Roger Williams Institute
for
Religious
Liberty

Home
Biographies
 
Back
 

Jonathan Edwards

Stanford Encyclopedia of Philosophy
June 27, 2003


Jonathan Edwards (1703-1758) is widely acknowledged to be America's most
important and original philosophical theologian. His work as a whole is an
expression of two themes -- the absolute sovereignty of God and the beauty of
God's holiness. The first is articulated in Edwards' defense of theological
determinism, in a doctrine of occasionalism, and in his insistence that physical
objects are only collections of sensible "ideas" while finite minds are mere
assemblages of "thoughts" or "perceptions." As the only real cause or substance
underlying physical and mental phenomena, God is "being in general," the "sum of
all being."

Edwards' second theme is articulated in accounts of God's end in creation, and
of the nature of true virtue and true beauty. God creates in order to manifest a
holiness which consists in a benevolence which alone is truly beautiful. Genuine
human virtue is an imitation of divine benevolence and all finite beauty is an
image of divine loveliness. True virtue is needed to discern this beauty,
however, and to reason rightly about "divine things."

Edwards' projected History of Redemption would have drawn these themes together,
for it is in his redemptive work in history that God's sovereignty, holiness,
and beauty are most clearly exhibited.

1. Life
2. Metaphysics
2.1 Theological Determinism
2.2 Occasionalism, Idealism, Mental Phenominalism, and Views on Identity
2.3 God as Being in General
2.4 God's End in Creation
3. Value Theory
3.1 Ethics
3.2 Aesthetics
4. Epistemology
4.1 The Sense of the Heart
4.2 Sanctified Reason
5. The History of Redemption
Bibliography
Other Internet Resources
Related Entries


1. Life

Edwards was born into a family of prominent Congregational ministers in East
Windsor, Connecticut in 1703. In 1716 Edwards enrolled in Yale where he read
Newton and Locke, and began "Notes on the Mind" and "Notes on Natural Science."
Locke's influence on his epistemology, philosophy of language, and philosophical
psychology was profound. Edwards' metaphysics, however, appears more strongly
influenced by Malebranche and, to a lesser extent, the Cambridge Platonists, and
bears little resemblance to Locke's. After briefly serving congregations in New
York and Bolton, Connecticut, Edwards returned to Yale where he completed his
Masters of Arts degree and became senior tutor in 1724. In 1725, the church in
Northampton chose Edwards to succeed his grandfather, Solomon Stoddard -- the
so-called "pope of the Connecticut valley." The most notable events of his
tenure were the revivals of 1734 and 1740-41, the latter of which came to be
known as the Great Awakening. Edwards' defense of the revivals and criticisms of
its excesses culminated in his first major treatise, the Religious Affections
(1746). Worsening relations with his congregation came to a head in a dispute
over qualifications for church membership. Rejecting the less rigorous standards
of his grandfather, Edwards insisted on a public profession of saving faith
based on the candidate's religious experiences as a qualification not only for
Holy Communion but also for church membership. He was dismissed in 1750 by a
margin of one vote. After refusing invitations to pulpits in North America and
Scotland, Edwards retreated to the Indian mission at Stockbridge where he had
charge of two difficult congregations, supervised a boarding school for Indian
boys, and completed his last major works -- Freedom of the Will (1754), Original
Sin (1758), End of Creation, and True Virtue (both published posthumously in
1765). Edwards accepted an appointment as President of the College of New Jersey
(now Princeton) in 1757. He died from complications arising from a smallpox
inoculation on March 22, 1758, less than five weeks after his inauguration.
Edwards' published works were primarily designed to defend the Puritan version
of Calvinist orthodoxy and his influence on Congregational and Presbyterian
theology was profound. His extensive notebooks reveal an interest in
philosophical problems for their own sake, however, and his deployment of
philosophical arguments in his private papers and published works are both
sophisticated and frequently original.

2. Metaphysics

2.1 Theological Determinism

Edwards believed that indeterminism is incompatible with our dependence on God
and hence with his sovereignty. If our responses to God's grace are
contra-causally free, then our salvation depends partly on us and God's
sovereignty isn't "absolute and universal." Freedom of the Will defends
theological determinism. Edwards begins by attempting to show that
libertarianism is incoherent. For example, he argues that by
‘self-determination’ the libertarian must mean either that one's actions
including one's acts of willing are preceded by an act of free will or that
one's acts of will lack sufficient causes. The first leads to an infinite
regress while the second implies that acts of will happen accidentally and hence
can't make someone "better or worse, any more than a tree is better than other
trees because it oftener happens to be lit upon by a swan or nightingale; or a
rock more vicious than other rocks, because rattlesnakes have happened oftener
to crawl over it." (Freedom of the Will, 1754; Edwards 1957-, vol. 1, 327) On
the second alternative, acts of choosing (volitions) are neither chosen by us
nor determined by reasons or our character or by other states of the soul. But
if they are not, then they aren't truly ours and we cannot be held responsible
for them. Edwards also argues that libertarianism is inconsistent with ordinary
moral concepts. If, for example, the necessity of sinning wholly excuses, then a
bias to sin should partially excuse. But it doesn't; a person who acts from
settled habits of maliciousness is deemed "so much the more worthy to be
detested and condemned." (Freedom of the Will, 1754; Edwards 1957-, vol. 1, 360)
Since libertarianism implies that necessity excuses, it is inconsistent with the
way we attribute blame.

