In the first section of Jonathan Edwards A Divine and Supernatural Light, from pages 408 to 410 Edwards speaks of the divine and supernatural light we receive from God when he shares his spiritual knowledge with us, and gives examples in the Bible as to who this happens to and why. From 410 to 416 Edwards tells us what the divine and supernatural light is and isn’t in extreme depth and detail, giving examples from the bible and from his own understanding. From 416 to 423 he then goes to explain how God and why this doctrine is both scriptural and rational with more examples from the bible and from his own understanding of the light immediately give this light. Lastly, from 423 to 425 he tells us why we must seek the light and why it is so powerful …show more content…
and such an important knowledge in order to be saved by Christ and that by obtaining this knowledge directly from God we show full obedience and service to him. In the opening section, Jonathan Edwards uses a passage from the Bible in which Peter knows he has spoken to Christ because of the divine and supernatural light that enlightened him. Christ explains to him that he is blessed and favored by God, because Peter knows true happiness because he is aware of the truth that God revealed to him. This means that Peter has been endowed with God’s loveliness and wisdom. This knowledge that God gives him is above anything of human intellect and experience, and can only be received directly from God. We are able to gain knowledge of the arts and sciences, but we act as a second means to discovering these from God. The spiritual knowledge he gives us comes directly from him and no one else, and can only be shown to those who are aware of the truth that God is good and gracious. To begin his speech on the divine and supernatural light, Edwards outlines what it is and what it is not. He says that it isn’t the guilt of original sin, it isn’t something we find through another medium, and it isn’t through an impression because impressions can be false and misleading. What Edwards says in his first paragraph on page 410 about this light is that “that it influences only by assisting of nature, and not by imparting grace, or bestowing anything above nature.”. By saying this, Edwards emphasizes that what this light does when received by God is directly influences how you act through your nature, and doesn’t suddenly make you feel divinely holy or graceful, but rather more spiritual in one’s nature. Edwards also warns us in the second paragraph on page 412, “that the devil, who transforms himself into an angel of light, may cause imaginations of an outward beauty, or visible glory, and of sounds and speeches, and other such things; but these are things of a vastly inferior nature to spiritual light”. By telling us this, he in reinforcing his statement that any impression made upon the imagination shouldn’t be trusted. This light doesn’t suggest new truths, and isn’t an affection of something religious. He ends this argument of what the divine light is not in the fourth paragraph on page 413 by saying “one man may give another an affecting view of divine things with but common assistance; but God alone can give a spiritual discovery of them.” By saying this, Edwards creates a great introduction to what the light is, because he tells us that it truly is a spiritual discovery that only God can give directly to us. The divine and supernatural light is, in Edwards opinion, the sense of divine Excellency that God is, the spiritual and saving conviction of his truth, and the sight of his divine glory. In the first paragraph of his argument for what the divine light is on page 413, Edwards says “one man may give another an affecting view of divine things with but common assistance; but God alone can give a spiritual discovery of them.” This directly relates to the last argument he makes against what the divine light isn’t, as he continues to reinforce that this light is only received directly from God. We may have an idea of God and who he is, but we will only know the true feeling of love and his graciousness in our hearts once God allows us to see the divine and supernatural light. On page 414 in the third paragraph of section one, Edwards uses the most influential example in his argument by saying “There is a difference between having a rational judgment that honey is sweet, and having a sense of its sweetness.
