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Copyright © 2007 Peter Beck All Rights Reserved. the Southern Baptist Copyright © 2007 Peter Beck All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. THE VOICE OF FAITH: JONATHAN EDWARDS'S THEOLOGY OF PRAYER A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Peter Beck December 2007 UMI Number: 3300625 Copyright 2007 by Beck, Peter All rights reserved. INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. ® UMI UMI Microform 3300625 Copyright 2008 by ProQuest LLC. All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 E. Eisenhower Parkway PO Box 1346 Ann Arbor, MI 48106-1346 APPROVAL SHEET THE VOIGE OF FAITH: JONATHAN EDWARDS'S THEOLOGY OF PRAYER Peter Beck Read and Approved by: Chad O. Brand To Melanie, my best friend and love, and to Alex and Karis, living proof of God's blessings on our home TABLE OF CONTENTS Page PREFACE . Vll Chapter 1. INTRODUCTION ............................................ 1 The "Great Duty" ..... 2 The "Delightful Conviction" ................................... 4 A "Resolution" . 6 Why Edwards? .............................................. 8 Why This Study? . 11 Methodology. 15 Conclusion ................................................. 17 2. THE "PRAYER HEARING GOD" ............................... 19 Who Is God? . 21 Does God Answer Prayer? . 44 The Problem of Unanswered Prayer. 58 Conclusion ................................................. 70 3. EXTERNAL BIOGRAPHY I ................................... 72 An Awakened Interest ........................................ 72 The New York State of Mind . 76 IV Chapter Page A Prayer Manual. 84 Amen and Amen. 87 4. THE EXCELLENT CHRIST. 89 Who Is Jesus? . 91 What Is Jesus Doing? . .. 110 Conclusion ................................................. 130 5. EXTERNAL BIOGRAPHY II . .. 133 Reviving Souls ......................................... .. 137 Reviving the Revival ......................................... 143 Reviving Prayer for Revival. .. 151 Valediction. .. 157 6. THE "TRUE SPIRIT OF PRAYER" . .. 159 Who Is the Holy Spirit? . .. 161 What Does the Holy Spirit Do? . .. 170 What Does the Holy Spirit Have to Do with Prayer? . .. 193 Conclusion ................................................. 204 7. EXTERNAL BIOGRAPHY III .................................. 207 Mr. Stoddard's Way. .. 211 Edwards's Way. .. 215 Edwards's Way of Prayer . .. 220 Final Observations ........................................... 226 v Chapter Page 8. "HIS PEOPLE" AND THEIR HAPPINESS . .. 228 What Man Had . .. 230 What Man Lost ............................................ " 240 What Man Can Have Again . .. 263 Conclusion ................................................. 280 9. CONCLUSION ............................................... 283 Doctrine .................................................. " 285 Application . .. 295 Benediction. .. 300 BIBLIOGRAPHy .................................................... 301 Vi PREFACE A project of this magnitude would be impossible if were not for the amazing grace shown by so many to one so unworthy. I must begin by thanking those scholars who've devoted their time and prayers to my academic development. Particular note should be given Professor Michael Haykin, who provided the seed for this work during the course of a time of Christian fellowship. Professors Chad Brand and David Puckett also merit my gratitude for their wise counsel and brotherly advice. Tom Nettles, my supervising professor, deserves a special measure of thanks for guiding me into the depths of Jonathan Edwards's thought and pulling me out ofthe mire when I lost my way. My thanks go out to all of you. Any student's progress is aided by those who share the experience with him. To my peers at Southern Seminary who suffered with me through the birth pains of this project, challenged me to better scholarship, and encouraged me to persevere, thank you. While the task of writing a dissertation is a solo endeavor, the writer is never truly alone. Across the country I have enjoyed the prayers of friends and family who, though they may not have truly understood the nature of the beast, always supported me in the process. I likewise owe a debt of gratitude to the churches that hold so dear a place in my heart. Parkway Baptist in St. Louis was used of God to call me into the ministry, and they have faithfully supported my choice to follow God's lead ever since. The wonderful people of Van Buren Baptist in Louisville tolerated my reading of Edwards's Vll "Sinners in the Hands of an Angry God" and provided the funds necessary to complete my studies. Finally, Kenwood Baptist, also in Louisville, called me as their pastor in the midst of a very challenging project, allowed