In Edwards' opinion, libertarianism's specious aura of plausibility is grounded
in a systematic confusion of "philosophical" and "vulgar" (ordinary) usage. For
example, in ordinary usage something (e.g., remaining seated) is said to be
"necessary to us...when we can't help it, let us do what we will." (Freedom of
the Will, 1754; Edwards 1957-, vol. 1, 150) Causal necessity doesn't entail
"vulgar necessity," however. Ingrained habits, deeply felt resentment, and the
like may causally necessitate a malicious action. It doesn't follow that the
agent wouldn't have refrained from acting maliciously if she had chosen not to
act maliciously. Hence, the fact that she was causally unable to act other than
she did does not imply that she was unable to do so in the "vulgar" or ordinary
sense. Libertarians are therefore mistaken in thinking that because vulgar
necessity excuses, so does causal necessity. Again, ‘freedom’ or ‘liberty’ in
common speech refer only to "that power and opportunity for one to do and
conduct as he will, or according to his choice," and contains no reference to
the "cause or original" of the act of will. (Freedom of the Will, 1754; Edwards
1957-vol. 1, 163-64) Hence, that liberty in the ordinary sense is essential to
moral agency does not entail that contra-causal freedom is. It is also important
to note that action in the ordinary sense is "some motion or exertion of power,
that is voluntary, or that is the effect of the will...[the term is] most
commonly used to signify outward actions." (Freedom of the Will, 1754; Edwards
1957-, vol. 1, 346) Improperly extending the term ‘action’ to movements of the
will has led some libertarians to conclude that since external behavior must be
preceded by an act of will to be voluntary, and an appropriate object of moral
appraisal, so too must acts of will. A consequence is the libertarian's
misleading talk of the will's self-determination.

Edwards' principle reasons for theological determinism are God's sovereignty,
the principle of sufficient reason (which requires that everything that begins
to be have a complete cause), the nature of motivation, and God's foreknowledge.
The latter two are discussed at length.

The argument from motivation depends upon Edwards' identification of willing or
choosing with one's strongest inclination or preference. Since choosing just is
a prevailing inclination, it is logically impossible to choose in the absence of
a prevailing motive. If there is a prevailing motive, however, then the will is
necessarily determined by it, for if the will were to choose contrary to a
prevailing motive, the agent would have two opposed preponderant inclinations at
the same time. All choices, therefore, are necessarily determined.
Edwards' most impressive arguments from divine foreknowledge are based on the
impossibility of knowing future contingents and on the necessity of the past.
One knows p only if one has evidence for it, and evidence "must be one of...two
sorts, either self-evidence or proof." Propositions about future contingents
can't be self-evident, however, because the states of affairs they represent are
neither present to the mind nor necessary. But they can't be proved either, for
if the state of affairs expressed by the proposition is genuinely contingent,
"there is nothing now existent with which the future existence of the contingent
event is [necessarily] connected." Future contingents are thus necessarily
unknowable. (Freedom of the Will, 1754; Edwards 1957-, vol. 1, 259) Since God's
knowledge of the future is comprehensive, it follows that no future event (and
so no future human action) is genuinely contingent.

The conclusion also follows from the necessity of the past. Suppose I make a
decision D at time t. Since God is omniscient, he has always believed that D
occurs at t. Since he can't be mistaken, God's believing at some earlier time
t-n that D occurs at t entails that D occurs at t. But God's forebelief is past
in relation to t and is therefore "now necessary" in the sense that nothing done
at t can alter it. What is entailed by a necessary fact is itself necessary,
however. Therefore, D could not fail to occur at t. Nor can one evade this
conclusion by appealing to God's timelessness as some do. For even if God's
‘forebeliefs’ are timeless and so don't precede the events they are about,
divinely inspired prophecies are not. Yet divinely inspired prophecies, too, are
necessarily connected with the human actions they foretell and they are clearly
past (and hence necessary) in relation to them.

Necessity is consistent with moral responsibility, however. We are said to be
responsible for our actions when we act as we choose and determinism does not
deny that our actions often spring from our choices. Nor is necessity
incompatible with praise and blame. Even though God and Christ necessarily act
for the best, their actions are eminently praiseworthy.

It is worth noting that the aim of Edwards' philosophically sophisticated
arguments is theological. He saw that "if modern divines...can maintain their
peculiar notion of freedom, consisting in the self-determining power of the
will, as necessary to moral agency..., then they have an impregnable castle, to
which they may repair, and remain invincible, in all the controversies they have
with the reformed divines concerning original sin, the sovereignty of grace,
election..., and other principles of like kind." (Freedom of the Will, 1754;
Edwards 1957-, vol. 3, 376) Edwards recognizes that "modern divines" pretend
that doctrines like these undermine "the very foundation of all religion and
morality. (Freedom of the Will, 1754; Edwards 1957, vol. 1, 422) Freedom of the
Will concludes by arguing that, on the contrary, they do a much better job of
supporting them.

2.2 Occasionalism, Idealism, Mental Phenomenalism, and Views on Identity
Edwards' occasionalism, idealism, and mental phenomenalism provide a
philosophical interpretation of God's absolute sovereignty: God is the only real
cause and the only true substance.