A man may have the former, that knows not how honey tastes; but a man can't have the latter, unless he has an idea of the taste of honey in his mind. So there is a difference between believing that a person is beautiful, and having a sense of his beauty.” He uses this example to show that we may have an idea that God is good and an idea of his graciousness and truth, but we cannot know it without “tasting it”, or in this case seeing the divine and supernatural light, like someone who knows that honey is sweet but has never tasted it. This example proves how Edwards believes that by receiving the divine and supernatural light directly from God, one will truly feel this light and understand …show more content…
it. To show how this light is given directly from God, in the first paragraph on page 416, Edwards says “God in letting in this light into the soul, deals with man according to his nature, or as a rational creature; and makes use of his human faculties.” This light isn’t something found in natural means, but natural means are subject to it. We may see the sun rise, but the sun isn’t the cause of light that allows us to see these signs from God. Gospel is more of a looking glass by which we can see the light is, but as Edwards puts “the gospel is as a glass, by which this light is conveyed to us”. When Edwards says that this light is not obtained by natural means, he clarifies that God may make use of other means to guide us to this divine and supernatural light. What God does through scripture, Edwards says in the third paragraph on page 416, is “conveys to our minds these and those doctrines; it is the cause of the notion of them in our heads, but not of the sense of the divine excellency of them in our hearts.” The direct Word of God is used to convey his knowledge to save us, and in this it may be conveyed to us by natural force or influence so we can see this light and welcome it into our hearts. Edwards wants to prove that in his writing of the light he is being completely factual, and that we can know this through scripture and through rational thinking. On page 417 in the first paragraph, Edwards outlines that the scripture “must not only be a different knowledge in degree and circumstances, and different in its effects; but it must be entirely different in nature and kind. He uses the bible to give the scriptural truth in that he shows that seeing God is a completely different knowledge than knowing of God, and doesn’t necessarily choose who can see it based on their level of knowledge or age. Then, in a lengthy dissertation describing how certain experiences and “wondrous things” were those of God’s direct knowledge and people being influenced by this divine and supernatural light. Using passages from the bible, Edwards shows how “their believing in Christ and spiritually seeing him, are spoken of as running parallel” (419, paragraph 1) connects the rational belief in god with the scriptural belief in god to enhance the divine light. This knowledge he gives is to those in the dark, because in our darkest moments is when we most seek out to God and believe that he is there, and he comes in a light so that we can escape the darkness into a higher spirituality with the knowledge of Him that He gives us. Again, Edwards mentions the bible and how Christ condemned the Jews for not knowing he was the Messiah. This reinforces the point that only those who God truly enlightened could know that Christ was the Messiah, and that he had directly spoken with God and we know this because we feel the spiritual glory of God in the supernatural and divine light. Now Edwards speaks about the rational aspects of the light. He says that it seems rational to think that those things that transcend from God are excellent, and because these things are so divine that they would “without doubt, the glory and majesty that he would appear in, would be such as would satisfy everyone, that he was a divine person, and that religion was true” (420 Section 1 Paragraph 2). In God’s word we also rationalize that it is He speaking because within his word we can tell it’s much different from that of how we speak. Another strong argument that Edwards makes is on page 421 in the second section where he says “'Tis not rational to suppose, that those whose minds are full of spiritual pollution, and under the power of filthy lusts, should have any relish or sense of divine beauty, or excellency; or that their minds should be susceptive of that light that is in its own nature so pure and heavenly. It need not seem at all strange, that sin should so blind the mind, seeing that men's particular natural tempers and dispositions will so much blind them in secular matters; as when men's natural temper is melancholy, jealous, fearful, proud, or the like.” What he says here is that we also can rationalize that divine things can be seen only by those whom God has chosen, because those who can’t see it have polluted minds, because sin has blinded their minds they are not able to see this light. Lastly, he says that it is rational to suppose that this knowledge is given directly by God because He is our creator and it should be logical that He will teach us of the knowledge that will enlighten us. This is because God wouldn’t let a second cause relay this information to us as it is more truthful coming directly from Him and has more of an impact coming directly from Him. Edwards also goes on to mention that it is rational to think that by natural reason it should be beyond our power “to see the beauty and loveliness of spiritual things” but these things don’t belong to reason and depend on a sense we feel in our soul. Through reason we must accept and trust Christ, but not to the extent where we try to use it to perceive the beauty or loveliness of anything because these are things that belong to Excellency, and reason belongs to truth. Again, Edwards uses the honey metaphor. This time, he says on pages 422 and 423 in the second paragraph “'Tis not ratiocination that gives men the perception of the beauty and amiableness of a countenance; though it may be many ways indirectly an advantage to it; yet 'tis no more reason that immediately perceives it, than it is reason that perceives the sweetness of honey: it depends on the sense of the heart. Reason may determine that a countenance is beautiful to others; it may determine that honey is sweet to others; but it will never give me a perception of its sweetness.” In this argument he says that although we can rationalize that this divine and supernatural light is given directly from God, we won’t know so unless we see it. In his conclusion, Edwards sums up that he wants us to reflect on the goodness of God. He then goes to say how the masters of learning give us the best insight into how we obtain this knowledge, and he quotes the Bible where it says that God chooses the foolish to give this light to. Then he wants us to think if we have ever been affected by this light, and let this spiritual goodness of God into our souls, and if we haven’t we must earnestly seek this spiritual light. We must first seek this light because it is the most excellent and divine wisdom that any creature can fathom.
