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Though Jonathan Edwards (1703–1758) is widely regarded as America’s most important theologian, very few people are actually familiar with his theology. In this book Oliver Crisp helpfully elucidates key themes in Edwards’s thought.
Treating Edwards as a constructive theologian with serious philosophical interests, Crisp explains Edwards’s thinking on such matters as the Trinity, creation, original sin, free will, and preaching. Crisp underscores the innovative nature of Edwards’s work by bringing his thought into dialogue with other major Christian theologians such as Anselm and Arminius.
What emerges from Crisp’s Jonathan Edwards among the Theologians is a complex, multifaceted picture of Edwards as a highly original, significant thinker who sometimes pressed at the very limits of orthodoxy and whose theological thought remains strikingly relevant today.
- Sales Rank: #1494303 in Books
- Published on: 2015-11-08
- Original language: English
- Number of items: 1
- Dimensions: 8.90" h x .60" w x 5.90" l, .70 pounds
- Binding: Paperback
- 218 pages
Review
Douglas A. Sweeney
—Trinity Evangelical Divinity School
“Oliver Crisp is leading the way among constructive theologians who are engaging Jonathan Edwards as a serious interlocutor. This book showcases Crisp at his finest, never parroting Edwards’s teaching but, rather, following his model of occasional, contextual, and critical adaptation of the insights of the past in relation to the challenges we face in the present. Edwards still has much to offer even the most contemporary theologians.”
Kenneth P. Minkema
— Jonathan Edwards Center, Yale University
“This welcome volume brings together the most important essays on Jonathan Edwards by the most important of his interpreters in this generation. Crisp defines and tackles pressing issues in Edwards studies in an expert and game-changing way.”
About the Author
Oliver D. Crisp is professor of systematic theology at Fuller Theological Seminary, Pasadena, California. His other books include Jonathan Edwards on God and Creation and Deviant Calvinism: Broadening Reformed Theology.
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2 of 2 people found the following review helpful.
Another Great Volume by Crisp
By Johnny Walker
In Oliver Crisp's latest volume he bring together two of his scholarly pursuits into one work. In Jonathan Edwards Among the Theologians, he continues his exploration and expansion of the Reformed tradition while engaging in constructive interaction with the work of Jonathan Edwards. The thesis around Edwards is simple yet will be relatively controversial for certain wings of American evangelical theology, who have come to herald Edwards as something of a benchmark for reformed theology. According to Crisp,
Edwards might be thought of as an intellectual attempting to reconfigure the Reformed Orthodox theology of the early modern period in a new key, drawing on developments in the philosophy of the time in order to show the enemies of revealed religion that it was not inferior to the more fashionable options of Deism, Socinianism, and latitudinarianism. (xviii)
So far so good, yet, as Crisp demonstrates, his project led him down some rather unconventional alleyways, bringing him to the very limits of the orthodoxy he sought to defend. Strangely, it was Edwards stalwart commitment to certain tenets of Reformed thought (absolute divine sovereignty in creation and redemption) that occasioned his more exotic teachings. He drew on whatever resources were at hand in order to shore up those doctrines he thought necessary and nonnegotiable, which in turn resulted in some idiosyncratic moments in the Edwardsian corpus.
Nine chapters constitute the body of Crisp's tour of Edwards' theology. Each is complete enough to serve as an independent essay, yet, there is a certain effect in their published sequence. Together they cover all those doctrinal loci with which Edwards has come to be associated, and fittingly the volume concludes with a discussion of what we might say about the overall orthodoxy of Edwards as a theologian. Four of the chapters place Edwards in dialogue with other noted theologians (Anselm, Arminius, Girardeau, and Bellamy), using the relief to consider the overarching question of his orthodoxy and position within the reformed tradition. One of the surprises here is that Edwards appears as more of a fringe guy than a centrist, regarding his place in Reformed Orthodoxy. In other words, historically, he cannot be considered the paragon of reformed thought.
The matters addressed range from theology proper to his doctrine of the trinity, creation to atonement, the freedom of the will to original sin, and even an essay on Edwards as a preacher. These essays are not mere historical surveys. Crisp's is a work of theological retrieval and repair, which means it is not antiquarian interest that drives his discussion, but rather the contemporary constructive value of Edwards. The volume is not merely descriptive then, but involves evaluation and augmentation. Nonetheless, Crisp's is a light touch, and his presence does not overwhelm the centrality of Edwards. It is very much a book about Edwards, not a book about how Crisp can renovate Edwards. Indeed, Crisp is honest about those elements of Edwards' thinking, such as his strange notion of temporal parts, that he thinks are irresolvable and must be scrapped. Yet, this doesn't prevent him from discussing those features, and exploring what value they might have, even if only in warning us of dangerous maneuvers.
The most exemplary feature of this volume is Crisp's handling of Edwards as a constructive theologian. He is able at once to recognize and celebrate the undeniable genius and acumen of the New England divine, while avoiding hagiography or uncritical and slavish commendation. He allows Edwards himself to lead the discussion, tracing his moves and seeking to comprehend the inner logic that compelled Edwards to go where he did. Ultimately this enables Crisp to be an extremely charitable reader, which then, enables Edwards to speak more clearly and beneficially to those of us who are seeking to grow in our theological thinking.
Crisp's approach is marked by a great deal of patience and receptivity. Indeed, his essay on original sin is an instance of him revisiting and re-examining a question he has explored in-depth elsewhere, on several separate occasions. Yet, he is willing to stick with the question, even once more, to make sure that he has got it right and learned everything he can from Edward's rigorous exposition. This willingness to take considerable time with a thinker, I'd suggest, is a virtue we'd all do well to imitate.
In closing, this was an extremely enjoyable and lucid volume, tight and exact in its discussion, perceptive in its analysis, and wise in its conclusions. I highly recommend it for those who are interested in 'America's greatest theologian.'
NOTE: This book was provided free of charge in exchange for an honest review.
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