Edwards implicitly distinguishes between a real or true cause and a cause in the
ordinary or "vulgar" sense. The latter is "that, after or upon the existence of
which, or the existence of it after such a manner, the existence of another
thing follows." ("The Mind," no. 26; Edwards 1957-, vol. 6, 350) Vulgar causes
aren't real causes, however. In the first place, so-called second causes are
spatially or temporally distinct from their effects, and "no [real] cause can
produce effects in a time and place on which itself is not." (Original Sin,
1758; Edwards 1957-, vol. 3, 400) In the second, real causes necessitate their
effects and second causes do not. "It don't at all necessarily follow," for
example, "that because there was...color, or resistance,...or thought, or any
other dependent thing at the last moment, that therefore there shall be the like
at the next." (Original Sin, 1758; Edwards 1957-, vol. 3, 404). Finally, if
second causes were real causes they would be sufficient to produce their
effects. If they were sufficient, however, then God's activity would be
redundant and it is not. Unlike second causes, God's causal activity meets all
three conditions. Since God is not in time or space, there is no temporal or
spatial separation between his activity and its effects. Since God is
essentially omnipotent, his will is necessarily effective; it is logically
impossible for him to will s and s not take place. The third condition is also
met. Because God is omnipotent he doesn't need the cooperation of other causal
powers to produce his effects. And because sovereignty belongs to him alone he
doesn't share his causal power with others. God's decrees are thus fully
sufficient for their effects. God alone, then, is the only real cause. Vulgar
causes (e.g., heating water) are simply the occasions upon which God produces
effects (e.g., the water's boiling) according to "methods and laws" which
express his customary manner of acting.

In an early paper ("Of Atoms") Edwards pointed out that the concept of a
material substance is the concept of something subsisting by itself, standing
"underneath," and keeping "up solidity and all other [physical] properties."
(Edwards 1957-, vol. 6, 215) He then argued that God alone meets these
conditions, and concluded that if the concept of material substance refers to
anything, it refers to God's causal activity.

Edwards also thought that "nothing has existence any where else...but either in
created or uncreated consciousness." It follows that "the material universe
exists only in the mind;" "the existence of all corporeal things is only ideas."
("Of Being," "The Mind," no. 51, and "Miscellanies," no. 179; Edwards 1957, vol.
6, 204, 368, and vol. 13, 327)

Edwards' arguments for idealism are similar to (but apparently uninfluenced by)
Berkeley's. One of the best examples occurs in "The Mind," no. 27. Edwards first
argues that the idea of a body can be resolved into ideas of color and
resistance. Figure, for example, is the termination of color or resistance.
Solidity is resistance, while motion is "the communication of this resistance
from space to space." "Every knowing philosopher" agrees that colors exist only
in minds. ‘Resistance’ refers either to instances in which one body resists
another or to a power, namely, a body's disposition to resist other bodies. The
first is a mode or property of ideas; it is ideas which are "resisted...move and
stop, and rebound." For example, our observation of a billiard ball's
ricocheting from the cushion can be resolved into impressions of a particular
configuration of color and figure (the billiard ball) moving closer to another
(the cushion), touching it, and then moving away from it. The power of
resistance is no more than a divine "establishment," namely, "the constant law
or method" of "the actual exertion of God's power" producing instances of
resistance. So instances of resistance are qualities of ideas and the power of
resistance is a stable divine intention to act in certain ways. Resistance,
therefore, exists only in relation to minds. Since the idea of a body can be
reduced to ideas of color and resistance, and color and resistance have only
mental existence, "the world is...an ideal one." (Edwards 1957-, vol. 6, 350-51)
Edwards' mental phenomenalism is a natural extension of his occasionalism and
views on substance. If God is the only real cause of spatio-temporal phenomena,
he is the only real cause of "thoughts" or "perceptions." If a substance is what
"subsists by itself," "stands underneath," and "keeps up" a set of properties,
then a mental substance can only be what subsists by itself, stands underneath,
and keeps up mental properties. It follows that the concept of mental substance
either denotes nothing or refers to God's causal activity. "What we call
spirit," then, "is nothing but a composition and series of perceptions [mental
events]...connected by...laws." ("Notes on Knowledge and Existence"; Edwards
1957-, vol. 6, 398)

Mental and physical substance are thus identical with God's causal production of
the mental events constituting minds and the sensible ideas or "sensations"
which constitute bodies "according to...methods and laws " which he has freely
established. ("The Mind," no. 13; Edwards 1957-, vol. 6, 344) God is thus the
only true substance as well as the only true cause.
God's sovereignty also extends to criteria of identity. "Species" (kinds or
natures) are the ways we classify things. But our classifications depend on our
needs and interests, and the character of the world we live in. Hence, in
determining every feature of the spatio-temporal world, God has determined how
things will be classified, that is, what counts as a "species" or kind. Since a
thing's criteria of identity are determined by its nature or kind, God is their
ultimate ground. In short, laws determine kinds and kinds determine criteria of
identity. In determining laws God has therefore determined criteria of identity.
(One implication is that God can so arrange things that Adam and his posterity
count as one thing for purposes of punishment and reward.)
2.3 God as Being in General

God is "being in general." He "is the sum of all being and there is no being
without His being. All things are in Him and He in all." ("Miscellanies," no.
880; Edwards 1955, 87) Edwards appears to have borrowed the phrase "being in
general" from Malebranche. What does he mean by it?

