The Preaching Ministry of Jonathan Edwards

Modern day Christian church leaders seem to have deviated from basic biblical Christian principles. The focus on the former religious doctrine has somehow lost its course and purpose. Consequently, the twenty-first century Christian church resembles a division that was not professed nor proclaimed in previous times. Many of the divisions within the church lie within the parameters of personal preferences and cursory issues, as opposed to deep doctrinal convictions. The church has invited absolute truth to station itself outside its walls, so the local body may feel more secure while attending. In this current crisis of division, the priorities of the church have been conducive toward public affairs; athletic leagues; social programs; generational group meetings (many inside of bars); and recovery groups. Ministers have become encumbered with managing schedules, people, and programs.

Consequently, pastoral duties of Bible Study, prayer, preaching, and local community outreach have taken a secondary position; thus, diminishing its urgency and importance in the lives of believers. As the reader becomes acquainted with the preaching ministry of the Quaker, Jonathan Edwards, the impact and legacy of evangelization may be discovered. Furthermore, modern day believers might enjoy and find personal gratification, as a result of Edwards biblically based sermons. Edwards himself declared, “The main benefit that is obtained by preaching is by impression made upon the mind in the time of it, and not by the effect that arises afterwards by a remembrance of what was delivered. The Apostle Paul instructed Timothy, “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching,” (2 Timothy 4:2, ESV) “Preach the word!… Convince, rebuke, and exhort with all long-suffering and teaching.” An examination of these words makes it evident that Paul is covering a broad spectrum of a preacher’s responsibility. It was this accountability that powerfully persuaded the evangelist, Jonathan Edwards in his preaching ministry. In current times, a small number of ministers have absorbed themselves in a high level of responsibilities and with such urgency, as Mr. Edwards.

Edwards acknowledged the importance in allotting time to meditate and transcribe his sermons in such a way that would be easily studied and clearly understood. While other ministered after reading the Bible, their sermons did not leave a written trajectory. Specifically, the theologian recognizes the implication of the scripture stated in second Timothy chapter four; verse two, which urges believers to convince, exhort, and rebuke. It is quite uncommon and difficult for a person to be well recognized, acknowledged, respected, and admired in the secular and religious realm. Moreover, it is almost unique for an individual to leave such a legacy in the secular and the church alike. The preaching ministry of Jonathan Edwards has left a powerful heritage, as the result of the impression of the mind emphasized in each of his sermons through the ingredients of convincing, rebuking, and exhortation. Today’s Christian leaders would greatly benefit to know and understand these critical aspects of Edwards preaching ministry. This paper will detail the intellectual strategy of Edwards’ preaching ministry, as demonstrated through his approach of second Timothy chapter four; verse two; to convince, rebuke, and exhort. Furthermore, this research will analyze the personal inspirations and mental impressions Christian believers began to follow, as well as Edwards’ ideas on impressions made on the mind of believers, its implications, and effects on the Christian church community.

Basic Biography

Born on the fifth of October in the year 1703 in East Windsor, Connecticut Colony, Jonathan Edwards was known as one of America’s greatest theologians and philosophers. The humble beginnings of Jonathan Edwards initiated the path of success and legendary recognition. Edwards’ childhood was not like any ordinary American child. At the age of thirteen, the theologian entered Yale College and quickly became familiar with John Locke’s Essay Concerning Human Understanding. As a mere clergy man from the eighteenth century, Edwards appeared to have an unsuccessful beginning to his career, as some would attest. At one point in time, he was well known for the consecutive religious revivals, which lasted for one decade. Upon the culmination of such revivals, Edwards found himself away from his church, until he was eventually terminated from the pulpit. Interestingly, Edwards seized this negative event and transformed it into a positive opportunity. The dedicated preacher met a group of Native Americans in Western Massachusetts and ministered to their lives. Some of his well-known sermons were published as “Sinners in the Hands of an Angry God,” The End for which God Created the World,” The Life of David Brainerd,” and “Religious Affections,” which is still read today. Shortly after, Edwards was called to become the third president to Princeton, which he was only able to sustain for a few months prior to his death.

