Reviewed by Douglas L. Winiarski | Book Review | The William and Mary Quarterly, 61.1

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Reviewed by Douglas L. Winiarski | Book Review | The William and Mary Quarterly, 61.1 | The History Cooperative

Reviews of Books

Seeking Synthesis in Edwards Scholarship

Jonathan Edwards and the Bible. By Robert E. Brown . (Bloomington: Indiana University Press, 2002. Pp. xxii, 292. $35.00.)

Jonathan Edwards: A Life. By George M. Marsden. (New Haven, Conn.: Yale University Press, 2003. Pp. xx, 615. $35.00.)

The Supreme Harmony of All: The Trinitarian Theology of Jonathan Edwards. By Amy Plantinga Pauw. (Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 2002. Pp. x, 196. $22.00 paper.)

Jonathan Edwards's Philosophy of History: The Reenchantment of the World in the Age of Enlightenment. By Avihu Zakai. (Princeton, N. J.: Princeton University Press, 2003. xviii, 348. $49.95.)

Works of Jonathan Edwards. Volume 19: Sermons and Discourses, 1734–1738. By Jonathan Edwards. Edited by M. X. Lesser. Volume 20: The "Miscellanies" (Entry Nos. 833–1152). By Jonathan Edwards. Edited by Amy Plantinga Pauw. Volume 21: Writings on the Trinity, Grace, and Faith. By Jonathan Edwards. Edited by Sang Hyun Lee. Volume 22: Sermons and Discourses, 1739–1742. By Jonathan Edwards. Edited by Harry S. Stout and Nathan O. Hatch with Kyle P. Farley. (New Haven, Conn.: Yale University Press, 2001, 2002, 2003, 2003. Pp. xiv, 849; xii, 569; xiv, 582; xii, 566. $95.00; $ 95.00; $95.00; $95.00.)

Reviewed by Douglas L. Winiarski , University of Richmond

Jonathan Edwards turned 300 this past October, and in the same year the Works of Jonathan Edwards project reached the venerable age of fifty. Sponsored by the Yale edition that has produced twenty-two weighty volumes of his major treatises and lesser known manuscripts, the recent "Jonathan Edwards at 300" symposium at the Library of Congress was an impressive birthday celebration. Papers by veterans and newcomers alike ranged widely across a spectrum of scholarly interests, from ethereal expositions of Edwards's philosophy of history to earthy accounts of sexual politics in his Northampton, Massachusetts, parish. The conference confirmed the enduring scholarly appeal of colonial America's most studied pastor, philosopher, and theologian, yet an undercurrent of contention among the participants hinted that all may not be well among Edwardseans. Exasperated historians muttered during the overtly confessional addresses of their neo-evangelical peers; theologians groused about the perennial dismissal of Edwards's conservative biblicism by secular scholars; and a few avowedly apologetic admirers of his Calvinist worldview voiced pointed questions regarding the personal faith commitments of panel presenters. Edwards has always attracted a wide range of interpreters, from early American intellectual, social, literary, and cultural historians to seminary historians and theologians.¹ The scholars attending his tercentennial birthday party shared little in the goals, methods, or outcomes of their research, and they seemed even less willing to discuss the diversity of interpretive approaches that their collective works represent.

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