He does not mean that God is the power of being or being as such as earlier
commentators like Clyde Holbrook and Douglas Elwood have suggested. God is
neither a power nor a universal but a concrete entity or substance -- a
necessarily existing "intelligent willing agent such as our souls, only without
our imperfections, and not some inconceivable, unintelligent, necessary agent."
("Miscellanies," no. 383; Edwards 1957-, vol. 13, 452)

True Virtue associates being with capacity or power, and asserts that "degree of
existence" is a function of "greater capacity or power," of having "every
faculty and every positive quality in an higher degree. An archangel must be
supposed to have more existence, and to be every way further removed from
nonentity than a worm or a flea." (True Virtue, 1765; Edwards 1957-, vol. 8,
546) Miscellany 94 identifies perfect entity and perfect activity. "God is a
pure act...because that which acts perfectly is all act, and nothing but act.
There is an image of this in created beings that approach to perfect action."
Thus, "the saints of heaven are all transfigured into love. dissolved into joy,
become activity itself, changed into mere ecstasy." (Edwards 1957-, vol. 13,
260f.) "An Essay on the Trinity" argues that God's essence is a love which
subsists "in pure act and perfect energy," his holy will or activity. (Edwards
1971, 99-100, 110-11) "Of Being" and "The Mind," no. 45 identify being with
consciousness. "Perceiving being only is properly being." (Edwards 1957-, vol.
6, 363) Although Edwards never systematically developed or integrated these
scattered observations, their drift is toward the identification of being with
mind in act, and of degree of being with degree of mind or consciousness and the
comparative perfection of the activity in which it is engaged. God's
consciousness and power are unlimited, and his activity is perfect. His being is
therefore unlimited.

Why, though, is God being in general? Because finite beings are absolutely and
immediately dependent upon him for both their being and properties. Indeed, as
the only true substance and only true cause, created beings are no more than
God's "shadows" or "images." (While "particular minds" deliberate and choose,
and so possess a kind of agency, they lack real power and are thus no more than
images of divine agency. Because they lack not only power but also consciousness
and will, bodies are even further removed from real agency and hence are, as
Edwards says, mere shadows of being.) As the only true substance and only true
cause, God is the "head" of the system of beings, its "chief part," an absolute
sovereign whose power and perfection are so great that "all other beings are as
nothing to him, and all other excellency...as nothing and less than
nothing,...in comparison of his." (End of Creation, 1765; Edwards 1957-, vol. 8,
451) "The whole system of created beings, in comparison of Him, is as the light
dust of the balance." ("Miscellanies," no. 1208; Edwards 1955, 142) ‘Being in
general,’ then, refers to the system of beings -- primarily to God but to
"particular beings," too, in so far as they depend upon and more or less
adequately reflect him.

The claim that God is the only real substance, the "proper entity" of things,
has led to accusations of pantheism. Students of Edwards have responded by
insisting on a distinction in Edwards between God and creatures. The distinction
is real but insufficient to refute charges of pantheism. For, historically,
pantheisms do not identify the divine with nature as such but, rather, with
nature's substance or essence or inner being or power. Natural phenomena aren't
identical with the divine. They are its modes or properties or parts. Edwards
clearly believes that God is the world's real substance. However, the sense of
his assertion is very different from that of the pantheists. In claiming that
God is the world's substance Edwards means that God's decrees are the only cause
of an entity's being and characteristics. He isn't a pantheist because the
relation between God and the world is construed as a relation between a creative
volition and its immediate effects. Edwards' model is not a whole and its parts,
or a substance (a bearer of properties) and its properties, or an essence and
its accidents, but agent causality.

2.4 God's End in Creation

Edwards never doubted that God's end is himself. Since true virtue consists in
benevolence to being and "complacence" or delight in moral excellence, and since
God is the "chief part" of being and the fount of all excellence, a truly
virtuous agent "must necessarily have a supreme love to God, both of benevolence
and complacence." (True Virtue, 1765; Edwards 1957-, vol. 8, 551) It follows
that God's rectitude and holiness "chiefly consists in a respect or regard to
himself, infinitely above his regard to all other beings" and that, as a
consequence, his works must be "so wrought as to show this supreme respect to
himself." (End of Creation, 1765; Edwards 1957-, vol. 8, 422) God's ultimate aim
in all his works must therefore be himself. Edwards concludes that he creates
the world for his own glory. But Edwards also believed that because the essence
of goodness is to communicate good for it own sake, "happiness is the end of the
creation." ("Miscellanies," no. 3; Edwards 1957-, vol. 13, 199)
End of Creation reconciles these claims. God's glory is defined as "the
emanation and true external expression of God's internal glory and fullness." It
includes (1) "the exercise of God's perfections to produce a proper effect," (2)
"the manifestation of his internal glory to created understandings," (3) "the
communication of the infinite fullness of God to the creature," and (4) "the
creature's high esteem of God, love to God, and complacence and joy in God; and
the proper exercises and expressions of these." (End of Creation, 1765; Edwards
1957-, vol. 8, 527)

There is no ontological distinction between the first and third "parts" of God's
glory since the principal effect of God's exercising his perfections is "his
fullness communicated." Furthermore, the third part includes the second and
fourth. For God's internal fullness or glory is the "fullness of his
understanding consisting in his knowledge" of himself "and the fullness of his
will consisting in his virtue and happiness." His "external glory...consists in
the communication of these," i. e., in bringing it about that "particular minds"
know and love God, and delight in him. The four "parts" are thus "one thing, in
a variety of views and relations." (End of Creation, 1765; Edwards 1957-, vol.
8, 527)

In pursuing his own glory, God thus takes both himself and the creature's good
as ultimate aims. Happiness consists in the knowledge and love of God, and joy
in him. The creature's happiness is an ultimate end because it is included in
God's ultimate end, namely, the communication of his internal glory "ad extra;"
rather than being a means to God's glory, it is part of it.

An apparent consequence is that God must create a world to display his glory.
End of Creation contends both that God's perfections include "a propensity of
nature to diffuse of his own fullness" and that it isn't "possible for him to be
hindered in the exercise of his goodness and his other perfections in their
proper effect." (End of Creation, 1765; Edwards 1957-, vol. 8, 447) It follows
that God must diffuse his own fullness, i. e., God must create. Edwards also
appears committed to the claim that God necessarily creates this world (call it
w*). God necessarily does what is "fittest and best." It is thus necessarily
true that God creates the best possible world. Now God has created w*. Hence, w*
is the best possible world. ‘Being the best possible world’ is an essential
property of whatever world has it, however. It is therefore necessarily true
that w* is the best possible world. It follows that it is necessarily true that
God creates w*.