Edwards says in the first paragraph on page 424 “Yea, the least glimpse of the glory of God in the face of Christ doth more exalt and ennoble the soul, than all the knowledge of those that have the greatest speculative understanding in divinity, without grace.” This justifies his argument by enforcing the fact that Edwards makes that one may have knowledge of God, but when one is graced by God that’s the only time they truly understand the glory and love that God can bestow in us. by It secondly is also the most sweet and joyful knowledge, above every sort of knowledge known to man. This is due to the divine and supernatural light that God shines into the soul, and makes it that much more powerful as it brings the mind and soul into a state of peace amongst the evils of the
world. This light thirdly also changes the soul, in that it makes the soul more acute to the divine and changes it into “an image of the same glory that is beheld”. Edwards then quotes the bible again to reinforce the truth that this knowledge from God will save the soul and give the soul entirely to Christ. Lastly, he says this light is “a universal holiness of life” as when it changes the soul it makes the soul universally obedient and shows God our worthiness to be obeyed and served. In closing, he says that this light “draws forth the heart in a sincere love to God” and in doing this the light promises to God that we will obey Him now that we have this knowledge from him. Jonathan Edwards clearly shows that once one has seen the divine and supernatural light given directly by God, they are fully bestowed with his love and grace. Through ration and scripture, we can understand why one can only feel this emotion when the light is given directly by God, and this light changes our soul, is a knowledge higher than anything of mortal intelligence, and is more divine than any creature and being can imagine. This being said, Edwards makes it very clear that this light is something to cherish, and hold to the utmost divine respect because those who have seen it were graced directly by God himself and understand the true meaning of Christianity and their level of spirituality is now at a divine level, because God allowed him to see the divine and supernatural light.
Foreboding and dreadful describe the tone of “Sinners in the Hands of an Angry God”. Edwards makes the tone very clear by saying “The God that holds you over the pit of Hell, much as one holds a spider or some loathsome insect over the fire” (154). He tries to convey the wrath of god that will come upon them if they do not devoted themselves to Christ by saying “Thus all you that never passed under a great change of heart, by the mighty power of the Spirit of God upon souls, all you that were never born again, and made new creatures, and raised from being dead in sin, to a state of new, and before altogether unexperienced light and life, are in the hands of an angry God.” (154).
He first uses this effect when he says, “ if God should let you go, you would sink… and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence and best contrivance, and all your righteousness,” (1). Edwards continuously uses the word “and” multiple times to emphasize to his audience that they will not only lose their health but everything else that they possess. This gives his listeners the sense of hopelessness by basically informing them that they will have absolutely nothing once they enter the depths of the agony inducing Hell. Not only does he say that they will have nothing in Hell but pain, he also says, “ The wrath of God is like great waters… they increase more and more and rise higher and higher… more and more mighty… the fiery floods of fierceness… would rush forth with inconceivable fury,” (2). The use of a continuously increase of water that would inevitably drown one’s self enforces the sense of powerlessness. This helplessness would then add more terror to Edwards’ message of how one must save themselves through active participation in faith in God otherwise they will fall into the a pit of Hell with no help or hope possible to
2) Edwards sermon was directed towards non believers and those have turned away from the light of god, and in his words “sinners.” And while describing the fiery wrath of the “Angry God,” Edwards states, “The use of this awful subject may be for awakening unconverted persons in this congregation.” By focusing
a. What points does Berry make in part V of his address that provide insight into the subject of Christian aesthetics?
On July 8th 1741, Jonathan Edwards preached the sermon “Sinners in the Hands of an Angry God” in Enfield, Connecticut. Edwards states to his listeners that God does not lack in power, and that people have yet not fallen to destruction because his mercy. God is so forgiving that he gives his people an opportunity to repent and change their ways before it was too late. Edwards urges that the possibility of damnation is immanent. Also that it urgently requires the considerations of the sinner before time runs out. He does not only preach about the ways that make God so omnipotent, but the ways that he is more superior to us. In his sermon, Edwards uses strong, powerful, and influential words to clearly point out his message that we must amend our ways or else destruction invincible. Edwards appeals to the spectators though the various usages of rhetorical devices. This includes diction, imagery, language/tone and syntax. Through the use of these rhetoric devices, Edwards‘s purpose is to remind the speculators that life is given by God and so they must live according to him. This include...
In contrast, Edwards theme has to do with God's ability to strike you down, yet had such
One of the most prominent themes is the idea that the devil is responsible for sin. The imagery and symbols found throughout the essay build upon this theme. When Edwards says: “You are ten thousand times more abominable in His eyes than the most hateful serpent is in ours” (26), he wants the audience to understand that by sinning, you are doing the devils work. Another theme that is present in the sermon is God’s power and grace, which Edward uses to give the audience one glimpse of hope at the end of the sermon. By stating that “you have an extraordinary opportunity…Christ has thrown the door of mercy wide open” (33), he gives the audience more reason to convert back to God.
