After a rigorous schooling at home, he entered Yale College in New Haven, Connecticut, at the age of 13.
After a rigorous schooling at home, he entered Yale College in New Haven, Connecticut, at the age of 13.He was graduated in 1720 but remained at New Haven for two years, studying divinity.Edwards himself, though he held his own congregation relatively calm, employed the “preaching of terror” on several occasions, as in the Enfield sermon,“Sinners in the Hands of an Angry God” (1741).
What such a God does must be right; hence, Edwards’ cosmic optimism.
The acceptance and affirmation of God as he is and does and the love of God simply because he is God became central motifs in all of Edwards’ preaching.
Along the way, Tan deals with many of the central themes in Edwards’s theology.
As with many recent studies of Edwards, Tan’s monograph demonstrates both Edwards’s creativity and his continuing relevance to contemporary theological and philosophical-theological discussions, in the Reformed world and beyond. Throughout, Tan shows that Edwards, like Calvin, is a theologian of the Holy Spirit.
Though increasingly critical of attitudes and practices associated with the revival, to the extent of personally rebuking Whitefield, Edwards maintained that it was a genuine work of God, which needed to be furthered and purified.
In defense and criticism of the Awakening he wrote Edwards insisted, against the revival critics’ ideal of sober, “reasonable” religion, that “the essence of all true religion lies in holy love,” a love that proves its genuineness by its inner quality and practical results.
Building on an understanding of Augustine’s analogy of love, for Edwards the Spirit is “the aesthetic principle in God, the culmination of the Trinity.
The Spirit is ‘the beauty of the Godhead, and the divinity of Divinity (if I may so speak), the good of the infinite Fountain of Good.’ As God’s disposition is identical to God’s act, divine love is in perfect fruition in God. the good that they enjoy, the end of all procession’” (15-16).
The Holy Spirit is thus ‘the end of the other two . The Spirit is the love of the Father and Son, the mutual but not shared love, and that leads to a notion of mutual dependence between Father and Son.
The love of Father and Son is such that “the Son has a sort of priority over the Father inasmuch as ‘the Father depends on him as his object.’ The Son is not only the subsistent term or eternal Object whom the Father sees, but also the eternal Object of Love.