Whether Edwards was aware of these consequences is uncertain. The two most
common objections to them, however, -- that they imply that there isn't any real
contingency and that God isn't free -- would not have troubled him. For Edwards
thought that our world displays neither contra-causal freedom nor real
indeterminacy. He also believed that moral agency and freedom are compatible
with metaphysical necessity. God can only do what is "fittest and best." He is
nevertheless free in the sense that he is aware of alternatives (the array of
possible worlds), has the ability (i. e., the power and "skill") to actualize
any of them, is neither forced, constrained nor influenced by any other being,
and does precisely what he wishes. Edwards believes that this is the only kind
of freedom that is either relevant to moral agency or worth having.

3. Value Theory

3.1 Ethics

True virtue aims at the good of being in general and therefore also prizes the
disposition that promotes it. Truly virtuous people thus love two things --
being and benevolence. They not only value benevolence because it promotes the
general good, however; they also "relish" or delight in it for its own sake.
Hence, while virtue "most essentially consists in benevolence to being" (True
Virtue, 1765; Edwards 1957-, vol. 8, 540), in a wider sense it includes not only
benevolence but also "complacence" in benevolence's intrinsic excellence or
beauty.

God, though, "is infinitely the greatest being," and "infinitely the most
beautiful and excellent." True virtue thus principally consists "in a supreme
love to God, both of benevolence and complacence." (True Virtue, 1765; Edwards
1957-, vol. 8, 550-51) It follows that "a determination of mind to union and
benevolence to a particular person or private system [whether one's self, one's
family, one's nation, or even humanity], which is but a small part of the
universal system of being...is not of the nature of true virtue" unless it is
dependent on or "subordinate to, benevolence to Being in general." (True Virtue,
1765; Edwards 1957-, vol. 8, 554)

One of the principal concerns of Shaftesbury, Hutcheson, et al., was to refute
the contention that action is always motivated by self-love. Edwards' attitude
toward these attempts is ambivalent. On the one hand, he denies that the truly
benevolent are motivated by self-love. On the other, Edwards argues (against,
e.g., Hutcheson) that most conscientious and other regarding behavior is,
indeed, a form of self-love and that, in any case, acts motivated by rational
self-love, conscience, or natural other regarding instincts such as parental
affection or pity aren't genuinely virtuous.

Conscience, for instance, is the product of a power of placing ourselves in the
situation of others (which is needed for any sort of mutual understanding), a
sense of the natural fitness of certain responses (injury and punishment or
disapproval, benefit and reward or approval), and self-love. Placing ourselves
in the situation of those we have injured, we recognize that being treated in
that way would not merely anger us but seem unfitting or undeserved, and that we
are therefore inconsistent in approving of our treating others in ways we would
not wish to be treated ourselves. The result is a sense of "inconsistence" or
"self-opposition" between feelings of approval and disapproval toward the same
action. This makes us "uneasy" since "self-love implies an inclination to feel
and act as one with ourselves." (True Virtue, 1765; Edwards 1957-, vol. 8, 589)
What, though, about instinctual other regarding impulses such as parental
affection, "mutual affection between the sexes" (as distinct from simple sexual
attraction), and pity? Edwards is inclined to think that all except pity are
forms of self-love. The important point, however, is that even if they aren't,
actions motivated by them aren't truly virtuous. To see why consider pity. If
truly virtuous actions are motivated by benevolence to being in general, then
actions motivated by other regarded impulses which are ultimately directed to
"some particular persons or private system" aren't truly virtuous. (True Virtue,
1765; Edwards 1957-, vol. 8, 601) Now pity is directed to those in extreme
distress whose suffering appears undeserved or excessive. Its object is
therefore restricted to only part of being in general. Furthermore, since
instinctual affections aren't "dependent" on "general benevolence," they are in
potential conflict with it. Pity, for example, may motivate a judge to act
unjustly.

We should not conclude that pity or other instinctual affections, or even
rational self-love, are bad. Since they tend toward "the preservation of mankind
and their comfortably subsisting in the world," things would be much worse
without them. (True Virtue, 1765; Edwards 1957-, vol. 8, 600) Edwards point
(like Kant's) is merely that their goodness isn't a truly moral goodness. The
implication is nonetheless clear. Natural virtues are either tainted with
self-love or fail to extend to being in general. They are therefore counterfeits
or simulacra of true virtue. While they prompt us to promote the good of others,
and to condemn vice, they fall infinitely "short of the extent of true virtuous
benevolence, both in...nature and object." (True Virtue, 1765; Edwards 1957-,
vol. 8, 609) Edwards concludes that true virtue is a supernatural gift.
3.2 Aesthetics

In Edwards' view, beauty or "excellency" "consists in the similarness of one
being to another -- not merely equality and proportion, but any kind of
similarness....This is an universal definition of excellency: The consent of
being to being...". ("The Mind," no. 1; Edwards 1957-, vol. 6, 336) One who
loves others, for instance, or actively desires their welfare, "agrees" with
them or "consents" to them. Love's scope can be narrower or wider, however.
Agreement or consent is "comprehensive" or "universal" only when directed
towards being in general. Only true benevolence, therefore, is truly beautiful.
"Secondary" beauty is a mere "image" or "resemblance" of true beauty. It
consists in "symmetry," "harmony," or "proportion," or "as Mr. Hutcheson" says,
in "agreement of different things in form, manner, quantity, and visible end or
design," i. e., in "regularity." The beauty of well-ordered societies, of
"wisdom...consisting in the united tendency of thoughts, ideas, and particular
volitions to one general purpose," of the natural fitness of actions and
circumstances (having made a promise, for example, and keeping it), "of a
building, of a flower, or of the rainbow" are examples. (True Virtue, 1765;
Edwards 1957-, vol. 8, 561-62)