Religious Philosophy

Edwards’ religious philosophy is not one that is easily understood and accepted by the general church. Many people criticized and believed his doctrine was a classy method of subliminal psychological torture. His religious philosophy was studied in American high school and college English classes. Overall, professors and students alike perceived Edwards’ religious theories and practices, as a God covered by the flames of hell. According to their own revelation, pupils of Edwards’ theory realized the author’s admiration of God’s beauty was so elated that the main idea in his literature was focused on God’s beauty. In spite of the views of some pupils, professors, and others, Edwards had earned a respectable view as America’s greatest philosopher prior to the twentieth century. In connection with the thoughts aforementioned, many people perceived Edwards as an obsolete advocate of Puritanism; thus, causing America to evolve into modern religious times. Contrary to such mentality, the opposite idea can be argued. Particularly, it can be stated that Edwards’ deep and elaborate thinking was so complex for the general public and even for studied professionals to understand and dissect, that the theologian would have had to decrease the pace in which his mind would digest his thoughts. A testament of this statement would be the continued studies and analysis currently performed on Edwards’ work, such as the current research paper.

The theologian’s broad analytical selection encompassed themes, such as pastoral, awakening, revolution, and missionary movements. Also, his books about the study of the practical theology and philosophy of America, the historical aspects of salvation, the Trinity, and the connection between the supernatural and mortal freedom are some of the specificities of Edwards’ spectrum of study. Despite negative thoughts regarding the work and ideas of Jonathan Edwards, his works have been the thesis amongst elaborative dissertations throughout past decades. Furthermore, university presses and competitive journal publishing companies have published his profound and elaborative theologian work.

Inspiration and Impressions

The theologian focused some of his work on the faculties of the human imagination. His sermons were a study of the incapacities humans have to function without the imaginations; which is controlled by the mind. The degree in which the human imagination is necessary to conceive spiritual and invisible concepts is such, that it is imperative in the development of the other mental capacities. Edwards believed God manifested his purpose in the lives of people by adapting to the person’s human condition and operating, as he would operate on a child. Edwards refers to several instances where people have manifested supernatural states. Particularly, the theologian has witnessed people being elevated to a state where their minds have reached a level of bold and pleasurable imaginations. Furthermore, these same individuals have depicted instances where they seemed to have visions of being transported to heaven; thus, experiencing wonderful sights. The effect that results from this supernatural mental transportation is a strong involvement of the soul; thus, affecting the physiological areas of the body. Consequently, the individual’s strength is weakened; hence, the physical body becomes fragile.

Edwards utilized this concept as one of the basis of impressions made on the human body. Given that the brain is the organ most affected and the one affecting its fellow organs, Edwards believed the strength of the mind should be dissuaded from the impressions made externally, such as that made upon other organs. While the mind is diverted from previous impressions, it should be emerged in pleasurable and gratifying imaginations. While some people might interpret such mental manifestations as evil spirited, Edwards believed such process is led by God. The theologian perceived these actions as “prophetical visions, divine revelations, and prophetic revelations from heaven regarding what should come to pass.”

Contrary to popular Christian belief, Edwards believed that people should not rely on spiritual knowledge, feelings, or impressions alone, as even the Devil can possess such abilities. Being equipped with the aforementioned does not guarantee a close connection or relationship with God. Nonetheless, Christians should strive to possess such amazing qualities; however, Edwards believed that only the Lord could grant a person salvation. Although some individuals will proclaim acquiring or basing their faith in spiritual knowledge, feelings, or impressions, the theologian supported the idea of conducting a deeper investigation that reaches the core of every individual. The purpose of this further analysis would allow others to know whether such person has genuinely converted to the Lord or just follows theoretical concepts, temporary feelings, or a certain intuitive guidance.

