Jonathan Edwards (1703-1758) remains a significant influence in world Christianity. There has been a revival of interest in him, his writings, and his ministry in recent years. Edwards scholarship is flourishing, and many young ministers look to him for inspiration. He is a formative figure in Reformed theology, and contemporary revivalists still look to him for an account and interpretation of the revival movement of his day.
Edwards continues to be an intriguing person. He was firmly rooted in the Reformation and a son of New England Puritanism, yet was also shaped by the evangelical revival or awakening of 18th Century Britain and America. He was a man of towering intellect, whose final ministry was among American Indians. Edwards was committed to definite and careful theological reflection, and also committed to the “enthusiasm” of the Great Awakening. He was the author of works as diverse as his Dissertation on “The Nature of True Virtue”; “A Sinner Is Not Justified in the Sight of God Except Through the Righteousness of Christ Obtained by Faith”; “The Life of Brainerd”; “Sacramental Union in Christ”; and “A Faithful Narrative of a Surprising Work of God”. Edwards was also significant because he was one of the towering intellects of 18th Century North America, and also contributed to the internationalisation of reformed evangelical consciousness in his day, and until now.
Despite much study and research on Edwards, we have not yet had a study of his theology of the church. Rhys Bezzant’s book meets this need, and is a generous, timely and effective contribution to our understanding. The effectiveness and ubiquity of para-church ministries and organisations in evangelicalism has had the effect of diminishing and marginalising the doctrine of the church. However a robust theology of the church has always been characteristic of reformed theology. Edwards stood at the intersection of these two traditions, and he managed to retain his doctrine of the church and also rejoice in itinerant evangelists and revivalists as a gift of God.
One of the great strengths of this book is that the author combines the careful writing of history with the careful writing of theology: both are needed in order to provide an accurate and profitable account of Edwards’ significance.
This books shows at every point the theological profundity, emotional power, and practical applicability of Edwards’ thinking. We can distinguish between head, heart and hand, but they are inseparable. So as Bezzant explains, for Edwards, ” …no person can claim to honor God in their lives while selectively accentuating some virtues without others. Love brings order to diverse buddings of grace” (page 89). On the subject of revivals: “Edwards positioned himself as the spokesman for the Great Awakening, both as practitioner and theoretician” (page 112). When Edwards works to combine settled and ordered ministry with itinerant evangelism and revivalism, “Ardor and order embrace” (page 124).
Bezzant shows that Edwards’ doctrine of the church was of fundamental importance in his theology. He recognised that the church was God’s creation, and that the church has eschatological significance. He recognised that the first responsibility of the church is towards God, and that the church also had a crucial role in the community. He did not suffer from that indulgent individualism which dissolves ecclesiology. He shows the close relationship of the doctrine of the church to Trinity, Christology, Gospel, creation, as well as eschatology: “Edwards understood the church within a grand divine scheme” (page 257). Union with Christ is not just the source of individual salvation, but the source of the church’s unity: ‘ …the union of Christ with his church is explicitly named as “unspeakably more perfect and more exalted” than any human analogy can suggest’ (page 208). He shows how Edwards provided a model which “harnesses creative innovative missiological forms to received and systematically constructed Biblical truth” (page 260).
If you have no theology of the church, you should read this book. If you have not read anything about Edwards, this book is a good place to start. If you have read some of Edwards’ writings and value his insights, this book will fill out and expand your understanding and appreciation. If you cannot imagine a ministry that combines a passion for truth with effective evangelism, you should read this book. If you cannot imagine Christianity which combines clarity of thought with depth of emotion and practical action, read this book. If you cannot imagine combining joy in God’s creation with joy in God’s salvation, this is the book for you. If you are thinking through practical issues in the life of the church, you would benefit from reading it. I praise God for this book, and commend it without reservation.
“Jonathan Edwards and the Church: is a finalist in the Sparklit Christian Book of the Year Award. http://sparklit.org