Since God's benevolence alone is perfect, he is the only thing that is (truly)
beautiful without qualification. The fitness of God's dispensations, the harmony
of his providential design, and so on, also exhibit the highest degree of
secondary beauty. God is thus "infinitely the most beautiful and excellent," the
measure of both primary and secondary beauty. Moreover, he is the "foundation
and fountain of all beauty." "All the beauty to be found throughout the whole
creation is...the reflection of the diffused beams of that being who hath an
infinite fullness of brightness and glory." (True Virtue, 1765; Edwards 1957-,
vol. 8, 550-51) And God's world is indeed saturated with beauty -- not only the
"harmony of sounds, and the beauties of nature" (which bear the greatest
resemblance to true or primary beauty, and to which Edwards was especially
sensitive) but also (and primarily) the beauty of the Gospel, of God's
providential work in history, and of the saints (the elect). The saints alone,
however, can discern true beauty.

4. Epistemology

4.1 A Sense of the Heart

Because their hearts have been regenerated by the indwelling of the Holy Spirit,
the saints love being in general. Their love is the basis of a new "spiritual
sense" whose "immediate object" is "the beauty of holiness" -- a "new simple
idea" that can't "be produced by exalting, varying or compounding" ideas "which
they had before," and that truly "represents" divine reality. (Religious
Affections, 1746 and True Virtue, 1765; Edwards 1957-, vol. 2, 205, 260, and
vol. 8, 622)

Edwards sometimes identifies true beauty with the pleasure that holy things
evoke in people with spiritual "frames" or "tempers" or with the tendency they
have to evoke it. At other times he identifies it with the consent of being to
being, i.e., with true benevolence or holiness. His view appears to be this.
True beauty is identical with benevolence or agreement in somewhat the same way
in which water is identical with H2O or heat with molecular motion. But
benevolence is also the objective basis of a dispositional property, namely, a
tendency to produce a new simple idea in the savingly converted. This idea is a
delight or pleasure in being's consent to being which somehow "represents" or is
a "perception" of it. Edwards' account of true beauty thus resembles some
accounts of color or extension. Spiritual delight is a simple idea or sensation
like our ideas of color or extension. The dispositional property is a power
objects have to produce these ideas in our understandings. Benevolence is the
objective configuration underlying this power and corresponds to the
microstructure of bodies that underlie their tendency to excite ideas of color
or extension in minds like ours. Like simple ideas of redness, say, or
extension, the new spiritual sensation "represents" or is a "perception" of its
object. Just as ‘red’ or ‘extension’ can refer to the idea, the power, or the
physical configuration that is the basis of the power, so "true beauty" can
refer to the spiritual sensation, to the relevant dispositional property, or to
benevolence.

Edwards calls the new mode of spiritual understanding a "sense" because the
apprehension of spiritual beauty is (1) non-inferential and (2) involuntary, and
Edwards, like Hutcheson, associates sensation with immediacy and passivity. (3)
It also involves relish or delight, and Edwards followed Locke and Hutcheson in
thinking that, like a feeling of tactual pressure or an impression of redness,
being pleased or pained is a kind of sensation or perception. Finally, (4) the
new mode of understanding is the source of a new simple idea, and Edwards shared
Locke's and Hutcheson's conviction that simple ideas come "from experience."
The saints alone are in an epistemic position to discern truths of religion that
are dependent on the "excellency of divine things. For example, a conviction of
Christ's sufficiency as a mediator depends on an apprehension of his beauty and
excellency. Or, again, one must see the beauty of holiness to appreciate the
"hatefulness of sin," and thus be convinced of the justice of divine punishment
and our inability to make restitution. The new sense also helps us grasp the
truth of the gospel scheme as a whole. A conviction of its truth is an immediate
inference from a perception of the beauty or splendor of what it depicts,
namely, "God and Jesus Christ...the work of redemption, and the ways and works
of God." (A Divine and Supernatural Light, 1734; Edwards 1957-, vol. 17, 413)
Edwards' defense of the objectivity of the new spiritual sense has four steps.
(1) Benevolence agrees with the nature of things. The world is an interconnected
system of minds and ideas in which the only true substance and cause is an
infinite and omnipotent love. Human benevolence is thus an appropriate or
fitting response to reality. (2) Benevolence is pleased by benevolence; it
relishes it, or delights in it, for its own sake. Since benevolence is an
appropriate response to reality, so too is benevolence's delight in benevolence.
(3) But a delight in benevolence just is a perception of its spiritual beauty.
It follows that (4) the redeemed's spiritual perceptions are veridical --
"representations" of something "besides what [is] in [their] own minds." (True
Virtue, 1765; Edwards 1957-, vol. 8, 622)

4.2 Sanctified Reason

Edwards thinks that reason can prove that God exists, establish many of his
attributes, discern our obligations to him, and mount a probable case for the
credibility of scripture. But he also believes that grace is needed both to help
the natural principles "against those things that tend to stupefy [them] and to
hinder [their] free exercise," and to sanctify "the reasoning faculty and"
assist "it to see the clear evidence there is of the truth of religion in
rational arguments." ("Miscellanies," nos. 626, 628; Edwards 1957-, vol. 18,
155, 156f.)