... and taught that mankind is not immortal but weak and in need of God’s sovereignty. Edwards wrote "the God that holds you over the pit of hell…” meaning God has the power to strike man down at any time. He stressed that mankind is small and God is much bigger. He thought that mankind must be submissive to God in order to please God.
As many religious leaders before and after him, Edwards's source of inspiration and guidance is the Bible. His understanding of this cornerstone of New England society enables him to reinforce a persuasive dissertation with biblical quotes and passages; however, not all the quotes cited by Edwards support his interpretations exclusively. Often Edwards uses parts or sections of biblical verse rather than complete text because too much information might diminish the importance of his primary intent. These instances of manipulation occur in the doctrinal section where Edwards attempts to prove the basis of his application. "Cut it down, why cumbereth it in the ground?", Luke 13:7, is used by Edwards to illustrate God's justifiably immediate destruction of those guilty of sin. Absent from his selection is any mention of the moderation and patience that continues in Luke 13:8-9: "let it alone this year also, until I dig around it and fertilize it. And if it bears fruit, well." By omitting these verses of scripture, Edwards hopes to move his audience by his calling rather than at their own leisure. Another example of manipulation occurs as Edwards proposes that sinners are already Satan's property. In section five he states that Satan "stands ready to fall upon them and seize them...
In order to understand Edwards use of language however, one must look at his early life and formative influences. His family undoubtedly shaped his religious career because “[H]e was the only son among the eleven children of Rev. Timothy Edwards and Esther Edwards, the daughter of influential puritan clergymen Solomon Stoddard” (Wachal 1). Growing up in a religious family must have influenced his career path. Then “Edwards attended Yale School of theology at 13 years of age” (Paposian 1). This is important because at Yale, Edwards would create his own “unique style of preaching” (“Jonathan Edwards” Dictionary 1). Here “his theology which soon came to be known as Edwardseanism had developed in hi...
He was completely oblivious to the true loving nature of God stated in John 3:16-17 “That God so loved the world that he gave his only begotten son for us and whoever believes in him shall not perish, but have eternal life.” (Bible Hub, 1 John 3:16-17) He used a monotone when he gave his sermon “Sinners in the Hands of an Angry God” but he preached as if he was angry with the people as well. Edwards insisted that God was so angry that they were closer than they could have imagined from being thrown into the pits of Hell. The sermon may have been successful to some people, for those who imagined God dangling people over the fires of hell in no doubt ran to the altar to seek repentance. However, some may have even lost their faith altogether because they felt they stood no chance in the eye in such a wrathful God.
Taylor then describes God as soft, gentle, feminine and has an eye for beautiful things and great designs. Taylor imagines that God is both male and female, and that he or she resides in all human endeavors and not only found in heaven, but in all objects of nature and of human construction. This evidence shows of a twofold consciousness. Taylor sees God through the interplay of the masculine and the feminine, the sacred and the profane, the temporal and the eternal, and the conscious and the unconscious
“[Even a] fool, when he hears of… a being than which nothing greater can be conceived… understands what he hears, and what he understands is in his understanding…. and Assuredly that, than which nothing greater can be conceived, cannot exist in understanding along. For suppose it exists in the understanding alone: then it can be conceived to exist in reality;...
Lane, C, Belden.. "JONATHAN EDWARDS ON BEAUTY, DESIRE, AND THE SENSORY WORLD." Theological Studies 1(2004):44. eLibrary. Web. 17 Jan. 2012.
For example, he argues that “every unconverted man properly belongs to hell” (322). Right before he makes this claim, he quotes John 3:18, and right after, he quotes John 8:23. By bracketing his claim with direct quotes from the Bible, he provides evidence that defends his belief about where non-Christians are destined to end up. This pattern of justifying his arguments with biblical scriptures continues; for instance, when Edwards proclaims “All the kings of the earth, before God, are as grasshoppers . . . The wrath of the great King of kings, is as much more terrible than theirs, as his majesty is greater.” (328) he immediately quotes Luke 12:4-5. This provides validity to his claim that God’s wrath is infinitely more terrible than any earthly king. He goes on to expand on God’s powerful wrath and asserts that “Nothing shall be withheld, because it is so hard for you to bear.” (329); he follows this up by quoting Ezekiel 8:18. Through once again following up his claims with a reference, Edwards proves that his argument of a non-pitying, wrathful God is biblically