me the time to attend to my studies and my family, and patiently loved me along the way. To all of you, and untold others I've long since forgotten, thank you. The greatest measure of earthly thanks belongs to my family. Our children, Alex and Karis, patiently looked on as I returned over and over again to my study. While my door was never shut to them, they always honored my commitment with their silence and blessed each night in my office with the best hugs in the world. To my wife, my best friend in all the world, lowe a debt of gratitude I can never repay. She has shown great patience over the years. She displayed great grace in sheltering me in my labors. She encouraged me to continue when my thoughts were otherwise and provided a Christian example I can only hope to emulate. I could not have completed this task without the three of you nor would I have wanted to. With all my love I say, "Thank you." Finally, as I complete this task, I more fully understand and appreciate Augustine's own sigh of relief and wonder at the marvelous grace of God expressed when he completed his monumental City of God. Echoing his words, I conclude, I think I have now, by God's help, discharged my obligation in writing this large work. Let those who think I have said too little, or those who think I have said too much, forgive me; and let those who think I have said just enough join me in giving thanks to God. Amen. Peter Beck Louisville, Kentucky December 2007 V111 CHAPTER 1 INTRODUCTION "All real and true prayer is the voice offaith."t Jonathan Edwards's sermon "The Terms of Prayer," preached to his congregation in the lull between the awakening in Northampton and the broader outbreak of the Great Awakening, still rings true in the ears of Christians who desire to know the mind of God and find their repose in him. This three-century-old sermon speaks today because the eternal importance of the doctrine of prayer and its temporal relevance for believers remains unchanged. Later in the same sermon Edwards cast a vision of a loving God who hears the prayers of his children and longs to grant them great blessings in exchange for their faith. "God is as ready, and more ready, to bestow than we are to ask, and more ready to open than we are to knock. ,,2 Thus, in his inimitable way, Edwards moved the doctrine of prayer beyond that of mere duty and responsibility to Christian privilege and joy. In doing so, Edwards offered more than simple correctives and directives, a how-to manual that falls short in a world of inexplicable pain, terror, and challenge. Instead, he proffered a positive affirmation of God's glory, calling all true Christians to come forth in faith, voice their prayers, and lean wholly upon God. tJonathan Edwards, "Terms of Prayer," in Sermons and Discourses: 1734-1738, vol. 19 of The Works ofJonathan Edwards [Works], ed. M. X. Lesser (New Haven: Yale University Press, 2001), 787. 2Ibid., 783. 1 2 The "Great Duty" Prayer seemed natural to me; as the breath, by which the inward burnings of my heart had vent. 3 As seen in Edwards's "Personal Narrative," his commitment to and fascination with prayer found a voice at an early age. Yet, upon his conversion prayer became not a passing fancy but a burning passion. He found himself in constant prayer. Edwards soon realized, and then regularly preached, that prayer, its power or lack thereof, evidences the vitality and reality ofthe Christian's faith. "Prayer," he announced, "is as natural an expression of faith as breathing is oflife.,,4 The Christian has faith. The Christian prays. Otherwise, he is no Christian at all. 5 Prayer arises properly out of one's faith in God through Christ, according to Edwards, for "there is no other way that the heart can look to God, but only looking by faith, by faith seeking the blessing of God, and by faith depending on God for the mercy sought.,,6 The prayer offered in faith, Edwards contended, serves as the only way in which one may obtain such blessings.7 In prayer, Christians access the one true source of all the blessings of which they stand in need. 3Edwards, "Personal Narrative," in Letters and Personal Writings, ed. George S. Claghorn, Works 16 (1998):794. 4Edwards, "Hypocrites Deficient in the Duty of Prayer," in Seeking God: Jonathan Edwards' Evangelism Contrasted with Modern Methodologies, ed. William C. Nichols (Ames, IA: International Outreach, 2001),365. 5The masculine pronouns "he," "him," or "his" will be used throughout this work to refer to the individual believer regardless of gender. Such use is not meant to imply any gender value, but to simplify further references to said believers. 6Edwards, "Terms of Prayer," Works 19:787.
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