His view is briefly this. "Actual ideas" are ideas that are lively, clear, and
distinct. Thought has a tendency to substitute "signs" (i. e., words or images)
for actual ideas. While this tendency is useful and normally quite harmless, it
impedes reasoning when "we are at a loss concerning a connection or consequence
[between ideas], or have a new inference to draw, or would see the force of some
new argument." ("Miscellanies," no. 782; Edwards 1957-, vol. 18, 457) Since
accurate reasoning about a subject matter requires attending to actual ideas of
it, one can't accurately reason about religion if one lack the relevant actual
ideas. To have an actual idea of God, for example, one must have actual ideas of
the ideas that compose it. But most of us don't. Those parts of the idea of God
that everyone has (ideas of knowledge, power, and justice, for instance) either
aren't attended to or, if they are, fail to elicit the appropriate affective
reaction. In addition, we can't fully understand ideas of affections which we
haven't experienced and so can't properly understand God's benevolence if we
aren't benevolent ourselves. And without the simple idea of true beauty, one can
understand neither God's holiness nor the facts that depend on it.
True benevolence remedies these deficiencies. Because the desires of the truly
benevolent are properly ordered, they attend to ideas of religion and are
suitably affected by the ideas of God's attributes and activities that everyone
has. (They fear his wrath, for example, and are grateful for his benefits.)
Furthermore, they understand God's benevolence because their own benevolence
mirrors it. Finally, the truly benevolent delight in the benevolence in which
holiness consists, i. e., they "perceive" or "taste" or "relish" its beauty.
Edwards' claim, then, is that to reason accurately about God one must have an
actual idea of him, and to have that one must be truly benevolent. Right
reasoning about religious matters requires right affections.
Edwards is an evidentialist. Rational religious beliefs are either properly
basic or rest on good evidence. A belief that the gospel scheme exhibits true
beauty is an example of the former. But most religious beliefs depend on
evidence. Sometimes this evidence includes the idea of true beauty. Even when it
does not, however, the right affections are needed to appreciate its force. In
either case, only those with properly disposed hearts can read the evidence
correctly.

5. The History of Redemption

The trustees of the College of New Jersey invited Edwards to become its third
president in 1753. In his reply Edwards gave a number of reasons why he
hesitated to accept their offer. Among these was the fear that doing so would
interfere with the completion of "a great work" which he had long contemplated
"which I call a History of the Work of Redemption, a body of divinity in an
entire new method, being thrown into the form of an history; considering the
affair of Christian theology, as the whole of it, in each part, stands in
reference to the great work of redemption by Jesus Christ...." (Edwards 1957-,
vol. 16, 727f.) Although Edwards' project was aborted by his untimely death, it
would undoubtedly have been based on a sermon series delivered in 1739 which
traces the work of redemption "from the fall of man to the end of the world."
The proposed history would have been the culmination of the project begun in
True Virtue and End of Creation. For creation and providence are subordinate to
a redemption which is itself subordinate only to God's glory. The history of
redemption is "the summum and ultimum of all the divine operations and decrees,"
the manifestation of God's internal glory in time. (Edwards 1957-, vol. 16, 728)
Edwards' History would also have provided a fitting climax to his intellectual
career as a whole. For it is in his work of redemption that God's sovereignty,
holiness, and splendor are most fully displayed.

It is doubtful, however, that Edwards' work would have anticipated modern
historiography as some claim. For one thing, the sermon series is essentially a
doctrinal work. (The section on Christ's earthly ministry, for instance, is a
discussion of the incarnation and atonement, not a life of Jesus.) For another,
Edwards' sources include not only biblical and "profane" histories but biblical
prophecy as well. Finally, Edwards doesn't restrict himself to natural causes in
explaining events but also appeals to divine decrees and typology.

Whatever novelty the sermon series possesses is literary and theological. It
partly consists in the rich skein of images Edwards uses to connect the events
of redemption history. These include the model of a river and its tributaries, a
tree and its branches, the construction of a building, the conduct of war, and
"a wheel," or "a machine composed of wheels" with its reminiscences both of
Ezekiel's vision of the divine throne chariot and of clockwork. ("Images of
Divine Things," no. 89; Edwards 1957-, vol. 11, 86) It also consists in Edwards'
extension of typology, the practice of interpreting things, persons, or events
(the "type") as symbols or prefigurations of future realities (the "antitype").
Protestant divines had tended to restrict typology to figures, actions, and
objects in the Old Testament which in their view shadowed forth Christ as their
antitype. Edwards interprets the New Testament typologically as well, arguing
that relevant passages prefigure events in the church's later history. Most
radically, Edwards construes nature typologically. (Whether this constitutes a
step towards Emerson and Thoreau, as some claim, is a moot point.) Finally,
Edwards' emphasis on the objective side of God's act of redemption is
comparatively rare in a Puritanism which tended to stress the redemption's
application to individual souls. (The subjective side is extensively treated in
a number of works of the 1730's and 1740's, however, the most important of which
is Religious Affections.)

