great Awakening. Christian literature distribution, Bielefeld 2011, ISBN 978-3-86699-306-8 , p. 5.
  47. ↑ http://edwards.yale.edu/ (accessed on: March 27, 2012).
  48. ↑ Jonathan Edwards: The Life of David Brainerd. Diary of an Indian missionary. 3L, Waldems 2011, ISBN 978-3-941988-35-4 .
  49. ↑ Jonathan Edwards: The sinners in the hands of an angry God. In: MBS Texte, No. 74, 3rd year. Martin Bucer Seminar , s. l. 2006 ( digitized version , accessed on: April 12, 2012).
  50. ↑ Titus Vogt: Who was Jonathan Edwards? In: Jonathan Edwards: The sinners in the hands of an angry God. In: MBS Texte, No. 74, 3rd year. Martin Bucer Seminar , s. l. 2006, pp. 16-17 ( digitized version , accessed on: April 12, 2012).
  51. ↑ Jonathan Edwards: The sinners in the hands of an angry God. In: MBS Texte, No. 74, 3rd year. Martin Bucer Seminar , sl 2006, p. 9 ( digitized version , accessed on: April 12, 2012).
  52. ↑ Andreas Urs Sommer : Creation of meaning through history? On the emergence of a speculative universalistic philosophy of history between Bayle and Kant. Schwabe, Basel 2006, ISBN 3-7965-2214-9 , pp. 121-133 (with a detailed explanation of Edwards' historical thinking).
  53. ^ D. Martyn Lloyd-Jones: The Puritan Experiment in the New World. The Westminster Conference Papers. 1976, p. 103ff. In: Iain H. Murray: Jonathan Edwards: A Teacher of Grace and the Great Awakening. Christian literature distribution, Bielefeld 2011, ISBN 978-3-86699-306-8 , p. 13.
  54. ↑ George M. Marsden: Jonathan Edwards. A life. Yale University Press, New Haven 2003, ISBN 978-0-300-10596-4 , p. 503.
  55. ^ Otto Riecker: Call to all. George Whitefield. 2nd Edition. Christian literature distribution / R. Brockhaus, Bielefeld / Wuppertal 1984, ISBN 3-417-24078-6 , p. 80.
  56. ↑ March 22nd in the Ecumenical Lexicon of Saints (accessed on: March 22nd, 2012).
personal data
SURNAME Edwards, Jonathan
BRIEF DESCRIPTION American preacher, missionary and leader of the Great Awakening revival movement
DATE OF BIRTH October 5, 1703
PLACE OF BIRTH East Windsor , Connecticut Colony
DATE OF DEATH March 22, 1758
Place of death Princeton , New Jersey Province