Jonathan Edwards stands out as a towering figure in American Puritan theology, striving to establish a robust intellectual foundation for Puritanism. He grappled with the doctrine of predestination, seeking to rationalize this challenging belief and justify the divine ways to humanity. His work remains influential, casting a long shadow over both religious and philosophical thought in America.

Formative Years

Born on October 5, 1703, in the frontier town of East Windsor, Connecticut, Jonathan Edwards grew up in an environment where settlers brought muskets to church as a precaution against frontier dangers. As the only son among ten sisters, he had ample company in his seven male cousins living next door and the boys taught by his father, Reverend Timothy Edwards. A child prodigy, Jonathan was prepared for college by age thirteen. His early intellect shone through in a paper on flying spiders at eleven, which demonstrated both keen scientific insight and literary flair. Despite his youth, Edwards was passionately devoted to religion, often retreating to a secluded spot in the woods for prayer.

In 1716, Edwards entered Yale College, joining a freshman class of merely ten students at an institution barely fifteen years old. During this period, he underwent a significant spiritual struggle, later documented in his "Personal Narrative," where he wrestled with the daunting doctrine of God's sovereignty. Initially repelled by the notion of predestination, Edwards eventually embraced it, finding joy in divine sovereignty. After completing his studies at Yale in 1720, Edwards spent two years delving into theology in New Haven and briefly served as a pastor in New York City. By 1726, he was ordained in Northampton, Massachusetts, working alongside his aging grandfather, Solomon Stoddard. The following year, he married Sarah Pierrepont, a deeply spiritual woman who would become a devoted partner in his religious life.

Theological Contributions

Edwards matured as a theologian during a time when the Puritan establishment was crumbling, with its doctrines under siege from emerging liberal Christian denominations and the rationalist philosophy of Deism. He endeavored to construct a philosophical defense of Calvinism, encapsulated in the acronym TULIP: total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints. These doctrines, rooted in John Calvin’s foundational work, posed significant challenges, particularly the idea of total depravity and predestination. Edwards confronted these grim tenets by emphasizing the magnificence of God’s creation, asserting that humanity, in comparison, was minimal.

Despite facing criticism as a "hellfire and brimstone" preacher, Edwards was far from a rabble-rouser. His famous sermon "Sinners in the Hands of an Angry God," delivered in 1741, dramatized the peril of damnation but was an exception in his body of work. Most of his sermons focused on divine mercy, painting vivid pictures with quiet intensity, rather than loud admonishments. Edwards's eloquence lay in his methodical preparation and the relatable imagery he used to convey theological concepts, asserting an authoritative voice for God.

Reconciling Doctrine

Edwards faced the daunting task of harmonizing a benevolent God with the notion of predestination. If salvation was predetermined, what role did individual effort play? Edwards tackled these issues by preaching about "the excellency of Christ," sparking a revival in Northampton in 1734. Though the revival initially seemed positive, it later descended into chaos, with instances of hysteria and suicide. Edwards sought to mitigate these excesses, focusing on true religious experience over emotional outbreaks, and documented these events in "A Faithful Narrative of the Surprising Work of God."

The revival foretold the larger Great Awakening, initiated by itinerant preacher George Whitefield. This movement swept across New England, but soon gave way to fanaticism and unrestrained zeal. Edwards responded...