Bibliography

Primary Sources

Edwards, J., 1955, The Philosophy of Jonathan Edwards from His Private
Notebooks,
Harvey G. Townsend (ed.), Eugene, Oregon: University of Oregon Monographs. (A
selection from Edwards' philosophical notebooks.)
------, 1971, Treatise on Grace and other posthumously published writings,
Paul Helm (ed.), Cambridge: James Clarke & Co. (Contains papers not yet
included in the collected works.)
------, 1829-30, The Works of President Edwards, 10 vols., Sereno E. Dwight
(ed.), New York: G. & C. & H. Carvill. (A widely available edition of Edwards'
work.)
------, 1968, The Works of President Edwards, Edward Williams and Edward
Parsons (eds.), New York: B. Franklin. (A reprint of the 1817 ed. [8 vols.]
and the two supplementary volumes published in 1847.)
------, 1957-, The Works of Jonathan Edwards, gen. eds. Perry Miller (vols.
1-2), John E. Smith (vols. 3-9), and Harry S. Stout (vol. 10-). New Haven:
Yale University Press. (Will supersede earlier editions when completed. The
extensive introductions are especially helpful.)
Secondary Sources
Brown, Robert E., 1999, ‘Edwards, Locke, and the Bible’, The Journal of
Religion 79: 361-84
Brown, Robert E., 2002, Jonathan Edwards and the Bible, Bloomington: Indiana
University Press
Cooey, Paula M., 1989, ‘Eros and Intimacy in Edwards’, The Journal of Religion
69: 484-501
Daniel, Stephen H., 1994, The Philosophy of Jonathan Edwards: A Study in
Divine Semiotics, Bloomington: Indiana University Press
Delattre, Roland A., 1968, Beauty and Sensibility in the Thought of Jonathan
Edwards, New Haven:Yale University Press
Elwood, Douglas J., 1960, The Philosophical Theology of Jonathan Edwards, New
York: Columbia University Press
Fiering, Norman, 1981, Jonathan Edwards' Moral Thought and its British
Context, Chapel Hill: University of North Carolina Press
Helm, Paul, 1969, ‘John Locke and Jonathan Edwards: A Reconsideration’,
Journal of the History of Philosophy 8: 51-61
------, 1979,‘Jonathan Edwards and the Doctrine of Temporal Parts’, Archiv fur
Geschichte der Philosophie 61: 37-51
Holbrook, Clyde A., 1973, The Ethics of Jonathan Edwards: Morality and
Aesthetics., Ann Arbor: University of Michigan Press
Jenson, Robert W., 1988, America's Theologian: A Recommendation of Jonathan
Edwards, New York: Oxford University Press
Lee, Sang Hyun, 1988, The Philosophical Theology of Jonathan Edwards,
Princeton: Princeton University Press
Lee, Sang Hyun, 1999, ‘Edwards on God and Nature: Resources for Contemporary
Theology,’ in Edwards in our Time: Jonathan Edwards and the Shaping of
American Religion, Sang Hyun Lee and Alan C. Guelzo (eds.), Grand Rapids:
William B. Eerdmans
Lewis, Paul, 1994, ‘"The Springs of Motion": Jonathan Edwards on Emotions’,
Journal of Religious Ethics 22: 275-97
McClymond, Michael, J., 1998, Encounters with God: An Approach to the Theology
of Jonathan Edwards, Oxford: Oxford University Press
McDermott, Gerald R., 2000, Jonathan Edwards Confronts the Gods: Christian
Theology, Enlightenment Religion, and Non-Christian Faiths, Oxford: Oxford
University Press
Miller, Perry, 1949, Jonathan Edwards, New York: W. Sloane Associates
Pauw, Amy Plantinga, 2002, The Supreme Harmony of All: The Trinitarian
Theology of Jonathan Edwards, Grand Rapids: William B. Eerdmans
Post, Stephen, 1986, ‘Disinterested Benevolence: An American Debate Over the
Nature of Christian Love’, Journal of Religious Ethics 14: 356-68
Schmidt, Lawrence K., 1988, ‘Jonathan Edwards' Idealistic Argument from
Resistance’, Southwest Philosophy Review 4: 39-47
Smith, John E., 1992, Jonathan Edwards: Puritan, Preacher, Philosopher,
London: Geoffrey Chapman and Notre Dame, Ind.: University of Notre Dame Press
Wainwright, William J., 1980, ‘Jonathan Edwards and the Language of God’, The
Journal of the American Academy of Religion 48: 520-30
------, 1982, ‘Jonathan Edwards, Atoms, and Immaterialism’, Idealistic
Studies: 79-89
------, 1988, ‘Original Sin’, in Philosophy and the Christian Faith, Thomas V.
Morris (ed.), Notre Dame, Ind.: University of Notre Dame Press
------, 1995, Reason and the Heart, chapter 1, Ithaca, N. Y.: Cornell
University Press
------, 1996, ‘Jonathan Edwards, William Rowe, and the Necessity of Creation’,
in Faith, Freedom, and Responsibility, Jeff Jordan and Daniel Howard-Snyder
(eds.), Lanham, Md.: Rowman and Littlefield
------, 2001, ‘Jonathan Edwards and the Hiddenness of God’, in New Essays on
the Divine Hiddenness, Paul Moser and Daniel Howard-Snyder ( eds.), Cambridge:
Cambridge University Press
------, 2001, ‘Theological Determinism and the Problem of Evil: Are Arminians
Any Better Off?’, International Journal for Philosophy of Religion 50: 81-96
Winslow, Ola Elizabeth, 1940, Jonathan Edwards 1703-1758: A Biography, New
York: Macmillan
Other Internet Resources
The Works of Jonathan Edwards (Yale Divinity School)
Jonathan Edwards Website (Mark Trigsted)
This site has more complete bibliographical entries than other sites, and and
its major virtue is that many writings by Edwards can be downloaded. The
religious opinions expressed at the site, however, are not of a purely
academic character.
Stanford Encyclopedia of Philosophy: Francis Hutcheson in Scottish Philosophy
in the Eighteenth Century by Alexander Broadie (University of Glasgow)

 





 

Promoting the Principles of Religious Liberty