Like the great speculators Augustine, Aquinas, and Pascal, Jonathan Edwards treated religious ideas as problems not of dogma, but of life. His exploration of self-love disguised as "true virtue" is grounded in the hard facts of human behavior. More than a hell-fire preacher, more than a theologian, Edwards was a bold and independent philosopher. Nowhere is his force of mind more evident than in this book. He speaks as powerfully to us today as he did to the keenest minds of the eighteenth century.
This study details the compatibility of ideas between Jonathan Edwards and Emanuel Swedenborg that helped forge the theological socialism of Henry James Sr. Duban demonstrates how a forgotten newspaper exchange between the elder James and Unitarian minister Henry Whitney Bellows clarified the Puritan foundations of the elder James's philosophy. Henry James Jr., in turn, transformed the phenomenalistic and Edwardsian foundations of his father's philosophy into the psychological dramas of major novels, although deeming the father's political radicalism destructive of aesthetic valuation.
At the close of the eighteenth century, Timothy Dwight--poet, clergyman, and, later, president of Yale College--waged a literary and intellectual war against the forces of "infidelity." The Devil and Doctor Dwight reexamines this episode by focusing on The Triumph of Infidelity (1788), the verse satire that launched Dwight's campaign and, Colin Wells argues, the key to recovering the deeper meaning of the threat of infidelity in the early years of the American Republic. The book also features the first modern, annotated edition of this important but long-overlooked poem. Modeled after Alexander Pope's satiric masterpiece, the Dunciad, Dwight's poem took aim at a number of his contemporaries, but its principal target was Congregationalist Charles Chauncy, author of a controversial treatise asserting "the salvation of all men." To Dwight's mind, a belief in universal salvation issued from the same naive faith in innate human virtue and inevitable progress that governed all forms of Enlightenment thought, political as well as religious. Indeed, in subsequent works he traced with increasing dismay a shift in the idea of universal salvation from a theological doctrine to a political belief and symbol of American national identity. In this light, Dwight's campaign against infidelity must also be seen as an early and prescient critique of the ideological underpinnings of Jeffersonian democracy.
Drawing on Protestant scholasticism, Puritan "precisionism," and virtue ethics, "Virtue Reformed" offers a comprehensive rereading of the ethical position of American philosopher-theologian Jonathan Edwards and his fascinating struggle to be both forwarder of the Reformation and participant in the Enlightenment.
Jonathan Edwards is generally acknowledged as one of the foremost American philosophers. Edwards on God offers a historically informed philosophical analysis of his arguments for the existence and nature of God. The book begins with a characterization of Edwards’s intellectual profile and philosophical theology. It then explicates and evaluates his arguments from the beginning of existence, design, ‘being in general’, virtue as benevolence, and his account of natural and moral divine attributes. There is no other such treatment of Edwards’s metaphysics of divinity. This volume will be primarily relevant to philosophers, historians and theologians.
At a time of widespread perplexity about the social role of humanistic scholarship, few disciplines are as anxious about their nature and purposes as academic theology. In this important work, W. Clark Gilpin, dean of the University of Chicago Divinity School, proposes that American theological scholarship become responsible to a threefold public: the churches, the academic community, and civil society. Gilpin approaches this goal indirectly, by investigating the historic social roles of Protestant theologians and the educational institutions in which they have pursued their scholarship and teaching. Ranging from analyses of the New England Puritan Cotton Mather to contemporary theologians as "public intellectuals," Gilpin proposes that we find out what theology is by asking what theologians do. By showing how particular cultural problems have always shaped the work of theologians, Gilpin's work profoundly illuminates the foundations of American academic theology, providing insights that will help guide its future.