Many people believe God communicates future events through means of inspiration or revelation. More so, people believe God will reveal information by creating impressions in their minds, even when such inspiration or revelation is not supported through biblical doctrine. Edwards believed the practice of such theory is erroneous and dangerous, as it can allow Satan to enter and dwell amongst the church. Once the church would begin to receive messages without a biblical basis, a trend of inconsistency arises. Satan would most likely take immediate ownership of this vacant space to inspire and impress the church with false doctrine. This would be the ideal opportunity for Satan, given that the church would not be able to distinguish whether the spiritual revelations derived from good or evil; from the Lord or from Satan. For these reasons, Edwards believed the theory of processing inspiration and impressions not grounded in biblical principles would be the destruction of the church. Furthermore, the religious researchers emphasized the subliminal messages and implications behind the theory. Specifically, the theologians believed that receiving inspiration or impressions not supported by biblical principles would belittle the importance of the Bible. Had the practice of such theory been prolonged, the new generations of Christians would have more than likely lived by mere inspirations and impressions perceived according to personal reflections of such manifestation. The Bible, which was established as the basis for Christian belief and practices, would have become a useless book.

Some people opposed Edwards’ perception in following personal inspirations and mental impressions by stating that, as long as a person is confident in that the inspiration and mental impression is received from God, then practicing such theory will not hinder their salvation or relationship with God. Furthermore, some people believe a biblical verse is sufficient enough to create an inspiration or mental impression. These people believed the inspirations and impressions derived from God’s revelation or means of communication, as a result of the biblical text. Edwards, Rogers, Dwight, and Hickman believed these individuals were being led by an understanding that was not based on biblical doctrine. The researchers dissect the process of experiencing a personal inspiration or mental impression, as a personal revelation of the person’s own understanding. In these circumstances, the believer is more likely to elevate the text to a new revelation, when in reality; the actual text signifies or represents a different context. The theologians believed that human obedience to inspirations and impressions were carnal, as opposed to spiritual. In opening and exposing themselves to inspirations and impressions without biblical grounds is to allow Satan to come into their lives. Specifically, the researchers thought that believers who would follow such liberal form of Christianity would exemplify weakness and ignorance, as they would follow and belief the first wonder arising from their imagination.

The theologians elaborated on the negative consequences rising from following mere inspiring thoughts from reading a few Bible verses. As so the heart is deceiving, Edwards believed the imagination is deceiving. The individuals experiencing such impression feel an awakening in their imagination. Consequently, the imaginative thoughts are attributed to an uncommon impression, which is non-existent. As a result, the entire experience is attributed to a revelation or a message from God, when in reality; the mental impression is a mere resemblance of the person’s mental creativity.

Edwards’ Impressions on the Mind

Since people believed in the importance of inspiration and impressions, Edwards believed it was vital to incorporate the use of impressions in his sermons. The theologian thought it was essential to create an impression upon the mind at the time of the preaching to allow for a greater effect, as opposed to the human processing of the sermon moments after the fact. This idea is further studied by authors Edwards, Smith, Stout, and Minkema in a text published by the Yale University press. The theologians understood that a union is created between God’s spirit and a man’s soul. God utilizes such union to exert and communicate in a supernatural way. The Holy Spirit of God functions in the minds of Christians while dwelling in their souls; thus, revealing itself through the functions in the capabilities of the specific individual. The theologians referenced in the current research paper believed that an abundance of sermons would diminish the power of the previous one. Consequently, this resulted in the loss of the meaning behind each sermon, as people would eventually forget the concepts formerly preached. This supports Edwards’ theory of preaching in such a way that a mental impression is left upon each individual. The theologian preferred this method, as it created a more natural and fresh impact upon the individual’s spiritual being.

