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Copyright © 2015 Evan Daniel Burns All Rights Reserved. the Southern
Copyright © 2015 Evan Daniel Burns 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. “A SUPREME DESIRE TO PLEASE HIM”: THE SPIRITUALITY OF ADONIRAM JUDSON 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 Evan Daniel Burns May 2015 APPROVAL SHEET “A SUPREME DESIRE TO PLEASE HIM”: THE SPIRITUALITY OF ADONIRAM JUDSON Evan Daniel Burns Read and Approved by: __________________________________________ Michael A. G. Haykin (Chair) __________________________________________ M. David Sills __________________________________________ Gregory A. Wills Date______________________________ To Kristie, a devoted missionary wife cut from the same rock as the three Mrs. Judsons; and to my father and mother, whose holy ambitions and warm affection trained up a missionary. TABLE OF CONTENTS Page LIST OF ABBREVIATIONS ............................................................................................ ix PREFACE ........................................................................................................................... x Chapter 1. INTRODUCTION .................................................................................................1 Status Quaestionis ...............................................................................................5 -
And Darwinism: an Analysis of the Nineteenth-Century Conflict Between Science and Theology
Grace Theological Journal 4.1 (1983) 37-58 BIBLIOTHECA SACRA AND DARWINISM: AN ANALYSIS OF THE NINETEENTH-CENTURY CONFLICT BETWEEN SCIENCE AND THEOLOGY JOHN D. HANNAH Clergymen and educators in the previous century generally viewed the Scriptures and scientific theory to be harmonious volumes in the revelation of God. In a century that also viewed science as the receptacle of truth, however, clerics felt compelled to revise their explanations of Scripture in light of the dictates of geology and biology. They assumed correctly that science was ultimately in con gruity with special revelation, but seriously erred in assuming that the contemporary interpretations of scientific data were necessarily valid. Accordingly, they adjusted their interpretation of the Scriptures in light of 19th-century science and eventually imposed a theistic developmentalism upon creation. The actions of those clergymen, though explainable when viewed from the assumptions of their century, serve as a warning to all of us that Scripture alone is infallible and the opinions of men must be evaluated at the tribunal of Gods Word. * * * EFORE the publication of Chambers' Vestiges of the Natural His B tory of Creation and Darwin's Origin of Species, the marriage of theology and science appeared as a sacred and, hence, an inviolable institution. To the perceptive eye, the subjection of science as the handmaiden, a branch of Natural Theology, was greatly shaken by the Copernican Revolution, but the theological world thought itself secure in the belief that the findings -
Jonathan Edwards on Education
Acta Theologica 2011:2 KP Minkema “INFORMING OF THE CHILD’S UNDERSTANDING, INFLUENCING HIS HEART, AND DIRECTING ITS PRACTICE”: JONATHAN EDWARDS ON EDUCATION ABSTRACT This article examines the role of education in Jonathan Edwards’ life and legacy, both the education he received in early eighteenth-century New England and his activities as a teacher, among the other vocations he followed. In particular, the methods and principles he employed as a teacher, both of English and Indian children and young people, are distinctive. Next, the essay turns to some selected figures within the Edwardsean tradition to show pedagogical changes and continuities. In one of his “Miscellanies,” Jonathan Edwards, pastor of Northampton, Massachusetts, described a physics lesson he gave to a local thirteen-year- old boy, in which he asserted “that a piece of any matter of two inches square” was “eight times so big as one of but one inch square, or that it might be cut into eight pieces, all of them as big as that of but an inch square.” The boy suspected that his pastor was playing a joke on him, but, Edwards wrote, “I took considerable pains to convince him that I was in earnest,” whereat the lad “cried out of the impossibility and absurdity of it.” To prove his point, Edwards led the boy to the woodshed, picked up a saw and cut “two cubes, one an inch and another two inches square, and let him examine the measures and see that the measures were exact, and that there was no deceit.” He then “cut the two-inch cube into eight equal parts” and handed them to the boy,” who “took the parts one by one and compared them with the one inch cube, and spent some time in counting and comparing.” With the proof in his hands, the boy was still “astonished[,] as though there were some witchcraft in the case.” Kenneth P. -
Jonathan Edwards and the Trinitarian Shape of Beauty