Contrary to this form of preaching, people would return to their homes and analyze the sermons with a clearer and open mind. Such difference is the key to the author’s preaching preference. A particular difference was that once people left the congregation or the church temple, the effect of the preaching in the exact moment it is being delivered would weaken. In accordance to the previous research on Edwards’ thoughts regarding Christians following personal inspirations and mental impressions, the theologian seized such opportunity by making spiritual impressions upon the minds of the people. Although it is beneficial to analyze a sermon after it is given, as it allows for the creation of a personal reflection and perception, Edwards believed that the recollection that remains in the minds of people is due to the impressions the text or speech made upon their minds. Particularly, the feelings and emotions felt while listening to the sermon and reading the biblical scripture predominates over the analysis made after a sermon. As a result of such impressions, the sermon is retained for a longer period of time; hence, profiting the memory. Furthermore, Edwards continued to incorporate frequent sermons while focusing on transmitting a stronger impression to the minds of people. Specifically, the theologian would inculcate the more imperative aspects and biblical doctrine of religion. As a result, people would retain the sermons in a deeper level within their memories.

The Importance of Convincing, Rebuking, and Exhorting

Jonathan Edwards held a high degree of responsibility for the strategies he utilized to convince people about God’s will and the doctrine preached through biblical scriptures. Edwards’ faith in the importance of reason to learn facts pertaining to religion was crucial to his ability to persuade an audience. Significantly, the theologian believed that discovering religious facts would prove the existence of God. The author was strongly convicted in that all that exists must have a reason. Furthermore, Edwards utilized this concept as the basis for his arguments pertaining to the existence of God. Surprisingly, he sustained the thought that “reason – when considered apart from its sinful corruption – was capable of perceiving what is most important about God to know his excellency and glory.” This concept is highly esteemed, as Edwards’ perception of the beauty and perfection of God is the vast separation between those people who are saved and those who are damned. Another difference between the saved and the damned is that although both will see God’s holiness, only the saved will see the beauty of God’s holiness.

Edwards felt the urgency in convincing people about the importance in a special supernatural guidance by the Spirit of God, as reason without this illumination would be useless. Nonetheless, false knowledge regarding the biblical principles of God’s identity would interfere with the reception of God’s grace. For these reasons, Edwards was cognizant in his responsibility in conveying the spiritual knowledge he had acquired and developed. Also, the urgency in which he completed his sermons was a testament to the importance in convincing people about all he preached.

Jonathan Edwards believed in the power of rebuking in sermons. Although some families would feel publicly humiliated after Edwards rebuked their children from the platform, Edwards believed such approach to spirituality was necessary. Additionally, Edwards believed exhortation was one of the responsibilities of being a Christian. Such exhorting was called Christian conversation. The policies that would regulate exhorting stated a difference between individual exhorting and that performed by ministers. The theologian followed the biblical principle that instructed ministers to preach by teaching and exhorting, as messengers of Christ. The author emphasized exhorting in a brotherly manner. Additionally, Edwards believed that only ministers with the calling of exhorting should pursue both teaching and exhorting.

Such individual is at a higher level of responsibility, which requires a full investment, as a teacher in authority. For these reasons, people without the calling of teaching, rebuking, and exhorting, should not take upon any of these callings. The theologian believed exhorting people to pursue salvation was imperative. Specifically, the needs to listen to sermons, read the bible, and feel a genuine repentance from their sins was necessary for the spiritual development of believers. The importance of seeking salvation is presented under the grounds that God rarely grants grace to those who do not seek it. Jonathan Edwards also provided his listeners with specific guidance while exhorting. First, he focused on the individual’s accountability to God, as every believer is a servant of Christ, and that each individual should give an account to Christ. Particularly, the focus of the accountability was in the believer’s responsibilities and time management. These two specifics are the primary reasons why believers are to be held accountable. Edwards believed God designs the daily lives of each believer with a purpose. He believed that exhorting Christians under this principle would lead to a change in their attitudes and behaviors towards life. The second advice relates to lost time. Specifically, he inspired Christians to meditate on the time they have lost and how they managed that time. Furthermore, Edwards created a sense of urgency by making them cognizant about their remaining time on earth.

Furthermore, he exhorted believers to focus on acquiring diligence in the short time they currently possessed, due to that which they had lost. Therefore, Edwards had believers come to the realization that not only did they have lesser time available; but, their tasks and responsibilities became greater. The psychology Edwards utilized is more likely to instill feeling of desperation amongst Christians. More so, believers will more likely enter a state of constant over analysis, as they are more likely to think of their daily management with more frequency, in the event that their end of time is near. Finally, Edwards exhorted his listeners by drawing their attention to people who are in hell and wish they would have had more time to repent of their evil ways while walking a life pleasing to the Lord. The theologian emphasized every individual has an allotted time on earth. More so, he urges his listeners not to fall into the same regretful state the souls in hell are experiencing. Those people took every opportunity for everlasting life for granted and probably have a different perspective now. Edwards exhorted and convinced his listeners to take hold and execute a proper diligence upon their allotted time on this earth; thus, assuring a positive response from God after their daily accountability. After exhorting his listeners on a new perspective regarding their daily living, Edwards focused on convincing them to make positive changes now, as opposed to delaying this new lifestyle.

As Edwards exhorted his listeners on time management and accountability, he spoke about his own death and Day of Judgment. Particularly, he focused on convincing his listeners not to wait until the Day of Jidgement to realize what they should have done. Furthermore, he enlightened his listeners by creating moments of personal inspiration and mental impressions. In doing so, the words of exhortation Edwards transmitted would remain in the lives of his listeners. The theologian continued his elaborate exhortation by advising his listeners that they will recall his words of exhortation when they reunite on the Day of Judgment. Furthermore, the philosopher encouraged his listeners to seek a good future fulfilled with peace. More importantly, Edwards would encourage his listeners to release and protect their souls from resentment and bitter feelings. Additionally, the author encourages the believers to seek perfection and to be one minded, as this is one of the biblical scriptures located in Corinthians, 2 chapter thirteen; verses eleventh and twelfth.

Conclusion

The current paper conducted a thorough analysis of the preaching ministry of Jonathan Edwards. Specifically, the analysis focused on the biblical scripture on second Timothy, chapter four, verse two; which encouraged readers to convince, rebuke, and exhort. Although Edwards faced several oppositions and controversies with his religious methodologies, the theologian was able to defend and project his religious ideals and biblical doctrine. A substantial amount of Edwards work was based on the human imagination. This concept was the grounds of impressions made upon the human mind. The current research elaborated on two concepts regarding impressions. Firstly, the research expressed the theologian’s beliefs upon the human susceptibility in receiving information deriving from personal inspiration or mental impressions. Secondly, this analysis communicated Edwards’ theory regarding convincing listeners by creating impressions upon their minds, for in doing so; people would create a deeper retention of the message while in the moment, as opposed to after the event. Jonathan Edwards held a high degree of responsibility for the strategies he utilized to convince people about God’s will and the doctrine preached through biblical scriptures.

Jonathan Edwards believed in the power of rebuking in sermons. The theologian followed the biblical principle that instructed ministers to preach by teaching and exhorting, as messengers of Christ. Jonathan Edwards also provided his listeners with specific guidance while exhorting. This paper supported the idea that modern day Christianity should revert to the origins of Jonathan Edwards’ preaching. The theologian maintained his religious analysis on biblical scriptures, as opposed to that of personal inspirations. Many Christian leaders, preachers, and ministers incorporate their personal thoughts without the sustenance of biblical doctrine. Should their sermons be compared to that of Edwards, a vast difference would overwhelm the current church. In doing so, the meaning behind their sermons and messages are shallow. As a result, people who call themselves followers of Christ live a shallow and superficial life, as opposed to one filled with purpose and daily accountability.

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