Jonathan Edwards and the Trinitarian Shape of Beauty John Curtis Cunningham, Jr. University of Virginia B.F.A., Bowling Green State University, 1986 M.A. Colorado Christian University, 1991 M.A.R., Yale University Divinity School, 1997 A Dissertation presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Doctor of Philosophy Department of Religious Studies University of Virginia January 2015 2 TABLE OF CONTENTS Jonathan Edwards and the Trinitarian Shape of Beauty CHAPTER ONE INTRODUCTION ………………………………………………………...… 4 Jonathan Edwards and the Trinitarian Shape of Beauty PART I: INTRODUCTORY QUESTIONS 1. THE QUESTION OF PURPOSE ………………………..……………………………….... 7 The Aims and Contributions of This Project. 2. THE QUESTION OF BEAUTY ………………………………..…………………………. 8 Why Beauty? 3. THE QUESTION OF EDWARDS ……………………………..……………...…………. 14 Why Jonathan Edwards? 4. STATUS QUÆSTIONIS ………………………………………..……………………….. 21 Edwards’ Aesthetics in the Secondary Literature. PART II: A TYPOLOGY OF THEORIES OF BEAUTY 5. THREE AESTHETIC HORIZONS ………………………………...……..……………… 46 A Morphological Analysis. PART III: THE STUDY IN OUTLINE 6. JONATHAN EDWARDS AND THE TRINITARIAN SHAPE OF BEAUTY ………..…....……. 74 CHAPTER TWO ONTOLOGICAL CONCEPTIONS OF BEAUTY ………………………...…… 79 Beauty and the Self-Communicating God 1. EDWARDS’ ONTOLOGY OF BEAUTY ………………………………….……...……… 81 2. EDWARDS’ ANALOGY OF BEAUTY…………………………………..………...…… 111 3. EDWARDS’ SEMIOTICS OF BEAUTY…………………………………………....…… 121 4. CONCLUSION: Self-Communicating Beauty …..…………………………………… 130 3 -
Jonathan Edwards on Education
Acta Theologica 2011:2 KP Minkema “INFORMING OF THE CHILD’S UNDERSTANDING, INFLUENCING HIS HEART, AND DIRECTING ITS PRACTICE”: JONATHAN EDWARDS ON EDUCATION ABSTRACT This article examines the role of education in Jonathan Edwards’ life and legacy, both the education he received in early eighteenth-century New England and his activities as a teacher, among the other vocations he followed. In particular, the methods and principles he employed as a teacher, both of English and Indian children and young people, are distinctive. Next, the essay turns to some selected figures within the Edwardsean tradition to show pedagogical changes and continuities. In one of his “Miscellanies,” Jonathan Edwards, pastor of Northampton, Massachusetts, described a physics lesson he gave to a local thirteen-year- old boy, in which he asserted “that a piece of any matter of two inches square” was “eight times so big as one of but one inch square, or that it might be cut into eight pieces, all of them as big as that of but an inch square.” The boy suspected that his pastor was playing a joke on him, but, Edwards wrote, “I took considerable pains to convince him that I was in earnest,” whereat the lad “cried out of the impossibility and absurdity of it.” To prove his point, Edwards led the boy to the woodshed, picked up a saw and cut “two cubes, one an inch and another two inches square, and let him examine the measures and see that the measures were exact, and that there was no deceit.” He then “cut the two-inch cube into eight equal parts” and handed them to the boy,” who “took the parts one by one and compared them with the one inch cube, and spent some time in counting and comparing.” With the proof in his hands, the boy was still “astonished[,] as though there were some witchcraft in the case.” Kenneth P. -
Edwards Amasa Park
THE BIBLIOTHECA SACRA ARTICLE I. EDWARDS AMASA PARK. BY PJU£SIDJUft' JB1U£KIAH J£AKlCS RANltDJ, D.D., U..D. THE men that have the largest dimensions after they are dead, are earth's great educators. They still teach in what they taught,-transmitting themselves through memory, through heredity, through printed books. They sow not the seed that shall be, but bare grain. This is especially true, if their pupils also, shall have become teachers and preachers. Thomas Arnold of Rugby, Samuel Harvey Taylor of Phillips Academy, impressed themselves upon lads fitting for college, who were to go to Oxford, Harvard, Yale. This was excellent work; a great oppor tunity. But, academy days and college days over, the choicest young men of the period,-morally, perhaps in tellectually,-stood at the doors, we will say, of Andover Theological Seminary. It was a great period, and great teachers were there to greet them. Among others were:- WilHam G. T. Shedd, whose life was a series of literary and educational triumphs; who passed from the chair of Rhetoric, to that of Ecclesiastical History, to that of Didactic Theology, and was facile and redundant in them all; who in his youth edited the works qf Coleridge the great poet· metaphysician, and in middle life and in his old age io.1blished a Church History and a solid system of VOL. LX. No. 238. 1 Digitized by Coogle 202 Edwards Amasa Park. [April, Theology; everywhere fresh and vigorous and inspiring in thought, adequate .and sufficient for any emergency; and at last yearning in faith's sweetness for the other life, that he might be satisfied as he awoke in his Master's likeness. -
The Biblical World of Jonathan Edwards “Thy Word Have I Hid In
1 The Biblical World of Jonathan Edwards “Thy word have I hid in mine heart, that I might not sin against thee.” Psalm 119:111 “Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?” Jeremiah 23:29 “From a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.” 2 Timothy 3:14-17 “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” Hebrews 4:12 Jonathan Edwards (1703-58) lived in a world strangely different from our own, a world imbued, often enchanted, by the contents of the Bible. Most of his family members, friends, congregants, and correspondents, both at home and back in Britain, would have identified the Bible as their most important book, the one they knew and loved the best, indeed their favorite source of information, inspiration, and insight into the nature of reality. Frequently it frightened them. They took its stories and warnings about the jealousy, wrath, and judgment of God as awesome matters of fact. However, it usually also succored them.